COMMENTARIES
ON
THE
BOOK OF THE PROPHET
JEREMIAH
AND
THE
LAMENTATIONS
BY JOHN
CALVIN
TRANSLATED FROM THE LATIN,
AND EDITED
BY THE REV. JOHN
OWEN,
VICAR OF THRUSSINGTON,
LEICESTERSHIRE
VOLUME
SECOND
CHRISTIAN CLASSICS
ETHEREAL LIBRARY
GRAND RAPIDS,
MI
http://www.ccel.org
Lecture
Thirty-Ninth
CHAPTER
10
Jeremiah
10:1-2
1. Hear ye the word which the
Lord speaketh unto you, O house of Israel; 1. Audite verbum quod loquitur
(sermonem quem profert) Jehova ad vos, domus
Israel:
2. Thus saith the Lord,
Learn not the way of the heathen, and be not dismayed at the signs of heaven;
for the heathen are dismayed at them. 2. Sic dicit Jehova, Viam gentium
ne didiceritis, et a signis coelorum ne metuatis; quoniam metuunt ab illis
gentes.
Jeremiah enters here on a
new subject. Though he had, no doubt, taught this truth often, yet I consider it
as distinct from what has gone before; for he begins here a new attack on those
superstitions to which the Jews were then extremely addicted. He exhorts them
first to hear the word of
Jehovah; for they had so hardened
themselves in the errors which they had derived from the Gentiles, and the
contagion had so prevailed, that they could not be easily drawn away from them.
This, then, is the reason why he used a sort of preface, and said,
Hear ye the word of Jehovah,
which he speaks to you, O house of
Israel.
fB24
He then mentions the error in which
the Chaldeans and the Egyptians were involved; for they were, we know, very
attentive observers of the stars. And this is expressly stated, because the Jews
despised God's judgments, and greatly feared what were foolishly divined. For
when any one, by looking at the stars, threatened them with some calamity, they
were immediately terrified; but when God denounced on them, as with the sound of
a trumpet, a calamity by his Prophets, they were not at all moved. But it will
be better to examine the very words of the Prophet, as then we shall more
plainly see the drift of the
whole.
Learn
not, he says,
the way of the
nations. The Hebrew grammarians take
la,
al
ta
at.
fB25 Way, we know, is everywhere taken
for all those customs and habits by which human life is regulated, He then
forbids them to pay attention to the rules of life observed by the Gentiles. And
one thing he specifies, Be not
terrified by celestial signs. He
afterwards shews how vain were the practices of the Gentiles; being devoted to
idols, they worshipped them in the place of God, though framed by the skill of
man. But there are other words added,
For the heathens are terrified by
them. There is a threefold exposition of
this clause. Some take
yk,
ki, properly a causative, in the sense of
k,
caph, which denotes likeness, "as the Gentiles are terrified by
them." Others regard it as an adversative, "though," and
yk,
ki, has often this meaning. There are also others who give this explanation,
"For it is the case with the Gentiles, that they are terrified by them;"
as though God had said, that it was extremely absurd in the Jews to be terrified
by celestial signs, for they ought to have left this folly, or rather madness,
to the Gentiles, as God regarded them as wholly blind. Let us now come to the
subject.
Learn
not, he says,
the way of the
Gentiles. This is a general precept. The
law was to the Jews a rule which was sure, and prescribed to them the limits of
duty; they ought, therefore, to have followed what God taught them in his law,
and not to have turned aside either to the right hand or to the left, according
to what Moses also had said. But as human minds are always wanton, they were
very desirous of knowing what the Gentiles observed; but whenever this
wantonness possesses men's minds, they necessarily blend darkness with light. It
was then, for this reason, that Jeremiah reminded them, that nothing was to be
learnt from the Gentiles; as though he had said, "Ye ought to be satisfied with
the simple doctrine of the law; for unless ye are content with having God as
your teacher, ye will necessarily go astray: unless, then, ye seek wilfully to
err, keep the way which is pointed out to you in the law, and turn not aside to
the rites and practices of the Gentiles."
After
having given them a general command not to turn aside from the plain doctrine of
the law, he specifies one thing in particular,
Be not terrified by celestial
signs, that is, "Do not suppose that
prosperity or adversity depends on the position or aspect of the stars." There
seems, however, to be here some inconsistency, for he mentions the stars as
signs; it hence follows that something is intimated by their position; and Moses
also says, that the sun and moon, and all the stars, (and especially the
planets,) would be for signs. There are, at the same time, in the
firmament, twelve signs by which astrologers especially make their
calculations. Since then God has, from the beginning of the creation, appointed
what they call the fixed stars in the firmament, as well as the planets, to be
for signs, the Prophet seems not to have done right in forbidding the Jews to
fear such signs; for these signs in the heavens are not the vain fictions of
men, but what God has created and appointed; and we have already stated that the
stars are not called signs through the foolish conceit of men, but this
character was given them by God himself when they were first created; and if the
stars presage to us either prosperity or adversity, it follows that they ought
to be dreaded by us.
But the Prophet here does
not use the word signs in its proper meaning; for he refers not to its true
origin, but accommodates himself to the notions which then
prevailed;
fB26 and we must bear in mind what I have
already said, that the Egyptians and Chaldeans were much given to that
astrology, which is called at this day judiciary. The word itself may be
allowed; but it has been long ago profaned by wicked and unprincipled men, whose
object has been to make gain by mere falsehoods. There is no doubt but that the
Egyptians and the Chaldeans were true astrologers, and understood the art, which
in itself is praiseworthy; for to observe the stars, what else is it, but to
contemplate that wonderful workmanship, in which the power, as well as the
wisdom and goodness of God, shines forth? And, indeed, astrology may justly be
called the alphabet of theology; for no one can with a right mind come to the
contemplation of the celestial framework, without being enraptured with
admiration at the display of God's wisdom, as well as of his power and goodness.
I have no doubt, then, but that the Chaldeans and the Egyptians had learned that
art, which in itself is not only to be approved, but is also most useful, and
contains not only the most delightful speculations, but ought also to contribute
much towards exciting in the hearts of men a high reverence for God. Hence Moses
was instructed from his childhood in that art, and also Daniel among the
Chaldeans.
(<440722>Acts
7:22;
<270117>Daniel
1:17, 20.) Moses learned astrology as understood by the Egyptians, and Daniel as
known by the Chaldeans; but the art among them was at that time much
adulterated; for they had mingled, as I have already said, foolish divinations
with the true and genuine science.
As then the
Prophet's meaning seems evident, the truth remains fixed, that the sun, and
moon, and other planets, and the fixed stars in the firmament, are for signs.
But we must notice also here the purpose for which God intended the sun and moon
to be signs. His purpose was, that the lunar course should complete one month,
and that the solar course should complete one year. And then the twelve signs
were designed to answer another purpose: for when the sun is in Cancer it has
not the same power and influence as when it is in Virgo; and it differs as to
the other signs. In short, as to the order of nature, the stars, the planets, as
well as the fixed stars, are to us for signs. We number the years by the solar
course, and the months by the lunar; and then the sun, with respect to the
twelve signs, introduces the spring, then the summer, then the autumn, and
lastly the winter. There are other purposes; but we include in one sentence
whatever can be said of the celestial signs, when we say, that they have a
reference to the order of nature. Whosoever, then, seeks to make more of these
signs, confounds the order established by God, as the Chaldeans formerly did,
and also the Egyptians, when they sought to ascend higher than reason warranted:
they tried to conjecture by the position of the stars what would be the fates of
all nations; and then they dared to come down to the cases of individuals. Hence
arose the casters of nativities. Then they first began more anxiously to
philosophize, that the sun, when in a certain sign, portends the death of an
only son, and happy events to another. But these are things, as we have said,
which are beyond the usual order of nature. That there is to be, for instance,
summer and winter, this is natural and common; but that there is to be war
between one nation and another, this is not by the usual order of things, nor
takes place according to what nature appoints, but through the ambition and
avarice of men. The hidden providence of God, indeed, rules; but we speak of
causes, which ought to be understood by us, and which can be comprehended by us,
for they are within the reach of our understanding. It must at the same time be
observed, that the course of the stars is in itself of no moment; for we see
that God varies the seasons: there is not the same state of weather; we have no
winters and no summers exactly alike; there is no year which is not dissimilar
to the former; and the third which follows, differs from the
second.
We hence, then, learn that God has so
formed and ordered the sun, and the moon, and all the stars, that he himself
still governs and changes the seasons as it pleases him. In this way we account
for sterilities, and pestilences, and other things of this kind. When the air
seems temperate, pestilence prevails, the year is less fruitful, and men are
famished, and no cause appears. Then this diversity in nature itself shews that
God has not resigned his power to the stars, but that he so works by them, that
he still holds the reins of government, and that he, according to his own will,
rules the world in a way different from what even the acutest can divine by the
stars. Yet this is no reason why we should deny to them the office which I have
mentioned. But they who exceed the limits fixed by God, and seek to form
conjectures respecting war in this country and peace in that countrymthey who
thus seek to learn from the stars what is beyond the order of nature, blend
heaven and earth together. The Prophet, no doubt, intended to condemn this
madness when he forbade the Jews to attend to the celestial signs so as to dread
them.
But the reason also must be noticed, why
the Prophet so severely condemned that fear which prevailed among the Gentiles:
it was for this, because when the opinion prevailed that all events depended on
the stars, the fearof God was removed, and nothing was ascribed to his
judgments, faith was extinguished, and prayer to God, and all the ordinances of
religion, were reduced to nothing. For all the astrologers, who falsely assume
so honorable a name, yea those unprincipled men, who add to their impostures the
name of judiciary astrology, hold and maintain, that a judgment respecting man's
life ought to be formed by the horoscope, as though the fortune of every one
depended on the stars. When, therefore, any one is born at a certain hour, this
or that condition, according to them, awaits him. Thus they imagine that there
is a fate, or some necessity, which holds a man bound to the influence of the
sun, moon, and stars: for he was born when the sun was in the tail of that sign
or in the head of another; his birth portends such and such fortune; he will
live but a short time, or he will live long. Thus they judge. And they go still
farther, and pronounce on every occurrence, "Such will be the issue of
this expedition; this during the year will be unhappily undertaken, but that
will succeed." Afterwards, when nativity is not taken into an account, they
subject the whole human race to the uncontrollable influence of the stars:
"See, if you undertake this business on such a day, you will succeed; but
if you begin before mid-day, the issue will be unsuccessful." Thus they divine
concerning the whole life of man with regard to each of his actions: but God
never intended the stars to be signs for such
purposes.
Now, as I have said, it hence follows
that God does not rule, and that thus faith is extinguished, and all the
exercises of religion are reduced to nothing. For whosoever is persuaded that he
is bound by necessity, because the horoscope is of such a character, he must
necessarily die at such an hour, and necessarily die of a certain kind of death,
— will any one who has this conviction call on God? will he commend his
life to his keeping? And then, when any adversity happens, who will bear it as a
punishment for his sins? Will he acknowledge that he is called to judgment by
God? And if he should prosper, will he be led to sing praises to
God?
We hence see that this divination
extinguishes all religion; for there will be no faith, there will be no
recognition of punishment, no acknowledgment of God's blessings, and no concern
for sin, whenever this diabolical error possesses our minds, — that we are
subject to the stars, that such and such is our nativity, and that the stars
portend some kind of death every day and every moment. This, then, is what is
especially intended by the Prophet in forbidding the Jews to be
terrified by the celestial
signs; for the Chaldeans, no doubt,
prophesied that they should have a new empire; and thus they frightened the
miserable Jews: "It is all over with us, for the astrologers among the Chaldeans
have so spoken; and on the other hand the Egyptians see also that this has been
foreshewn by the position of the stars." Thus it happened that the Jews became,
as it were, wholly lifeless. Nor did they remember what God had so often, and
for so many years, threatened by his Prophets to do, in case they continued to
provoke his wrath. Of God's judgment they made no account; and yet the
persuasion, that the Chaldeans announced a judgment by the stars, and that there
would be some convulsion, filled them with terror and amazement. Hence the
Prophet, in order to lead them to repentance, as well as to faith, which are the
two essentials of religion, and include in them the perfection of true wisdom,
speaks thus to them in effect, "Fear not the stars, but fear God." For there is
implied a contrast between God and the stars; as though he had said, "When
any adversity happens to you, know that you are chastised by God's hand, who
is a just avenger of sins." This was to teach them repentance; it was to shew
them that they justly suffered, because they had been perverse in their
wickedness. Then follows the other fact, that though the stars threatened
calamity and destruction, they were to flee to God's mercy and never doubt of
their safety, provided he was propitious to them. We now then understand the
Prophet's object in telling them not to fear the
stars.
More things might be said, but! study
brevity as far as I can; and I trust that I have briefly included what is
sufficient for the understanding of this passage. There are many, I know, at
this day foolishly curious, and hence wish some account to be made of judiciary
astrology; and this delirium has taken possession of some pious men and really
learned: but we see what God here declares by his servant. And I wonder that
some are thus credulous as to the stars, who yet speak with extreme subtlety on
free-will. They would have the events of things fortuitous, they would have it
that men act freely in both ways, and they hate and abhor fate; and yet they
confine God as it were in a prison, and would have the stars to rule. This is to
me a prodigy, not a sign. But all these things I leave. Let the plain doctrine
of the Prophet be deemed sufficient by us, when he says, that we are not to be
terrified by signs, for it belongs to the Gentiles to be thus terrified; for I
am disposed to take this meaning, — that the Prophet says that this was a
kind of blindness which belonged to them: "Leave," he says, "this folly to the
Gentiles; it is no wonder that they labor under so many errors and delusions,
for celestial truth has never shone upon them; but it becomes you to fear God
and to rely on his mercy." It follows —
Jeremiah
10:3
3. For the customs of the
people are vain: for one cutteth a tree out of the forest (the
work of the hands of the workman) with the axe. 3. Quoniam statuta
populorum vanitas est: nam lignum a sylva scindit, opus manuum artificis dolabra
(vel, in securi; nam ponitur
b,
quoe est nota instrumenti apud
Hebroeos.)
The Prophet seems to
break off his subject, and even to reason inconclusively; for he had said in the
last verse, "Learn not the rites of the Gentiles, and fear not the celestial
signs;" and he now adds, Because
the rites of the Gentiles are vanity; for wood they cut down from the
forest. He seems then, as though
forgetting himself, to have passed off to idols. But we must observe, that the
Jews were influenced by that ancient opinion, that the Chaldeans and the
Egyptians were alone wise, and that they had acquired a fame of this kind among
all nations. We find also that heathen writers, when speaking of the origin of
the sciences, trace them up to the Chaldeans and the Egyptians; for with them,
it is said, have originated astrology and all the liberal sciences. The Jews
then, no doubt, allowed so much authority to the Chaldeans and the Egyptians,
that their minds, being possessed by that prejudice, could discern nothing
aright. The Prophet then shakes off from them this stupidity, and shews how
foolish they were, who yet would have themselves to be alone deemed wise, and
regarded others, compared with themselves, as barbarous and ignorant. We now
then see why the Prophet connects idolatry with that false and spurious
astrology which he had mentioned.
He says,
Laws: the word,
twqj,
chekut, means strictly, statutes. The word,
qj
chek, signifies to decree, or to write; and hence decrees are called
twqj,
chekut. The word Law is general; and one of those which are special and
often occurs in Scripture, is the statute. Some render it "Edict;" and the verb
means to publish by edict. But this word is often applied to ceremonies and
rites. He then says, that the
rites of the nations were vanity.
He then
proves this, Because they cut for
themselves trees from the forest; and
after having polished them by art, they think them to be gods. How detestable
was this madness, to think that a tree, cut from the forest, was a god, as soon
as it assumed a certain form or shape! As then a madness, so great and so
monstrous, prevailed among the Chaldeans and the Egyptians, what right knowledge
or judgment could have been in them? The Jews then were very foolish in thinking
that they were very clear — sighted. "They are," he says, "brute
animals; for it is wholly contrary to reason to suppose that a god can be made
from a dead piece of wood. When, therefore, the Chaldeans and the Egyptians
amaze and astonish you through the influence of a false opinion, derived from
nothing, that they are alone wise, do ye not see that ye are doubly and trebly
mad? for where is their wisdom, when they thus make gods from trunks of
trees?"
We now then perceive the design of the
Prophet: but as these circumstances have not been considered by interpreters,
they have only elicited a frigid doctrine and gathered some general thoughts.
But when any one rightly and carefully examines the design of the Prophet, he
will find how important is what he teaches; and no one can otherwise rightly
understand what Jeremiah means.
A tree
then does one cut, etc.: he uses the singular
number.
fB27 He then adds,
the work of the hands of the
artificer by the ax. He shews that
nature itself is changed through the false imagination of men; for as soon as it
takes a new form, it seems to be no longer a tree. The tree, while it grows,
when it produces fruit, is not worshipped as God; but when it is cut down, the
dead and dry trunk is substituted in the place of God: for what reason? even
because the ax has been applied. Some render it "hatchet," hache, ou doloire,
which is the same; for there is no ambiguity in the meaning: they cut down
trees from the forests; and then after the tree was formed by the ax and worked
by the hands of the artificer, what follows was done to it
—
Jeremiah
10:4-5
4. They deck it with silver
and with gold; the fasten it with nails and with the hammers, that it move
not. 4. Argento et auro pulchrificant (hoc est, exornant) illud;
clavis et malleis fortificant (hoc est, bene defigunt;) et non movebitur
(hoc est, ut non
moveatur.)
5. They are
upright as the palm-tree, but speak not: they must needs be borne, because
they cannot go. Be not afraid of them; for they cannot do evil, neither also
is it in them to do good. 5. Sicuti palma aequalis (hoc est,
stat effigies illa aequalis tanquam palma, id est, assurgit in
rectitudinem;) et non loquuntur; et tollendo tolluntur, quia non ambulabunt
(hoc est, non possunt ambulare:) ne timeatis ab illis; quia non male
faciunt, atque etiam bene facere non penes
ipsos.
He goes on with the same
subject, and borrows his words from the forty — fourth chapter of Isaiah
(Isaiah 44); for the passage is wholly similar. Jeremiah, being later, was
induced to take the words from his predecessor, that his own nation might be
more impressed, on finding that the same thing was said by two Prophets, and
that thus they had two witnesses.
He then says
that these wise men, who filled the Jews with wonder and astonishment,
adorned their images, or statues,
with silver and
gold, and afterward
fixed them with nails and with
hammers, that they might not move. Some
refer the last word to the metal, "that the pieces might not come off," as the
verb sometimes means to depart. But the simpler meaning is, that the statues
were fixed by nails and hammers, that they might not be moved. Then the Prophet
adds by way of concession, They
are indeed
erect as the
palm-trees; and thus there appears in
them something remarkable: but
they speak not; and then,
being raised they are
raised, that is, they cannot move
themselves; for they cannot
walk. Then he says,
Be not afraid of them; for they
do no evil, nor is it in their power to do
good.
We
now see what the Prophet meant to teach us, — that the wisdom of the
Chaldeans, and also of the Egyptians, was celebrated throughout the world, and
also so blinded the Jews, or so enraptured, them, that they thought that nothing
proceeded from them but what deserved to be known and esteemed. In order
therefore to remove and demolish this false notion, he shews that they were
beyond measure foolish; for what could have been more sottish than to think that
the nature of a tree is changed as soon as it receives a new form? How? By the
hand of the artificer. Can it be in the power of man to make a god at his will?
This is a folly which heathen authors have derided. Horace has this sentence:
—
"When the workman
was uncertain whether to make a bench or Priapus, He chose rather to make a
god."
fB27A
That poet, as he dared not generally to condemn the
madness which then prevailed, indirectly shewed how shameful it was to make a
log of wood a god, because the workman had given it a form. The very richest
worshipped a wooden god, while he despised the artificer! He who would not have
condescended to give the workman a cup of water, yet prostrated himself befbre
the god which the workman had made! This then is what our Prophet now says,
"Behold, with silver and gold do they adorn trunks of trees; they indeed
stood up, for they are erect statues;" and he compares them to palm-trees,
because they stood high: and he says, "but they speak not; they are
raised up, for they have no life; hence fear them not:" and then he adds,
"They cannot do evil, and it is
not in their power to do
good."
The
Prophet seems to speak improperly when he says that they were not gods, because
they could do no evil; for it is wholly contrary to the nature of the only true
God to do evil: but the Prophet, according to what is common, uses the word for
the infliction of punishment. God, then, is said to do evil, not because he does
harm to any one, not because he does wrong to any mortals, but because he
chastises them for their sins. And it is a way of speaking derived from the
common judgment of man, for we call those things evils which are afflictions to
us; for famine, diseases, poverty, cold, heat, disgrace, and things of this
kind, are called afflictions or adversities. Now, the Prophet says, that the
idols of the Gentiles, or their fictitious gods, do no evil, that is, they have
no power to inflict punishment on men. And this is taken from Isaiah. God uses
there a twofold argument, while claiming divinity to himself alone: he
says,
"I alone am he who
foresees and predicts future things;"
and hence I am God alone; and then he
says,
"I alone am he who
do good and evil;"
hence I alone am God.
(<234522>Isaiah
45:22;
<234803>Isaiah
48:3, 5.) He says, that he doeth evil, because he is the Judge of the world. We
hence see that this expression is not to be taken in a bad sense, but, as
I have said, it is to be taken in a sense used by men; for we consider and call
those punishments, with which God visits us, evils. It follows —
Jeremiah
10:6
6. Forasmuch as there is
none like unto thee, O Lord; thou art great, and thy name is great in
might. 6. A non
fB28 (vel, ab eo quod non, hoc est,
ab ultimis temporibus non) sicut tu Jehova reperietur; magnus tu, et magnum
nomen tuum in fortitudine.
As the
truth respecting the gods of the heathens, that they are mere figments, would be
useless and of no moment, were not the knowledge of the, true God added, the
Prophet now introduces God himself. And there is another reason; for no one
could know that these wooden and stony gods are of no account, were not the
truth respecting the true God to shine forth. Whosoever does not understand that
there is a God, and does not know who or what he is, can never be really
influenced by this truth, that the gods of the heathens are demons, and that all
their superstitions are sacrilegious.
We now
then perceive why the Prophet turns to the true God: it was, that the brightness
of God's glory might dissipate the darkness in which the Gentiles were involved,
and also, that true religion might really influence the hearts of men, so that
by acknowledging the one true God, to whose power we ought to submit, they might
not only despise and repudiate all idols, but also hate and abhor them. The rest
to-morrow.
PRAYER
Grant, Almighty God, that since thou
hast made heaven and earth for our sake, and hast testified by thy servant
Moses, that the sun, as well as the moon, to which foolish heathens ascribe
divinity, are to be serviceable to us, and that we are to use them as though
they were our servants, — O grant that we may, by thy so many blessings,
have our minds raised upwards and contemplate thy true glory, so that we may
faithfully worship thee only, and surre~der ourselves so entirely to thee, that
while we enjoy the benefits derived from all the stars, and also from the earth,
we may know that we are bound to thee by so many favors, in order that we may be
more and more roused to attend to what is just and right, and thus endeavor to
glorify on earth thy name, that we may at length enjoy that blessed glory which
has been provided for us by Christ our Lord. — Amen.
Lecture
Fortieth
We began yesterday to explain the sixth verse, in
which Jeremiah says, From no time
has there been found any like the true God, for he is great, and great is his
name in power. This sentence appears,
indeed, unmeaning or very common as to its idea, in negativing the notion that
there has been any in all the ages like to God: but as the world by its figments
has ever obscured the glory of the true God, there is in this sentence what is
of great importance, for it says that God possesses his own peculiar dignity,
and shines far above all fictitious deities. The same view is to be taken of the
second clause, Thou art
great. Who will not concede greatness to
God? yet he is deprived of it by most; for when any one devises for himself a
god, he robs the true God of his own greatness, and makes him as it were one
like many other gods. If we bear in mind how men depreciate God's glory, it is
easy for us to see, that he is not uselessly called here great, as he is in many
other places. But I only touch here on these things briefly, as I have elsewhere
discussed them more at large.
He says that
God's name is great in
power; for idols had a celebrated name
among all nations, but had no power. Though many things have been related of
their idols by the Grecians and Italians, as well as by the Orientals, yet it is
certain that no proof has been given to shew that they worshipped true gods.
Hence the Prophet.declares here that greatness belbngs to God alone, as his
power has been made known, and has fully manifested his own peculiar glory. It
now follows —
Jeremiah
10:7
7. Who would not fear thee, O
King of nations? for to thee doth it appertain: forasmuch as among all the wise
men of the nations, and in all their kingdoms, there is none like
unto thee. 7. Quis non timebit to rex gentium? quia tibi convenit; nam
inter omnes sapientes gentium et in omnibus regnis eorum, a nullo tempore
similis tibi, (vel, sicut tu, ad
verbum.)
The Prophet exclaims,
Who will not fear
thee? This question is very emphatical,
as though he indignantly rebuked the stupidity of all those who acknowledged not
the only true God, as if he had said, "Whence is it that thou art not feared
throughout the whole world? Surely were there a spark of right knowledge in men,
they would acknowledge thee as the only true God, and having found this truth,
would submit to thy power. When, therefore, men invent for themselves various
gods, and when every one is led here and there without any judgment, it is a
monstrous thing; for when the subject is pressed on the attention of the rudest,
they confess that there, is some supreme deity, and are at length constrained to
allow that there is but one true God; whence then is it that there is such a
multitude and variety of gods in the world? How is it that they who hold this
principle — that God ought to be worshipped — fall away, and adopt
many gods, and never can determine who the true God is, or how he is to
be worshipped?" We now understand the object of the Prophet in exclaiming,
as through astonishment, Who will
not fear thee, the King of nations?
We know
that the true God was then despised by the heathens; and we also know that his
law was regarded with contempt, and even els an abomination: What then does this
question mean? even what I have already stated: The Prophet indignantly says,
that it was a monstrous thing, bordering on madness, that men paid no regard to
the only true God, but went astray after their own foolish devices. And he calls
him the King of the
nations, not that the nations submitted
to his authority, but because he manifested evidences of his power
everywhere, which might have induced the rudest to shew him reverence,
were they not extremely stupid. We then see that this is not said to the honor
of the nations, but on the contrary, that their ingratitude might be exposed to
shame in not honoring God, who manifested his power among
them.
Then follows what confirms this:
For to thee it belongs; for among
all the wise of the nations, and in all their kingdoms, from no time has there
been one like to thee. He says that it
belongs to God, that is, that all the world should fear him. Some render
htay
iate, as a noun, and take it as signifying "honor;" and others render
it "government," or authority; but this cannot be received. He then says,
it belongs to God. What? Some say, "glory or dominion belongs to thee."
But it must be referred to the beginning of the verse: there is here a figure
called Zeugma, and the meaning is, God deserves this, that is, to be feared by
all. H.e then speaks of fear, and says that it belongs to God. What is meant is,
that the glory of God shines so much as to be sufficient to arrest and engage
all the thoughts of men, and that they are therefore extremely stupid when they
pass by and forsake him, and turn to their own devices, and invent gods
according to their own fancies.
fB29
The Prophet then confirms what we
have already said — that all men who worship not nor fear the only true
God are detestable beings, because so much of his glory shines forth, that
renders all bound to acknowledge him. It then follows, that those who are
carried away into various superstitions are to the last degree stupid and
brutish; for God renders his glory conspicuous everywhere, so that it ought to
engage and occupy the thoughts of all men; and it would do so were they not led
away by their own vanity.
We hence also learn
that the pretext of ignorance made by unbelievers is wholly vain. There are
those who on the first view seem to be excusable for their error, as they have
not been taught, and never understood who the true God is; but yet there is in
them the blame of neglect as well as of wickedness, for they wilfully neglect
and despise the only true God. As then the unbelieving take delight in their
errors, they are to be held guilty. And this is what the Prophet means by saying
that God was worthy of glory — the glory of being feared by all: and this
he more fully confirms when he says, "Among all the wise, and in all kingdoms,"
that is, among all the princes who seemed to excel in wisdom in governing the
world, "no other God could be found throughout all the
ages."
He repeats again the word
ˆyam
main, of which we spoke yesterday.
fB30 It is the same as though the Prophet had
said, "Let all the wise men and philosophers come forth, let ,all those
counsellors who assume great wisdom appear, and let them adduce whatever they
can allege; doubtless God will ever defend his own glory against all their
frivolous arguments, so that they must depart confounded; nor shall they be
able, however willing they may be, to bring any solid objection against him." By
these words, then, the Prophet intimates that it is vain to boast of philosophic
reasons, and that the counsels of princes, who esteem themselves very acute in
civil affairs, will be adduced in vain; for all will be covered with shame, and
be constrained to be silent, when God makes known his glory. Indeed the glory of
God appears everywhere so conspicuously, that the rudest ought to perceive it,
that the wise, who fly above the heavens as philosophers, who search all the
secrets of nature, do not understand what is, as they say, abroad in the open
air; for God manifests himself to the simple, and even to children. We now
perceive the design of the Prophet, when he says,
From no times has been found any
like to God, not only among the vulgar
or common men, but among the wise, and princes, and kings' counsellors.He
afterwards adds —
Jeremiah
10:8
8. But they are altogether
brutish and foolish; the stock is a doctrine of vanities. 8. Et in
uno stulti sunt et fatui sunt; eruditio vanitatum lignum
est.
The Prophet shews here, in one
sentence, that the wisest in the whole world could be proved guilty of the
greatest madness, or of a twofold folly, because they willingly worshipped the
trunks of trees, and they worshipped stones; for Under one kind he includes the
other. There is no one, he says, however intelligent, who does not approve of
the superstitions of the people, who does not bend the knee before a wood or a
stone. There have been, indeed, a few in the world who ridiculed such
sottishhess, but no one dared openly to condemn it, and no one introduced
anything better. And even the Platonics hold that the Greeks had not without
reason invented gods like men; and they say that there was not so much judgment
among the barbarians as to form such ideas of the gods as were suitable to their
nature. However this may have been, it is evident that the grossest
superstitions of the nations were ever approved by all their wise
men.
The Prophet then shews that there was no
need of a long discussion to discover the vanity of the wise; In one,
in one thing, he says; and there is emphasis in this word, when he says,
In one thing they are
foolish and fatuitous; for there is to
be understood a contrast, as though he had said, "I will not here join
together many heads of accusation against them to expose their folly, one thing
is sufficient; this one sentence is enough to condemn them, — that
wood is the teaching of
vanities."
fB31 We have stated what the Prophet
means,meven that all the wise, who together with the vulgar worshipped gods made
of wood and stone, were very foolish: but we must notice the import of the
expression, The teaching of
vanities is the wood. It is, as we have
said, an instance of a part being put for the whole; for under "wood"
Jeremiah includes statues of stone, and others made of different materials;
as though he had said, "Every form or effigy, representing a god, is
the teaching of
vanities." He takes this as granted; and
yet there had been, as we have lately stated, a great and fierce contention
among the wise men on this subject; but the Prophet deigned not to contend or
seriously to dispute with them, for the thing itself was sufficiently evident,
that is, that nothing can be more absurd than to worship the trunk of a tree or
a stone.
Now we may from this passage draw a
general truth, — that when men seek to represent God under any visible
form, they give way to the delusions and impostures of Satan. Well known is that
sentence of Gregory to Serenus, the Bishop of Marseilles, when that good man
cast down the images which he saw led to ungodly worship, and purged the
churches of Marseilles from such pollutions: Gregory, though a pious man, yet
wrote very foolishly — that Serenus acted rightly and wisely in forbidding
images to be worshipped, but that he yet acted inconsiderately by emptying the
churches of them; for "they are," he said, "the books of the simple:"
this is the conclusion of his epistle. And it is ever in the mouth of Papists
— that images are the books of the simple. At the same time I would they
retained this truth avowed by Gregory,uthat they ought not to be worshipped.
They worship and adore them, as it is well known, in the place of God. But as I
have already said, that answer of Gregory was puerile and foolish: for we hear
what the Prophet says, — that in wood and stone and in every outward
representation there is vanity, as Habakkuk also in the second chapter, where He
speaks of idols, calls an idol the teacher of vanity. Every statue, every image,
by which foolish men seek to represent God, is a teacher of falsehood. So our
Prophet says, — that the teaching of vanities is found in all statues,
because God is thus misrepresented; for what can be in a wood or stone that is
like the infinite power of God, or his incomprehensible essence and majesty?
Men, therefore, offer a serious affront to God when they thus deform him, as
Paul also in
<450125>Romans
1:25, says, — that the truth was thus changed into falsehood, that is,
when he is supposed to have anything like to what external and dead figures
have; as the same Paul further reasons in
<441729>Acts
17:29, when he says, Do ye think that God is like to wood or stone, to silver or
gold? And his argument was at that time suitable; for he had to do with
heafilens: he did not refer to the law, though he might have quoted a passage in
Deuteronomy, where God reminded the people that he so appeared to them that they
saw no similitude; and he might have referred to the testimonies of Isaiah,
Jeremiah, and of the other Prophets; but as he addressed heathens, even the
Athenians, he says, "One of your poets has said, that we are the
offspring of God:" if we are then, He says, the offspring of God, do ye not draw
God down from his celestial throne, when ye seek to delineate him according to
your fancies, and suppose that he lies hid in wood or stone, in silver and gold?
For some life appears at least in men, they are endued with mind and
intelligence, and so far they bear some likeness to God: but a dead wood and
stone, which are void of sense, — gold also and silver, which are metals
without reason, which have no life, — what affinity, He says, can these
have to God? This subject might be more copiously handled; but I merely explain
what the Prophet means, and also shew the import of his doctrine, and how
it may be applied for general instruction. It now follows —
Jeremiah
10:9
9. Silver spread into plates is
brought from Tarshish, and gold fromUphaz, the work of the workman, and of the
hands of the founder: blue and purple is their clothing; they are
all the work of cunning men. 9. Argentum percussum (vel,
diductum, hoc est, malleo sic contusum, ut redactum sit in laminas; hoc
enim significat verbum
[qr
percutere, et ita contundere, ut res diducatur vel protrahatur: argentum
ergo laminatum, ut ita loquar, vel, malleo contusum) e Tharsis
affertur, et aurum ex Ophas, opus artificis et manus conflatoris; hyacinthus et
purpura, vestes eorum; opus sapientum
omnes!
The Prophet, anticipating
what might be said, refers to the splendor and pomp of idols, and declares that
all was frivolous and extremely puerile. Whence was it that the world shewed so
much honor to idols, except that their pomp dazzled the eyes of men? The devil
has also by this artifice ever deluded the unbelieving; for he has exhibited in
idols something that involved men's minds in
darkness.
The Prophet then assails these foolish
imaginations, and says, Silver is
brought from Tharsis, that is, from
Cilicia; for so the Scripture designates that transmarine country, which lies
opposed to Judea; and we know that Cilicia was over against Judea; for the
Mediterranean Sea intervenes between Syria and Cilicia; and the sea of Tharsis
is what they call that part which extended towards Cilicia and Asia Minor. The
Prophet then says; that it was brought from a far country. Well, he says, the
fact is so; and then it is added that
gold was brought from
Uphaz. Some have explained this last
word wrongly, by saying that it means pure or fine gold; but it appears from
this place and many others, that it is the name of a country, that is, Persia,
or one not far from Persia: it was at least a country eastward of Judea. He then
says,
gold
is brought from
Uphaz;
and he mentions the workmanship,
the work of the
artificer; that is, it is not silver and
gold in its rude state; but they are so elegantly wrought, that they readily
attract the eyes of men. Then he adds
the
hands (he speaks in the plural number)
of the
melter; that is, the silver and gold
were melted and were made to assume a certain form; and then art was employed,
which gave an increased polish to these forms which came out of the furnace. He
afterwards says, The hyacinth and
purple are their vestments; that is, it
is not enough to have the precious metal, and that cast into an elegant and
lovely form, but it must be clothed in purple and hyacinth. He says in the last
place, that the work
was that
of the
wise; that is, skillful men were chosen,
who could in the most perfect manner give expression to every lineament; in
short, nothing was left undone.
fB32
But the Prophet, though he concedes
generally to the unbelieving that they added whatever could add beauty to their
idols, yet declares that they were mere trumperies: they are puppets, he says;
for man, who is a mortal, cannot make a god: and then, what can art and the toil
and labor of man do in this respect? can he change the nature of things? can he
make a god from wood and stone? and when a vestment covers the idol of gold or
of silver, can it raise it above the heavens, that it may attain a new divinity?
We hence see that the Prophet mentions all that was done, that he might taunt
the heathens and ridicule their fatuitous trifles; for in their idols there was
nothing real, nothing that could be dependd upon. He then subjoins —
Jeremiah
10:10
10. But the Lord is the
true God, he is the living God, and an everlasting King: at his wrath the
earth shall tremble, and the nations shall not be able to abide his
indignation. 10 Atqui Iehova Deus veritas (qui vertunt, Deus
veritatis, non observant syntax in Hebraicam; dixisset enim
yhla hwhy
tma; Iehova ergo Dens veritas,) ipse Deus
vita, et rex seculorum; a furore ejus contremiscet terra, et non sustinebunt
gentes iram ejus.
The Prophet here
exults and triumphs in the name of his God, as though he had overcome and put to
flight the erroneous notions of the heathens: for he had spoken, as it appears,
contemptuously of their gross errors, and shewed that the wise men of the world
were extremely sottish, who were so charmed with wood and stone. He now highly
extols the glory of God, and says,
But Jehovah is
God; that is, let the nations worship
their gods, let them recite fables as to their power, and falsely ascribe to
them many miracles; but
Jehovah,
he says, is
God.
When all things are faithfully examined, it will appear evident that He is
the only true God, and all the gods of the heathens will of themselves vanish
into nothing. This then is the meaning of the Prophet, as though he had said,
God himself is sumcient to put to flight all the errors of the heathens, when
his majesty appears; for so great is its brightness that it will reduce to
nothing whatever the world admires.
He then adds
truth. He sets truth here in opposition to vanities. He had said that
wood was the teaching of vanities; he now says, God is eternal truth; that is,
he has no need of adventitious ornaments; they mask, he says, the idols of the
heathens, they are clothed and adorned; but these things have nothing real in
them: Jehovah is God the
truth; that is, God borrows nothing from
anything else, but is satisfied with himself, and his power possesses of itself
sufficient authority.
God
then is
truth,
and
God,
he says, is life. After having said that God has real and solid glory
in himself, he adds another proof, taken from what is known to men, even that
God is life; for though God is in himself incomprehen:sible, yet he not
only sets before our eyes evidences of his glow, but he also renders himself in
a manner the object of feeling, as Paul says in
<441417>Acts
14:17. What he means is, that though men were blind, they could yet by feeling
find out God. Though the blind have no sight, yet they can find their way by
feeling; they go round a hall or a room, and by feeling find the door; and when
they wish to enter into a room, they find the door by the same means. But there
is no need, says Paul, for us to depart from ourselves; for whosoever will
examine himself will find God within; for in him we live and move and have our
being.
(<441728>Acts
17:28.) Were we then to object and say, that God is incomprehensible, and that
we cannot ascend to the height of his glory, doubtless there is life in us, and
as we have life, we have an evidence of his divinity; for who is so devoid of
reason as to say that he lives through himself? Since then men live not of
themselves, but obtain life as a favor from another, it follows that God dwells
in them.
fB33
Now, then, the Prophet, after having
spoken of God's essence, descends to what is more evident. And doubtless it is a
real knowledge of God, not when we speculate in the air as philosophers do, but
when we know by experience that there is one true God — how? because we
exist. We exist not of ourselves, but in and through another, and that is,
through the one true God. It hence follows that human life is a clear proof of
one supreme God. God
then
is life and the King of
ages. For as the world has also been
made, as years succeed years, and as there is in this revolution variety and yet
such perfect order, who does not see in all this the glory of God? Now, then, we
also perceive why the Prophet calls God the
King of
ages.
He
then adds, Through his fury
tremble will the earth, and the nations will not sustain his
wrath. As he could not succeed with the
heathens, He warns liere the Jews not to provoke the wrath of God, who
will be the Judge of the whole world, and will destroy the unbelievers,
however blind in darkness they may be. He then warns the Jews not to close their
eyes to the glory, which had been more fully open to them. But the Gentiles
might by the works of nature have known God, and were inexcusable; yet, the
knowledge of him was made plain to the Jews by the law. For this reason Jeremiah
says, "Even though unbelievers now boldly despise God, yet when he shall appear
as the Judge of the world, the whole earth must of necessity tremble, and
will not be able to bear his presence, though they now proudly reproach
true religion."
But it was not without reason
that the Prophet took so much pains on this subject; for the ten tribes had been
driven into exile, and the Assyrians and Chaldeans triumphed over God himself,
as though he had been overcome, inasmuch as he did not defend the kingdom of
Israel, which was under his care and protection; and the miserable Israelites
could not but despond when they found themselves so distressed, and cruelly
treated and oppressed by the most shameless tyranny; for what could they have
thought, but that they had not been the objects of God's care, and that
his promises were vain, or that he possessed no sufficient power to preserve
them? It is, then, for this reason that the Prophet now so highly extols the
power and glory of God, that is, that their calamities might not deject
them and lay prostrate the faith of those who thought that they were
forsaken.
And this will be more evident from the
following verse, where the Prophet uses the Chaldee language; and this is the
only verse in the whole book written in Chaldee; and the Chaldee differs much
from the Hebrew. We have seen before that Daniel wrote in Chaldee, when he spoke
of things pertaining to the Chaldeans; but when he addressed his own people and
announced prophecies, belonging especially to the Church of God, he wrote in
Hebrew. Hence the book of Daniel is written in Hebrew, except in those
parts which he wished to be understood by the Chaldeans; and so does the Prophet
in this place.
Jeremiah
10:11
11. Thus shall ye say unto
them, The gods that have not made the heavens and the earth, even they
shall perish from the earth, and from under these heavens. 11. Sic
(secundum hoc) dicetis illis (inquit) Dii (prorsus diverso modo
loquitur quam ante, et proximo etiam versu loquitur; dii ergo) qui
coelum et terram non fecerunt, pereant e terra et de sub coelis
istis.
Now, the reason why he bids
the Israelites to speak in the Chaldee language is, because they had been led
into exile, and were mingled with the Assyrians and Chaldeans. He then required
from those despised exiles an open and a bold confession, as though he had said,
"Even though ye are now in the most miserable bondage, and though the Chaldeans
disdainfully oppress you, as if ye were slaves, yet proclaim the glory of
God and shrink not from an open confession of your religion, and say to them, in
contempt of all their idols,
perish must your gods from the
earth and from under heaven, for they have not made heaven nor the
earth." We now understand the meaning of
the Prophet. But the rest I shall defer until tomorrow.
PRAYER
Grant, Almighty God, that since thou
hast exhibited thy glory to be seen by us, not only in the heavens and the
earth, but also ill the law, in the Prophets, and in the Gospel, and hast so
plainly made thyself known to us in thine only — begotten Son, that
ignorance can be no excuse, — O grant that we may make progress in this
knowledge by which thou kindly invitest to thyself, and may so constantly cleave
to thee, that none of the errors of the world may draw us aside; but may we
stand firm in thy word, which cannot deceive us, until we shall at length come
to that celestial blessedness, when we shall enjoy thee face to face in thy
glory, having been made fully conformable to thine image in Christ Jesus our
Lord. — Amen.
Lecture
Forty-First
We began yesterday to explain the declaration of the
Prophet, in which he exhorted the Israelites to constancy, though scattered
among the Chaldeans. Their condition was then miserable, because we know that it
was that of bondage, and conquerors ruled in a very petulant manner, when a
people were subdued by war; but they had been led into exile for the very
purpose of degrading them. The Prophet therefore animates them here, that they
might not be dejected, but continue in the pure worship of God, and faithfully
profess his name.
What he said to them was,
May those gods, who created not
the heaven and the earth, perish from the earth and from under
heaven. He assumed this principle
— that no one ought to be counted God but he who is the creator and maker
of heaven and earth; and who could say that gods of wood and stone had created
the world? for wood, as well as stone, is a corruptible material. All the
statues, which were created gods, had received their form and shape from mortal
men. It is hence manifest, that to ascribe divinity to thenl was not only false,
but foolish and monstrous. This, then, is the reason why he says, "May
the gods who made not the heaven and earth perish." The verb is indeed in
the future tense; but we know that the future is often to be taken as an
optative in Hebrew. If, ]lowever, any one prefers to retain this tense,
"Perish shall the gods who made not the heaven and the earth," I shall
not contend with him; yet the other view is what I approve, that the Israelites
were to imprecate destruction on all
idols.
fB34
Now that he uses the Chaldee
language, is what deserves, as we said yesterday, to be observed; they had then
to do with the Chaldeans, who insultingly triumphed over the true God, thinking
that they were his conquerors; and they triumphed over him, as though he had
been overcome by their swords. Then the Prophet bids the Israelites,
boldly and courageously, to proclaim the name and the glory of the true God.
Doubtless this could not have been done without immediate danger of death; but
it was their duty, as God's true servants, to prefer his glory to their own
lives, in opposing the fury of the enemies who then ruled over them, and who had
led them to remote countries.
We see how much
God makes of the confession of faith; and the whole Scripture shews that this
sacrifice is especially approved by him. Hence also it appears how
foolishly they talk who say that they cherish faith secretly in their hearts,
though they may hide from the world their real sentiments. We see how frigid,
nay, how foolish is this excuse, while they seek, by a perfidious silence,
to save their own life and to remain in peace with the ungodly. They who at
this day live under the Papacy, think that they justly exempt themselves by such
an excuse as this — that they ought not rashly to endanger their lives, as
facts prove that such is the rage of the enemies of the gospel, that were any to
confess the truth, they would be immediately led to punishment, But we may
compare the condition of the ancient people with our own; certainly ours is
better than that of the ten tribes, who lived in a foreign land and were treated
as slaves. As then the Chaldeans watched them, did they not find the sword daily
and constantly ready to be used against them? And yet God bids them to close
their eyes to their danger and faithfully to profess what they believed, yea, to
detest the idols, which was still more displeasing to the Chaldeans; for he bids
them to say, "The God whom we worship made himself known to Abraham our father,
and we worship him, because we have found him to be a Redeemer and a constant
preserver of our safety:" and this is not the only thing that the Prophet bids
them to say, but also, "May your gods perish." This was certainly enough
to kindle rage in the Chaldeans, even if they had been men of temperate millds;
but as they were elated with pride on account of their victory and hated the
Jews, such a declaration must have been intolerable to them. What, then, call
the Nicodemites of this day say, who indulge their own delusions? for they think
it enough if they deny not God in their hearts; and yet being frightened with
danger, they either pretend to deny him, or openly shew that they consent to
errors.
In short, we see that there is no true
religion in the hearts of men, except a confession is made, for there ought to
be a consent between the heart and the tongue. But some one may object and say,
Is it necessary for the faithful to cry through cross — ways and the
streets of the city, "There is but one true God?" I answer, that all have
not been chosen to the prophetic office, in order to preach everywhere; but it
is commanded to all without exception, to detest idols, where they see the glory
of God reproachfully traduced by enemies; for the Prophet meant, that they were
to make this answer to the reproaches of those who then took the occasion
insultingly to rise up against the true God. It now follows:
—
Jeremiah
10:12-13
12. He hath made the earth
by his power, he hath established the world by his wisdom, and hath stretched
out the heavens by his discretion. 12. Faciens terram in virtute sua,
disponens orbem in sapientia sua, et in sua intelligentia extendit
coelos.
13. When he uttereth his
voice, there is a multitude of waters in the heavens, and he causeth the
vapors to ascend from the ends of the earth; he maketh lightnings with rain, and
bringeth forth the wind out of his treasures. 13. Ad vocem dando sonitum
aquarum (vel potius copiam aquarum) in coelis; et ascendere faciens
elevationes ab extremitate terrae, fulgura ad pluviam creans (faciens, ut
prius,) et educens ventum e thesauris
suis.
Jeremiah speaks now again in
Hebrew, for he on purpose spoke in Chaldee, to shew that the ungodly were not to
be given way to, if they blasphemed and wantonly derided the holy name of God.
But as it is necessary that the confession of the mouth should proceed from
faith, as fruit from the root, the Prophet here reminds the Israelites that
there is but one true God; for, besides him who created the earth, set in order
the world, and extended the heavens, there is no other to be found. Since, then,
this cannot be said except of one, it follows that all the deities which the
world devises for itself, are false and mere inventions of Satan, by which he
deludes mankind. And doubtless no one can courageously oppose such errors,
except he who believes in the one true God. We know that there were formerly
some among the philosophers who jocularly and facetiously ridiculed the
delirious notions of the vulgar; but no one in earnest undertook this cause, nor
could they take upon themselves the defense of God's glory, for he was unknown
to them. It is therefore necessary, as I have said, that we should be really and
truly grounded in the faith before the building can be carried on; for the
profession, by which we ascribe glory to God, is, as it were, the
superstructure, but faith, concealed within the heart, is the
foundation.
We now then understand the Prophet's
design in saying, that there is but one, who made the earth. He speaks indeed
concisely; but what tie says has more force, when he does not mention God's
name, but sets before us his power, as though he had said, "There is one, there
is one, who has created the earth; there is one, who has set in order the world
and extended the heavens; as these things cannot be ascribed to many, it follows
that men are very absurd in imagining that there are various
gods."
He says that God
created the earth by his
power. He alludes to the solid state of
the earth. The philosophers indeed hold that the earth stands naturally in the
middle of creation, as it is the heaviest element; and the reason they give that
the earth is suspended in mid-air, is, because the center of the world attracts
what is most heavy; and these things indeed they wisely discuss. Yet we must go
further: for the center of the earth is not the main part of creation; it hence
follows that the earth has been suspended in the air, because it has so pleased
God. When, therefore, the Prophet commends God's power in fixing the earth, he
refers to its firm state.
He then adds, There is
one who hath by his wisdom set
the world in order. He does not indeed
say that He is one, but this is what is implied. Though the term
lbt,
tabel, is taken for the earth, it has yet a wider meaning. The Prophet, I
have no doubt, includes in it at least the sea. And we know that the Spirit has
not spoken in the Law and the Prophets with rigorous exactness, but in a style
suited to the common capacities of men. He says then that the world was set in
order by God's wisdom: for it is wonderful how the waters mingle with the earth,
and yet retain their own habitation, and are restrained from covering the earth:
in the earth also itself there is amazing variety; we see in one part mountains,
in another small hills; there are meadows, forests, and fields for corn.
Indeed, man's industry contributes to this variety; but we see how God hath
fitted the earth for different purposes, here then shines forth the wonderful
wisdom of God. When again he speaks of the heavens, he says, that they have been
expanded by God's knowledge, He indeed employs various
expressions, but he means the same thing, — that God's singular wisdom may
be seen in the earth and in the heavens.
Some
connect the following verse and explain the verb
hfn
nuthe, differently, — that God extends the heavens when he covers them
with clouds; for the verb
wtt,
tatu, which means the same thing, follows: but the infinite mood is often to
be taken for the preterite. As then this is a strained explanation, and too
far-fetched, I reject it. The Prophet, no doubt, speaks of the original
formation of the heavens: for when God covers the heavens with clouds, their
true form does not appear; besides, the meaning of the verb is perverted, when
taken to express the obscuring of the heavens by clouds. They who will
impartially examine the passage, will be ready to admit, that the Prophet speaks
of the expanding of the heavens. So the Scripture everywhere sets forth God's
wisdom as displayed by this wonderfill workmanship; and the heaven is said to
have been expanded over the earth, so that it covers it around.
(<19A406>Psalm
104:6.)
Now, though Jeremiah mentions only the
word "heavens," yet he includes the wonders which appear in them, such as
that the sun performs its daily course — that it changes its track daily
— that the planets have two motions — that they appear in different
parts — and that the sun seems now to ascend and then to descend. In
short, Jeremiah here extols all the secrets of astrology, when he says, that the
heavens have been expanded by God, and expanded with singular and incomparable
wisdom. Though, then, he only briefly touches on this wonderful workmanship of
God, yet he would have us carefully to dwell on it in our meditations; for all
errors and all fancies will soon vanish, when we duly consider the power and
wisdom of God, as manifested in the creation of the heavens and of the earth,
and in the order observable in the world.
The
Prophet then descends to the other works of God, to those which are changeable,
for there is in nature a perpetual constancy as to the heavens and the earth;
and there are many things subject to changes; as when God darkens the air, when
he raises winds, when he pours down rain. These things happen not according to
the settled order of the world of which he had spoken. We see then that the
Prophet has hitherto referred to the fixed and regular government of the world,
to what had been done at the creation. But now, as I have said, he sets before
us things of another kind, — that God gives or sends forth,
by his voice, abundance of waters
from the heavens. Some render
ˆwmh
emun, "sound;" but it is, on the contrary, to be taken for
"multitude," or abundance. Moreover, he takes "voice" for thunder: for
though it often rains without thunder, yet when God thunders from heaven, there
is a sudden change, which not only disturbs the air, but also fills us with
dread. As then in this sudden and unexpected change the power of God more
strikingly appears, the Prophet says,
At his voice he gives abundance
of
waters.
He
then says, he makes elevations to
ascend; for we see that vapours arise
from the earth and ascend upwards. Philosophers shew how this happens: but yet
the power of God cannot be excluded, when we say that anything is done according
to nature. For we hence more clearly see what the Prophet means, that is, that
God has so set in order the world, that when he causes vapours to ascend, he
shews that he rules in the heavens and on the earth. And he adds,
from the extremity of the
earth: for we see that vapors rise at a
distance and immediately spread over our heads. Is not this wonderful? And were
we not accustomed to such a thing, it could not but fill us with admiration. The
Prophet then rouses men here from their torpor, that they may learn to consider
what is presented to their view. He goes on and says, creating or making
lightnings for the
rain, or with the rain: for
l,
lamed, is taken by some, as though he had said, that lightnings are
mingled with rain: and doubtless we see that these things, fire and rain, are
contrary to one another; yet fire generates water, and it dwells also in the
midst of a mass of waters: it rains, and yet the air is at the same time kindled
with lightnings. Since then God thus mingles contrary things, and makes fire the
origin and the cause of rain, is it not so wonderful that it is sufficient, to
move the very stones? How great then must be the stupidity of men, when they
attend not to so conspicuous a work of God, in which they may see the glory of
his wisdom as well as of his power!
He then
says, that God brings forth the
wind from his treasures. He calls hidden
places the treasures of God; for whence the winds except from the caverns
of the earth? Since, then, the earth, where it is hollow, generates winds,
rightly does the Prophet say, that they were the bidden treasures of God.
The philosophers also find out the cause why the winds arise from the earth; for
the sun attracts vapors and exhalations; from vapors are formed clouds, snows,
and rains, according to the fixed order of the middle region of the air. From
the exhalations also are formed the thunders, lightnings, the comets also, and
the winds; for the exhalations differ from the vapours only in their lightness
and rarity, the vapors being thicker and heavier. Then from vapor arises rain;
but the exhalation is lighter, and not so thick; hence the exhalations generate
thunders as well as winds, according to the heat they contain. How, then, is it
that the same exhalation now breaks forth into wind, then into lightnings? It is
according to the measure of its heat; when it is dense it rises into the air;
but the winds vanish and thus disturb the lower part of the world. These are the
things said by philosophers; but the chief thing in philosophy is to have regard
to God, who brings the winds out of his treasures, for he keeps them
hidden. We wonder that the wind rises suddenly when it is quite calm; who ought
not to acknowledge that winds are formed, and are sent here and there at God's
pleasure? And hence in
<19A404>Psalm
104:4, they are called the swift messengers of God,
"who makes spirits his
messengers."
It follows:
—
Jeremiah
10:14
14. Every man is brutish in
his knowledge; every founder is confounded by the graven image: for his
molten image is falsehood, and there is no breath in
them. 14. Stultus est omnis homo a scientia (vertunt alii,
praescientia; sed perperam, meo judicio,) pudefactus est omnis
conflator a sculptili; quia mendacium conflatile, et non est spiritus in
illis.
Some too refinedly explain
the beginning of this verse — that their own subtlety or wisdom, which
they arrogate, infatuates men, according to what Paul says, that men become vain
in their minds, when they form an idea of God according to their own
imagination.
(<450121>Romans
1:21.) But the Prophet speaks more plainly, for he says, that
all artificers were
foolish. The word lrnowledge is not to
be taken here for knowledge of truth, but for the knowledge of artificers,
whether carpenters or blacksmiths, or those who either melted or grayed or
formed gods of wood, stone, and silver, as we may learn from the second clause
of the verse. There is no difficulty as to what is meant, if we duly consider
the words of the Prophet; he expresses the same thing in two ways;
foolish,
he says, are all our
artificers; then he specifies one sort,
every
founder or melter, etc. We hence see
that the Prophet does not use the word knowledge according to its strict
meaning, but extends it to skill in
workmanship.
fB35
But when he says that the
artizans were
foolish, he connects with them, no
doubt, all the worshippers of false gods; but he reprobates their knowledge, who
applied whatever skill and knowledge they had to so vain a purpose. Bellold, he
says, the worker in gold, and every other artificer, think that they are very
ingenious when they elegantly form an idol; they spend all their wits on so vain
a thing; what is this but folly? But they think that they make a god by their
own hands; yet they cannot change the nature of gold and silver. It is the form
only that they add; but this form contains no life. Hence he subjoins,
There is no spirit in
them. He had said before, that they who
formed the graven image would be ashamed, or convicted of folly; for he had
called them foolish and brutish. Now,
r[b,
bor, in Hiphil, means to be foolish; but the noun means a brute animal.
Hence he reproachfully compares these illustrious artizans, who gained repute by
the elegant forms they gave to their gods, to asses, and oxen, and other brute
animals. Some render
°sn
, nusak, "covering;" but it signifies, I doubt not, a molten image; for
he repeats what he had said, that the founders would be
ashamed of the graven
image. In short, He says, that
the molten image was falsehood,
for there was in, them no spirit. He
changes the number, but the meaning is
evident.
We have seen before that idols were
said to be the teaching of
vanities; for they were extremely
deceived, and became wholly foolish, who ascribed the glory of God to wood and
stone. The heathens might say, that they had never thought such a thing; but
facies proved that they were liars and made only vain pretences; for why did
they place confidence in their idols? — why did they bow down before them?
— why did they address to them prayers and supplications? They then
believed that God was present in the visible form. Now the Prophet says, that
this was the teaching of vanities; because they who made a figure or image of
God thought that he was like to gold and silver, and that he had some affinity
to dead elements, destitute of reason and understanding. For the same purpose he
now adds, that the molten image
is falsehood; why? because the truth of
God is turned into falsehood, as Paul says,
(<450125>Romans
1:25.)
It is, therefore, a monstrous absurdity
when men imagine that wood or stone is an image of God; for there is no
similarity, nor can such a thing enter into man's mind without a grievous and an
atrocious indignity being offered to God. The reason also is to be noticed,
For there is no spirit in
them. God, so to speak, is the life of
all things living; now, to call a dead thing an image of God, a thing in which
there is no mind nor life, is it not to turn light into darkness? This reason,
then, ought to be remembered by us; and it is a sufficient refutation of all
such errors, when the Prophet says, that there is no spirit in idols, that is,
in wood, stone, gold, and silver, and that they are therefore a He; for God will
not have himself to be compared to dead things, without mind and life. He then
adds —
Jeremiah
10:15
15. They are vanity, and the
work of errors: in the time of their visitation they shall perish. 15.
Vanitas sunt, opus illusionum; in tempore visitationis ipsorum
peribunt.
He confirms the same
thing. What he called before falsehood,
rqç,
shikor, he calls now vanity,
lbh
ebel. They are
vanity, he says. He had said that they
were falsehood, which means, that men were grossly deceived when they sought the
presence of God in dead things, now he says, that they were vanity, and also the
work of
illusions; but some render the last word
"mockeries," taking it in a passive sense; and hence the Chaldee interpreter
renders it, "a thing worthy of ridicule and
laughter."
fB36 But I prefer to take it for imposture or
deception. Jacob said to his mother, "I shall be found in the eyes of my father
a deceiver;" but some render the word there "a mocker." But Jacob, on the
contrary, meant that he should be found out as one of no credit, or acting in
guile, as though he had said, "I shall be an impostor, and rny father
will flnd out the fraud." So also in this place, he calls idols the work of
deceptions, by which men infatuated themselves. He does not then teach us here
that idols deserved to be ridiculed, but he refers to the madness of those who
imagined that they were gods, for he had before called them vanity and
falsehood; and there is no doubt but that in these various ways he repeats and
confirms the same thing.
He afterwards adds,
In the time of their visitation
they shall perish. The pronoun "their"
may be applied to idols or to the Chaldeans: when the time of visitation shall
come; that is, when God shall punish the enemies of his Church, then their idols
shall perish: or, when the time shall come for God to visit the idols, they
shall perish. Either sense may be admitted; and indeed as to the subject in
hand, there is no difference.
The Israelites
might have objected and said, "How is it then that false gods, whom men
have devised for themselves, are worshipped, and are in great esteem and highly
regarded? How does God suffer and overlook this?" The Israelites might have
raised an objection of this kind. Therefore the Prophet answers them,
They shall
perish; but it shall be at the
time of
visitation.
fB37 It is an exhortation to patience,
that the faithful might not despond or be weakened in their hopes, though they
saw silver gods carried on men's shoulders, though they saw wood and stone set
on elevated places, and incense burnt to them and sacrifices offered to them.
Though then they saw idols in such esteem, they were not yet to despair or fall
away from true religion, for the time of visitation was to be looked for, when
God would execute his judgment on the false gods as well as on their
worshippets. We now understand why he speaks of visitation. It follows —
Jeremiah
10:16
16. The Portion of Jacob is
not like them: for he is the former of all things; and Israel
is the rod of his inheritance: The Lord of hosts is his
name. 16. Non sicuti illi portio Iacob, quia creator omnium est; et
Israel virga haereditatis, ejus, Iehova exercituum nomen
ejus.
We have said before, that
superstitions cannot be from the heart and boldly rejected, except the true God
be known; for the heathens, even when they disapproved of the opinions of the
vulgar, yet reasoned on both sides, and knew nothing certain, and had no sure
faith. It is, therefore, necessary that we should have previously a knowledge of
the true God. Hence the Prophets, whenever they spoke of idols, spoke also of
the true God; for it would have been to little purpose to condemn these follies,
except they represented God in his own real dignity. For this reason the
Prophet says again, that God, who is the portion of Israel, is not like
idols.
He calls God the portion of Israel, that
he might preserve the people in the pure truth of the law which they had learnt,
and with which they had been favored; and thus he draws away the attention of
the Israelites from all the inventions of men or of the heathens.
The
portion then
of Israel is not like
idols — how so? For
he is the former of all
things, that is, the creator of heaven
and earth. Then he says, Israel
is the rod of his
inheritance.
fB38 Rod may be taken for a measuring
rod; and I think it ought to be so taken, for he mentions inheritance: for he
took the comparison from common practice; as men are wont to measure fields and
possessions by a rod. He therefore says,
Israel is the
rod, that is, the measuring rod
of his
inheritance. He concludes by saying,
Jehovah of hosts is his
name.
PRAYER
Grant, Almighty God, that as thou hast
been pleased to shew thyself so plainly to us, and as thou art pleased to
confirm us in thy truth, — O grant that we may not turn aside either to
the right hand or to the left, but depend entirely on thy word, and so cleave to
thee that no errors of the world may draw us aside: may we constantly persevere
in that faith which we have learnt from thy Law and thy Prophets, and especially
from thy gospel, where thou hast made thyself more clearly known to us, through
Christ Jesus, until we shall at length enjoy thy full and perfect glory, when we
shall be transformed into it in that inheritance, which has been purchased for
us by the blood of thy only-begotten Son. — Amen.
Lecture
Forty-Second
Jeremiah
10:17-18
17. Gather up thy wares out
of the land, O inhabitant of the fortress: 17. Collige e terra merces
tuas, quae habitas in
munitione:
18. For thus saith the
Lord, Behold, I will sling out the inhabitants of the land at this once, and
will distress them, that they may find it so. 18. Quia sic dicit
Iehova, Ecce ego funda projiciens habitatores terrae vice hac, et coarctabo eos
(vel, faciam ut obsideant eos) ut
inveniant.
The first verse which we
have recited, the Rabbins think, is addressed to the Chaldeans, but in my view
very incorrectly. Jeremiah had indeed said that all the nations who devised gods
of stone and of other corruptible materials, were very foolish; but we have seen
for what purpose he said this, even to confirm the Israelites, who were
captives, and in addition to the disgrace of exile were greatly hated by
the Chaldeans and the Assyrians; it was, I say, to confirm them, lest they
should depart from the true worship of God, but constantly defend the honor of
their God, from whom they expected restoration. It is, therefore, absurd for the
Rabbins to explain this verse of the Chaldeans; for the two verses ought to be
connected, gather thy
merchandise, because thus saith Jehovah.
It is then strange that these interpreters apply the second verse to the
Israelites, while they read the first by itself, as though they were not
connected: yet a reason is given why he bids all wages to be
gathered.
But the meaning is simply this,
— that the whole country would be exposed to the will of their enemies,
that they might plunder it: as then devastation was nigh at hand, the Prophet
bids those in fortified places to gather their wages, or to gather a gathering,
(we shall hereafter speak of this expression.) Now, we have already stated in
several places, that the Prophets ironically touched on the torpidity of the
people; for plain truth would have had no effect, except it was urged on them as
it were vehemently The Prophet then undertakes the character of a man, who
brings warlike tidings, as we shall more clearly see presently. But in this
place, as in some other places, he declares that nowhere in Judea would there be
safety, except in fortresses; which yet would not be able to resist the attacks
of enemies, as we shall hereafter see.
As to the
words, some give this rendering, "gather thy humiliation," as
[nk
cano, means to be humble; but they apply the
words to Babylon, as though the Prophet had said, "Now cease to subdue
the remaining nations." Thus they take the verb
ãsa
asaph, in the sense of contraction, when some moderation is observed. But I
have already said that this verse cannot refer to Babylon or to the Chaldeans.
As then the Prophet addresses the Jews, and speaks of their effects, or of their
merchandise, or precious things, which were wont to be gathered and laid up; as
though he had said, "Gather thy gathering;" for the word
[nk
cano, means also to collect or to gather: and this is a suitable meaning, it
being taken afterwards for doing business. But as to the subject itself there is
no obscurity; for the Prophet shews that in a short time the whole of Judea
would be laid waste by enemies; and as it was to be exposed to plunder, what is
usual was to be done, that is, to gather whatever was valuable into fortified
cities. In short, the Prophet here declares that war and ruin would come on the
Jews, which would extend through the whole land; for by land he means the
country, as distinguished from fortified
towns.
Then follows the reason,
For thus saith Jehovah, Behold, I
will with a sling cast out the inhabitants of the
land. Land here is to be taken in
another sense, even for the whole country. Wherever then the Jews dwelt, the
Lord, says the Prophet, will draw them forth, yea, east them out as with a
sling. We now then see that the vengeance which the Jews despised is denounced
on them, because they remained securely in their own delusions; and what still
more provoked God's wrath, they regarded all that Jeremiah said of his judgment
as a fable. But he compares their violent exile to slinging, and represents the
Lord as the slinger. We know that when a sling is flung and a stone is cast, the
motion is very violent. Such a casting away is then what God here threatens the
people with, — that he would violently throw them here and there, like
stones when cast by a sling.
And he says
at this
term or time, in order that the Jews
might know that their calamity would be like a sudden storm. For they had often
been subject to the assaults of enemies; but at one time they had delivered
themselves, at another the Chaldeans and Assyrians had been constrained to turn
aside to other quarters; or they had been miraculously delivered by God's aid.
They hoped that it would be the same always; and they thought also that by
protracting the war they could disappoint their enemies, as they had often done;
and further still, they expected aid from various quarters. Hence the Prophet
says, that they would be so taken away, that God would at once cast them all out
of the land, and east them out as it were in one day:
at this time they, will I fling
out the inhabitants of the
land.
Then
he says, And I will straiten
them. Some render the verb transitively,
as it is in Hiphil, "I will cause them to be besieged by their enemies," and
then, "that their enemies may find them." But this seems forced. Others more
correctly give this explanation of the last clause, "that they may find," that
is, as true, what had been so often foretold them. For, as we have said, the
Prophets and their threatenings had been despised, as the Jews had hardened
themselves in their impiety: therefore this interpretation may be allowed. But I
prefer a more general meaning, —
that they may
find, even what they had sought; for
they had in many and various ways provoked the wrath of God: it was therefore
right that they should at last find that which they had by their perverse doings
procured for themselves, according to what is said in
<235710>Isaiah
57:10,
"They shall find the
fruit of their own ways."
The Jews sought nothing less than the calamity
which Jeremiah denounced on them: but they had really long sought it; for it was
right that they should receive the wages due to their wickedness. Then it is,
that they may find, that is, the reward of their own
works.
fB39 It follows —
Jeremiah
10:19
19. Woe is me for my hurt! my
wound is grievous: but I said, Truly this is a grief, and I must bear
it. 19. Hei mihi super contritione mea; dolore plena est percussio mea:
et ego dixi, Certe (vel, utique) haec plaga mea, et feram
eam.
The Prophet here no doubt
speaks in the name of the whole people; for he saw that no one was moved by
threatenings, though very grievous and severe; and this mode of speaking must be
sufficiently known to us, for it is commonly used by all the prophets. They
first, addressed the people; but when they saw that they produced no effect, in
order to shew their indignation, they speak of themselves as in the presence of
God: thus they rebuked the hardness and torpidity of men. So now does Jeremiah
speak, Woe to me for my bruising!
He did not grieve on his own account; but, as I
have said, he represents the grief which the whole people ought to have felt,
which yet they did not feel at all. As then they were so stupid, and proudly
derided God and his threatenings, the Prophet shews to them, as it were in a
mirror, what grievous and bitter lamentation awaited
them.
We must then bear in mind that the Prophet
speaks not here according to the feeling which the people had, for they were so
stupified that they felt nothing; but that he speaks of what they ought to have
felt, as though he had said, — "Were there in them a particle of wisdom,
they would all most surely bewail their approaching calamity, before God begins
to make his judgment to fall on their heads; but no one is moved: I shall
therefore weep alone, but it is on your account." There is yet no doubt but he
intended to try in every way whether God's threatenings would penetrate into
their hearts.
He says that his
smiting was full of
pain; and then adds,
And I said, Surely it is my
stroke, and I will bear it. As I have
already said, he does not relate what the Jews said or thought, but what would
have been the case with them had they the smallest portion of wisdom. Some
connect this with the following verse, as though the Prophet had said that he
thought himself able to bear his grief, but was deceived, as he was at length
constrained to succumb. But this is an incorrect view, and the passage runs
better otherwise. The Prophet here reminds his own people with what feeling they
ought to have regarded the fact, that God was angry with them; for he no doubt
indirectly condemns their sottishness, because God's hand was put forth to
chastise them, and yet they disregarded the hand of him who smote them. He then
relates what they ought to have thought and felt, when God shewed tokens of his
wrath, — that they ought to have acknowledged that it was their own
stroke, and that it was therefore to be borne: for it is the best preparation
for repentance when the sinner acknowledges that he is justly smitten,
and when he willingly receives the yoke. When, therefore, any one proceeds thus
far, his conversion is half effected.
The
Prophet then teaches us here that the only remedy which remained for the Jews
was to be fully convinced that they deserved the punishment which they endured,
and then patiently to submit to God's judgment, according to what a dutiful son
does who suffers himself to be chastised when he offends. The word is used in
another sense in
<197710>Psalm
77:10,
"To die is my
lot."
The Prophet has
ylj,
cheli, here; but there it is
ytwlj
cheluti. That passage is indeed variously explained; but it seenis to be an
expression of despair, when it is said, "To die is my lot;" that is, it is all
over with me. But the Prophet here shews that it was the beginning of
repentance, when the Jews confessed that they deserved their stroke; for no
doubt there is here a comparison made between sin and its punishment, as though
the Prophet had said, "We have thus deserved, and God allots to us the reward
due to our sins." It is one thing, — to give glory to God, by confessing
that he inflicts due punishment; but it is not sufficient unless patience be
added, — I will bear
it; that is, I will submit to God. For
there are many who, when convinced of their sins, do yet complain against their
judge, and also raise a clamor. Hence the Prophet joins together these two
things, — the confession of sin and patience; so that they who experience
the severity of God quietly submit to him as long as He exercises towards them
the office of a judge.
fB40 He afterwards adds —
Jeremiah
10:20
20. My tabernacle is spoiled,
and all my cords are broken: my children are gone forth of me, and they
are not: there is none to stretch forth my tent any more, and to
set up my curtains. 20. Tabernaculum meum vastatum est (vel,
dirutum) et omnes funes mei rupti sunt; filii mei egressi sunt a me
(particula
yn
tantundem valet ac
ynmm,)
et nulli sunt (hoc est, nulli restant amplius:) nemo qui extendat amplius
tabernaculum meum, et erigat (vel, disponat) cortinas
meas.
This metaphor may have been
taken from shepherds, and it seems suitable here; yet the prophets often compare
the Church to a tent. Though indeed it is said elsewhere that the Church is
built on the holy mountains,
(<198701>Psalm
87:1) and great firmness is ascribed to it, yet, as to its external condition,
it may justly be said to be like a tent, for there is no fixed residence for
God's children on earth, for they are often constrained to ehange their place;
and hence Paul speaks of the faithful as unsettled.
(<460411>1
Corinthians 4:11.) But as, in the next verse, mention is made of shepherds, the
Prophet seems here to refer to the tents of shepherds. Though indeed he takes
hereafter the similitude more generally, or in a wider sense, yet there is no
reason why he should not allude to the shepherds of whom he afterwards speaks,
and yet retain the metaphor which so often occurs in all the
prophets.
He then says that his
tent was pulled
down, and that
all his cords were
broken. Some take the tent for the city
of Jerusalem, but this is a strained view, and unsuitable. We have already said
that the Prophet speaks here in the name of the whole people; and it is the same
as though he compared the people to a man dwelling with his family in a tent. He
adds, My children are gone forth
from me. The people then complain that
they were deprived of all their children; nor was this all, but they were
scattered here and there, which was worse than if they had been taken away by
death. He afterwards says, And
there is no one to extend my tent, and to set up my
curtains. Jeremiah shews that the people
would be so bereaved as to have none to bring them any assistance, though in
much want of it.
No one then thought that such a
thing would take place, and Jeremiah was held in contempt, and some raged
against him, and yet He shewed what would be. And that what he said might be
more forcible, and produce a stronger effect, he speaks in their name, like a
poet in a play, who describes a miser, and mentions things suitable to his
character, making use of such words and actions, so that he cannot but see, as
it were in a mirror, his own disposition and conduct. So also the Prophet does
here; for when He saw that the stupid people could not be moved by the simple
truth, he told them what they all ought to have felt in their liearts, and to
have testified by their mouths, — that they were solitary, deserted by all
who belonged to them, and that there was no one to bring them any
help.
fB41 But he pursues, as we have said, the
same metaphor. It follows —
Jeremiah
10:21
21. For the pastors are become
brutish, and have not sought the Lord: therefore they shall not prosper, and all
their flocks shall be scattered. 21. Quia infatuati sunt pastores, et
Jehovam non inquisierunt; propterea non egerunt prospere (alii, non
intellexerunt,) et omnis pascua eorum (hoc est, quicquid in pascuis eorum
erat) fuit destructum.
In the first
place, he assigns a cause for the dreadful devastation of which he had spoken,
and that was, because the shepherds were without thought and understanding. He
still, as we see, goes on with his metaphor. Some confine this to the kings of
Israel; but I do not agree with them: for I include under the name shepherds,
the priests and the prophets as wen as the king and his counsellors. But
Jeremiah did not mean to exempt the people from fault, when He, in an especial
manner, accused the shepherds; but he only mentioned the origin and the primary
cause of evils, — that the kings, the prophets, and the priests were
blind, and thus destroyed the flock of God. We have observed elsewhere the same
mode of speaking; and yet the prophets did not intend to extenuate the vices of
the people, nor to absolve the lower orders. But as it mostly happens that the
lower ranks, and those in humble stations, rely much on the chief men who occupy
places of authority, it was necessary that the prophets should notice this evil:
and we also know how nmch pride and arrogance there is in kings and priests, and
in all those who elljoy any honor or dignity; for they think themselves exempt
from the restraint of laws, and will not be reproved, as though they were sacred
persons. It was, therefore, for this reason, that the Prophet reproved such with
so much vehemence and severity. Hence, he says,
The shepherds are
infatuated.
The
people, indeed, at that time repudiated the prophets, as the case is now under
the Papacy. For even when the truth of God is dearly and perspicuously set
forth, there are many who set up this shield, — that they believe their
bishops, prelates, and kings, and others of a similar kind. When, therefore,
Jeremiah saw that the pure truth of God was subverted by vain splendor, he found
it necessary to expose the disguise, and, so to speak, to pull off the mask. It
was, then, for this reason, that he said that the shepherds were infatuated. If
the prophets were under this necessity, what ought to be done by us at this day,
when we see that all those who unblushingly boast that they are the
representatives of the Church are sheer impostors, and draw miserable
souls into destruction? What else, I pray, ought to be done by us, but what we
learn was done by the prophets? And how foolishly and childishly do the Papal
bishops prattle, when they would have themselves exempted from all reproofs,
because power and government is in their own hands! For they cannot surely
assume to themselves more than what belonged formerly to the Levitical priests;
for God had chosen them, and all the priests under the law might have justly
boasted that they were appointed by divine authority: yet we see that they were
reproved, and were said to be infatuated. The Pope and his bishops have not been
appointed by God, nor have they any evidence of their calling. Though, then,
they arrogate all things to themselves, and seem to do so by divine right, yet
they cannot be deemed superior to the ancient priests: they must, therefore,
become subject to the judgment which God denounces here by the mouth of his
Prophet.
He gives a reason why they were
infatuated, because they sought
not Jehovah. We hence see, on the other
hand, that true wisdom is to seek God. When, therefore, there is no care taken
to seek God, however acute men may be, they must necessarily be altogether
infatuated: and it was for this reason that Jeremiah called them who had not
sought God foolish or fatuitous. This passage teaches us, that the only way of
governing rightly is, when they who rule strive to give glory to God, and regard
him in all their thoughts and actions: but when they act otherwise, they must
necessarily play the feel and become infatuated, however wise they may appear to
be.
Hence he says,
they have not
prospered. The verb
lkç,
shical, means to understand, and also to prosper. I see no reason for
rendering it here, "they have not understood" or acted wisely; for it seems
frigid, nor do I see what sense can be elicited. But the Prophet may be
considered to have justly said, that neither the kings and their counsellors,
nor the priests and the prophets ruled with any success,
because they sought not
God; and that as they had no care for
true religion, they were become
infatuated.
fB42 And what follows confirms this view,
And all that was in their
pastures, etc.; for the Prophet seems
here to add to his general statement a particular thing, and thus to prove that
the government was unhappily conducted, being under the curse of God, because
true religion had been neglected. He then adds this special thing, — that
the pastures had been
deserted, that is, that the flock in the
pastures had been wholly scattered. It follows —
Jeremiah
10:22
22. Behold, the noise of the
bruit is come, and a great commotion out of the north country, to make the
cities of Judah desolate, and a den of dragons. 22. Vox rumoris,
ecce venit, et strepitus (vel, tumultus) magnus (commotio, alii
vertunt) e terra Aquilonis, ad ponendas urbes Jehudah in vastationem,
domicilium draconum.
Jeremiah shews
in this verse that prophetic doctrine was useless to an obstinate people; for
there is a contrast, no doubt, to be understood betweenthe voice of God, which
had constantly resounded in Judea, and the tumultuous clamours of enemies; for
the prophets, one after another, had reproved the people, but without effect.
Now, then, as they were deaf to God's voice, the Prophet declares that new
teachers were now come who would address them in another way, and in an
unusual manner. The
voice then
of rumor is
heard; "ye would not hear me and
other servants of God; but a
voice of rumor comes from the
north: the Chaldeans shall be your
teachers; I send you to their school, since I have spent my labor for many years
in vain, as all those have done who before me diligently sought to lead you to
the right way, whom God employed, and who faithfully endeavored to secure your
safety; but they were no more attended to than I am, and therefore they ceased
to teach you. I now turn you over to the Chaldeans; they shall teach you." This
is the simple meaning.
The
voice of rumor, he says, or literally,
of hearing,
h[wmç,
shimuoe, comes; that is, the voice which shall be heard, for they had closed
their ears to the prophetic warnings;
and a great tumult
or commotion
from the land of the
north. We now then see that the
Chaldeans are set in opposition to the prophets, who had labored in vain among
the Jews; as though Jeremiah had said that the Jews would, willing or unwilling,
be made to attend to this tumultuous noise; and he says that it would be for the
purpose of turning the cities of
Judah to desolation and an habitation of
dragons.
fB43 It follows —
Jeremiah
10:23
23. O Lord, I know that the
way of man is not in himself: it is not in man that walketh to
direct his steps. 23. Novi, Jehova, quod non sit penes hominem via ejus,
non sit penes virum ambulantem, ut dirigat grassum
suum.
The Jews confine this to
Sennacherib, who had, according to his own will, at one time resolved to attack
the Ammonites, at another the Moabites, and to reduce them under his own power;
but had been induced by a sudden impulse to go to Judea. But this is frivolous.
The Prophet, I doubt not, referred to the Jews, who had for a long time been
accustomed to dismiss every fear, as though they were able by their own counsels
to consult in the best way for the public good: for we know, that whenever any
danger was apprehended from the Assyrians, they usually fled for aid to Egypt or
to Chaldea. Thus, then, they provided for themselves, so tlmt they thought that
they took good care of their affairs, while they had recourse to this or
that expedient; and then, when the prophets denounced on them the vengeance of
God, they usually regarded only their then present state, as though God could
not; in one instant vibrate his lightnings from the rising to the setting
sun.
Since then this security produced torpor
and obstinacy, the Prophet in this passage justly exclaims,
I know, Jehovah, that his way is
not in man's power; nor is it in the
power of a person walking to
direct his
steps.
fB44
We now perceive what the Prophet had
in view; and this is ever to be remembered — that if we desire to read
what has been written with profit, we must consider the meaning intended by the
Holy Spirit, and then the purpose for which he has spoken. When we understand
these things, then it is easy to make the application to other things: but he
who does not weigh the end in view, ever wanders here and there, and though he
may say many things, he yet does not reach the chief
point.
fB45 But we must observe that the Prophet, as
he had done before, spoke as though he had God alone as his witness, for he saw
that his own people were so hardened, that he addressed his words to them in
vain: he therefore turned to God, which was a proof that he despaired as to the
disposition of the people, as though he had said, "I shall have nothing
to do with this perverse people any more; for I have already found out by my
experience that their perverseness is untameable. I am now therefore
constrained, O Lord, to address thee as though I were alone in the world." This
is the reason why he spoke to God himself. We shall defer the rest fill
to-morrow.
PRAYER
Grant, Almighty God, that as we are in
like manner at this day so torpid, that we are not moved by thy threatenings,
nor do the kind and friendly warnings, by which thou invitest us to thyself,
prevail with us, — O grant that we may at length learn to attend to the
truth, in whatever form thou settest it before us, and that we may be teachable
and obedient, when thou only invitest us, and that if we become hardened, we may
be also touched by thy threatenings, and not tempt thy patience, but suffer
ourselves to be brought under thy yoke, and so submit to thee, that thou mayest
through our whole life rule over us, and shew to us thy paternal love, so that,
after having faithfully served thee in this world, we may come at length into
that blessed rest which is prepared for us in heaven by Christ our Lord. —
Amen.
Lecture
Forty-Third
We stated yesterday why the Prophet exclaimed, that
man's way is not in his own power: for as the sentence is brought in abruptly,
it is made to signify different things. But I have briefly shewed that the
Prophet condemns the security of his own people, because they thought that they
were beyond the reach of danger, as they hoped for aid from neighboring nations
in league with them, or because they supposed that they had sufficient help and
protection in their own resources. Hence the Prophet derides this foolish
confidence, and says, that his
way is not in the power of man, and that
it is not in the power of man
while walking to direct his
steps.
It
must be farther noticed, that he treats not here of counsels, but that though
men wisely guided their affairs, the Prophet denies that the issue is in their
own hands or at their own will: and hence he expressly speaks of a
man
walking. He concedes that men walk, but
yet he intimates that they cannot move a foot, except they receive strength from
God. We now then perceive what the Prophet had in
view.
We may hence gather a general truth
— that men greatly deceive themselves, when they think that fortune or the
issue of events is in their own hands: for though they may consult most wisely,
yet things will turn out unsuccessfully, unless God blesses their counsels. And
this is what we ought carefully to notice, because we see how presumptuously men
promise themselves this and that; and this presumption can hardly be arrested
while men arrogate to themselves what belongs peculiarly to God alone. There are
many warnings given in Scripture in order to check this rashness; but almost all
proceed in their own course, and cannot, be induced to allow themselves to be
ruled by God. James condemns this
madness
fB46 when he says, that men resolve what they
would for a long time do: the merchant determines on a long voyage, not only for
three or four months, but for many years; another undertakes war; another
ventures to take this or that business in hand; in short, there is no end to
such instances. The Holy Spirit has by this one passage checked the boldness of
those who claim for themselves more than they ought: but the greater part, as I
have already said, think that the event is in their own power. On this account
Solomon says,
fB47 that man deliberates, but that it is God
who governs the tongue. He had said in the former clause, that it is man who
sets in order his ways; but he said this ironically, as it is what most believe;
fortwhen they undertake anything, they are not so solicitous about the event,
but they always promise to themselves more than what they have a right to do.
Men, he says, set in order or arrange their ways, but God governs the tongue;
that is, they cannot speak a word unless the Lord lets loose the bridle of their
tongues; and yet we know that many things are vainly said by men, for they are
never accomplished. Since then the voice itself is not in the power of man, but
depends on the will of God, what ought we to think of the
issue?
We now then see the truth which may be
learnt from this passage, — that men deceive themselves when they dare to
undertake this or that business, and promise themselves a happy issue. But we
must farther observe, that not only events are at the disposal of God, but
counsels also; for God directs the hearts and minds of men as it seemeth him
good. But all things are not said in every passage. The Prophet does not here
avowedly speak of what men can do, but grants this to them — that they
consult, that they decide; yet he teaches us that the execution is not in their
own power.
Some foolishly elicit from this
passage, that something belongs to man, that he possesses some power of
free-will. There seems indeed to be here something plausible at the first view.
Jeremiah says, that his way is not in man's power, and that it is not in the
power of him who walks to direct his steps; he then, it is said, has left
something to manm he walks; it hence follows that free — will is not
reduced to nothing, but that a defect is proved, for man of himself has no
sufficient power unless he is helped from above. These are only puerile trifles;
for, as we have said, the Prophet does not shew here what are the powers of
free-will, and what power man has to deliberate, but he takes this as granted;
yet the children of this world, though they seem to themselves to be very acute
in all things, and take their own counsels, and rely on their own resources, are
yet deceived, because God can in one moment dissipate all their hopes, as the
events of things are wholly in his power. It is therefore by way of concession
that he says that man walks, according to what Paul says in
<450916>Romans
9:16, though in that passage he ascends higher; yet in saying, that it is not of
him who wills nor of him who runs, he seems to concede to men the power of
willing and running. But there is to be understood here a species of irony; for
we know that men can never be stripped of that vain and deceptive conceit which
fills them, while they think that they can obtain righteousness by their own
strength. They dare not, indeed, actually to boast that they are the authors of
their own salvation, and that righteousness is within their own power, but they
wish to be associates with God. Though they admit him as a partner, they yet
wish to divide with him. This is the folly which Paul ridicules; and he says,
that it is not of him who wills, or of him who runs, but of God only who shews
mercy; that is, that man's salvation is alone from the mercy of God, and
that it is not from the toil and running of
man.
When the Pelagians sought by this cavil to
evade the sentence of Paul, "It is not of him who wills and runs,"
deducing hence, that man has some liberty to will and to run, Augustine said
wisely, "If it be so, then, on the other hand, we may infer, that it is
not of God who shews mercy, but of him who wills and
runs."
fB48 How so? If men co-operate in half with
God, and if there is a concurrence of human power with the grace and aid of the
Holy Spirit, and if this sentence, "It is not of him who wills, or of him who
runs," is true according to the sense given to it, so we may also say, that it
is not only of God who shews mercy, but also of him who wills and runs. Why?
Because the mercy of God is not sufficient if it is to be aided by man's power.
But this is extremely absurd, and there is no one who does not abhor the
thought, that man's salvation is not from God's mercy, but from their willing
and running. It then follows, that all human power, and all lab ours, are wholly
excluded by these words of Paul.
Now, the
Prophet does not speak of eternal salvation, but only of the actions of the
present life. As then the Israelites thought that they had sufficient protection
in their own wisdom, in their own power, in their own nmnbers, and also in their
confederacies with other nations, the Prophet says, that they were deceived, for
they arrogated to themselves the ruling power, which belongs to God alone; for
what men commonly call fortune is nothing else but God's providence. Since then
God by his hidden counsel governs the affairs of men, it follows that all
events, prosperous or adverse, are at his will. Whatever, then, men may consult,
determine, and attempt, they yet can execute nothing, for God gives such an
issue as he pleases.
We now see what the Prophet
speaks of, and also see that he touches not on the powers of free-will; for he
does not refer here to man's will, but only shews that after men have arranged
their affairs in the best manner, all their counsels, strivings, and toils come
to nothing, and that God disappoints their confidence, because they dare
rashly to promise to themselves more than what is right. It now follows —
Jeremiah
10:24
24. O Lord, correct me, but
with judgment; not in thine anger, lest thou bring me to nothing. 24.
Castiga me, Jehova, tantummodo in judicio, non in ira tua, ne imminuas
me.
The Prophet again indirectly
reproves and condemns the stupor of the people, because he saw that all his
threatenings were despised. They had indeed been often punished, and they
thought that they had escaped; and though an extreme calamity was approaching,
they yet supposed that God was far from them; and thus they cherished their own
delusions. Hence the Prophet alone personates the whole people, and undertakes a
common and public lamentation.
Chastise me,
Jehovah, he says, but
in
judgment. The Prophet doubtless is not
here solicitous about his own safety only, nor does he plead his own private
cause, but he supplicates for the whole
people.
But why does he speak of himself alone?
Because he personated, as I have already said, the whole community, and thus
reproved them for their insensibility, because they were not more attentive to
the approaching judgment of God. In short, the Prophet here teaches them how
they must all have felt, were they not wholly blinded and, as it were, given up
to a reprobate mind;. and thus he shews, that the only thing that remained for
them was suppliantly to ask pardon from God, and that they were not wholly to
refuse all chastisement, but to supplicate forgiveness only in part, even that
God would not exercise such severity as altogether to consume them. In this way
he shews how atrocious were the sins of the people; for they were not simply and
unreservedly to ask God to pardon them, but only to moderate his vengeance. When
any one sins lightly, he may flee to God's mercy, and say, "Lord, forgive
me!" but they who have accumulated evils on evils, and after having been often
warned have not repented, as though they purposely sought to arm God against
themselves and to their own ruin, — can such seek entire exemption from
all punishment? This would not be meet nor
reasonable.
The Prophet then shews here briefly,
that the Jews had so far advanced in wickedness that God would not wholly
forgive them, and that they were not to seek pardon without any chastisement,
but only to ask of God, as I have said, to moderate his severity. David did the
same thing, though he pleaded his own cause only, and not that of the people. He
deprecated God's wrath and indignation; he sought not to be so forgiven as to
feel no chastisement; but as he dreaded God's wrath he wished it to be in a
measure averted. And hence, in another place, he thanks God that he had been
lightly smitten by his hand,
"Chastising, the Lord has
chastised me,
but doomed me not to
death."
(<19B818>Psalm
118:18)
But this ought to be especially observed as to the
words of Jeremiah, — that the people ought not to have asked pardon unless
they submitted to God's chastisement, for they had most grievously and
perversely sinned.
We may hence also gather a
general truth: the real character and nature of repentance is, to submit to
God's judgment and to suffer with a resigned mind his chastisement, provided it
be paternal. For when God deals with us according to strict justice, all hope of
salvation is extinguished, so that it cannot be that we shall from the heart
repent. Let us then know that this is necessary in repentance — that he
who has offended God should present himself willingly, and of his own accord,
before his tribunal and bear his chastisement. For they who are so delicate and
tender, that they cannot endure any of his scourges, seem to be still refractory
and rebellious. Wherever, then, there is the true feeling of penitence,
there is this submission connected with it, — that God should chastise
him who has offended. But a moderation is needed, according to the
promise,
"I will chastise
them, but with the hand of man; for my mercy will I not take away from them."
(<100714>2
Samuel
7:14;
<198933>Psalm
89:33, 35)
This was God's promise to Solomon; but we know that
it belongs to all the members of Christ. Though then God indiscriminately
punishes the sins of the whole world, there is yet a great difference between
the elect and the reprobate, for God grants this privilege to his elect, —
that he chastises them paternally as his children, while he deals with the
reprobate as a severe judge, so that all the punishments which they endure are
fatal, as they cannot see anything but God's wrath in their judgments. The
elect also have ever a reason for consolation, for they know God to be
their Father; and though they may at first shun his wrath, and being smitten
with terror, seek some hiding places, yet having afterwards a taste of his
kindness and mercy they take courage; and thus their punishments, though much
more grievous than those endured by the reprobate, are yet not fatal to them,
for God turns them to remedies. We now then see what is the use and benefit of
what the Prophet teaches, when he says,
Chastise me, Jehovah, but only in
judgment.
Judgment
is to be taken here for moderation. The word
fpçm
meshepheth, has indeed various meanings: but it is to be regarded here as
signifying a measured portion; not that God ever exceeds due limits in
inflicting punishment, but because men faint when he exercises rigor, as then
there appears to them no hope of pardon. When God therefore executes only the
office of a Judge, men must necessarily faint altogether: so Jeremiah means,
that there would be no measured dealing, that is, that God's judgment would not
be endurable, except he dealt mercifully with
him.
fB49 There is also set in opposition to this
another clause, not in
fury, or, not in wrath. Here then the
want of moderation or excess is not opposed to a measured proportion, but the
wrath of God. We also know that no passions belong to God; but, when God's wrath
or rigour appears, men must necessarily not only be terrified, but be also
reduced to nothing: and yet in many places we read that` God is angry with his
elect and the whole Church: but, this is to be referred to the outward
appearance; for it is certain that the punishments with which God visits his own
children are evidences of his paternal love, as in this way he promotes their
salvation. Hence the Apostle says, that they are bastards whom God does
not favor with any correction.
(<581208>Hebrews
12:8.) But yet as to the outward appearance, the punishments which God inflicts
on his elect differ nothing from those by which he manifests his wrath, and
which he executes on the reprobate. Therefore it is by a sort of impropriety in
language that punishments are always said to be evidences and signs of God's
wrath, and that God is said to be angry with his Church. But the Prophet speaks
here strictly correct when he sets God's wrath in opposition to his judgment,
that. is, to that moderation which he exercises towards his elect, when he
withholds his hand, which would otherwise overwhelm them in an
instant.
Hence he subjoins,
Lest thou shouldest diminish
them. By diminishing he means
destruction: as in many other places. It could not be otherwise but that God
should diminish us, were he only to touch us with the end of his finger, as we
know how dreadful is his power: nor is there any need for him to thunder from
heaven, but were he only to shew an angry countenance, it would be all over with
us. But the Prophet takes diminution here for demolition. We hence see that he
so subjects himself and the whole people to God's chastisement as yet to seek
some moderation; for otherwise God's rigor would have consumed them all, from
the least to the greatest, according to what is also said by
Isaiah,
"I have tried
thee, but not as gold and silver, for thou wouldest have been consumed."
(<234810>Isaiah
48:10)
God then so deals with miserable sinners, that he
regards what they can bear, and not what they deserve. This is simply what the
Prophet means.
fB50
But we may hence learn, that there is
no one who can bear the strict rigour of God; and that therefore our only asylum
is his mercy; not that he may pardon us altogether: for it is good for us to be
chastised by his hand; but that he may chastise us only according to his
paternal kindness. It follows
—
Jeremiah
10:25
25. Pour out thy fury upon the
heathen that know thee not, and upon the families that call not on thy name: for
they have eaten up Jacob, and devoured him, and consumed him, and have made his
habitation desolate. 25. Effunde iram tuam super gentes, quae te non
noverunt, et super cognationes (vel, familias) quae nomen tuum non
invocaverunt; quia comederunt Jacob, comederunt inquam ipsum, et consumpserunt
eum, et tabernacula ejus
vastarunt.
The Prophet confirms his
prayer by this reason — that God had sufficient ground for executing his
vengeance on the wicked and ungodly heathens who were alienated from him; and
there is no doubt but that he had respect to the promise to which we have
referred; for the Prophet knew that what had been said once to David was
promised to the whole Church throughout all ages. Hence He reminds God, as it
were, of the difference which he had made between domestics and foreigners; as
though he had said, "O Lord, though it is right and also useful for our
salvation to be chastised by thy hand, yet thou dost not indiscriminately visit
with vengeance the sins of men; for thou hast promised paternally to chastise
thy children: but as to aliens, thou art their judge, so that they may be wholly
destroyed. Now then, O Lord, shew that this has not been said in vain; and as
thou hast been pleased to adopt us as thy peculiar people, forgive us according
to thy paternal kindness." Hence we see that the Prophet did not inconsiderately
pour forth his prayer into the air, but had a regard to God's promise, and
referred to that difference which God himself was pleased to make between his
Church and unbelievers.
He then says,
Pour forth thy wrath on the
nations who know not thee: and he
exaggerates what he says by adding, that Jacob had been devoured
by these heathen nations as by wild beasts; as though he had said, "We
have indeed sinned, O Lord; but (lost thou shew thyself to be the Judge of
the world for our destruction, and yet sparest the Egyptians, the Assyrians, and
the Chaldeans, who have so cruelly distressed us, yea, who have not only torn
us, but have also wholly devoured us? (For he uses the word devour twice; and
then he adds, They have consumed
him; and lastly,
His tents have they laid
waste.) Since then they have so
atrociously raged against thy people, are they to go unpunished, when thou
castest us down, who are thine? Even had we given thee ever so great a cause for
punishing us, still thine adoption should avail us; and thou mightest in the
meantime execute thy judgment on the heathen
nations."
There is no doubt but that the
Prophet, or whoever he was who composed the seventy-ninth Psalm, borrowed the
words used here, for it is there said,
"Pour forth thy
wrath on the nations who know not thee, and on the kingdoms which have not
called on thy name; for they have consumed Jacob and his inheritance."
(<197906>Psalm
79:6, 7)
It may be that Jeremiah himself wrote that Psalm,
after having been driven into Egypt, when that city had been destroyed. It was,
however, suitable to the time when dreadful scattering had happened; for the
Psalm seems to have been composed for the benefit of the miserable, and as it
were of the lost Church. It is yet more probable that it was written under the
tyranny of Antiochus, or at the time when the cruelty of God's enemies raged
against his people. However this may be, the author of that Psalm wished to
repeat what is contained here.
It may now be
asked, Whether it is right to pray for evils on the ungodly and wicked, while we
are doubtful and uncertain as to their final doom. For as God has not made it
known how he purposes to deal at last with them, the rule of charity ought on
the contrary to turn us another way, — that we are to hope for their
salvation and to pray God to forgive them: but the Prophet; consigns them only
to destruction; and he speaks not according to his own private feeling, but
dictates a prayer which all the faithful were to use. To this I answer, —
that we are not to denounce a sentence on this or that man individually, and
that our prejudging would be presumptuous, were we to consign individuals to
eternal death and to pray for evil on them: but we may use this form of prayer
generally with regard to the obstinate enemies of God, so as still to refer to
him the certainty of the issue; and yet we are not to mix in one mass all those
whom we know to be now ungodly, for this, as I have said, would be presumptuous
It would then be more becoming in us to pray for the good of all and to wish
their salvation, and, as far as we can, to promote it. Yet when we thus
entertain love towards every individual, we may still so pray in general, that
God would lay prostrate, consume, scatter, and reduce to nothing his enemies.
There is then no doubt but that the Prophet here turns his own thoughts to God's
judgment, as though He had said, "Lord, it was thy work to make a distinction
between domestics and aliens; it has pleased thee to adopt this people; what now
remains, but that thou shouldest deal mercifully with them, inasmuch as thou
sustainest towards them the character of a Father? As to the heathen nations, as
they are aliens to thee and belong not to thy flock, destruction awaits them;
let them therefore perish."
Now the Prophet in
thus speaking of heathen nations, does not anticipate God's judgment so as to
restrain him from doing what he pleased: but he only mentions, as I have already
said, what he derived from God's word, — that some are elected, and that
others are reprobates. He infers God's election from his vocation or his
covenant; and, on the other hand, he regards all those reprobate on whom God has
not been pleased to bestow the privilege of his paternal
favor.
The question then is now solved: and
hence it appears how it is lawful for us to pray for the destruction of the
reprobate, and of those who despise God, — that our prayers ought not to
anticipate God's judgment, — and that we are not to determine as to
individuals, but only remember this distinction — that God acts as a
Father towards his elect, and as a judge towards the
reprobate.
Pour forth
then
thy
wrath: as he had subjected himself and
the whole people to God's chastisements, so he says,
Pour forth thy
wrath; that is, deal with them with
strict justice; but yet moderate thy wrath towards us, lest like the deluge it
should swallow us up; for the word "pour forth" conveys this meaning. By
saying, on the nations which know
not thee, which have not called on thy name,
he uses words which ought to be carefully noticed; for we are by them taught
that the beginning of religion is the knowledge of God. He then mentions the
fruit or the effect, which is invocation or prayer. These two things are
connected together: but we must bear in mind the order also; for God cannot be
invoked, except the knowledge of him previously shines on us. Indeed all
everywhere call on God; even the unbelieving commonly cry on him when urged by
danger; but they do not rightly address their prayers to him, nor offer them as
legitimate sacrifices. How so? How can they call on him," says Paul,
"in whom they have not believed?" Hence it is necessary, as I have said,
that God himself should shew us the way before we can rightly pray: and
therefore where there is no knowledge of God, there can be no way of praying to
him. But when God has once given us light, then there is a way of access open to
us. Invocation then is ever the fruit of faith, as it is an evidence of
religion; for all who call not on God, and that seriously, prove that they have
never known anything of religion. If then we desire to pray aright, we must
first learn what is God's will towards us: we must also know that we then only
advance as we ought in the attainment of salvation, when we flee to God and
exercise ourselves in prayer.
He lastly adds,
For they have consumed Jacob,
they have consumed him, they have consumed
him,
fB51
and his tents have they laid
waste. Two things are to be observed
here: we see how sad and miserable was the state of the Church; for he says not
that the Israelites had suffered many wrongs, or had been treated violently and
reproachfully, but that they had been devoured by the nations, and he
repeats this twice; and then he adds, that they had been consumed, and that
their tents had been laid waste. Since then we see how cruelly afflicted
were God's children formerly, let us not wonder if the Church at this day be
exposed to the most grievous calamities, and let us not be frightened as though
it was something new and unusual; but as the same thing happened formerly to our
fathers, let us bear such trials with a submissive mind. The other thing to be
observed is, — that as the Prophet was not here led to pray by the impulse
of his flesh, but by the guidance of the Spirit, we may hence with certainty
conclude, that though the enemies of the Church triumph at this day, and think
that they have everything in their own power, while they cruelly treat the
innocent, they shall at length be punished; for the Spirit who guided the tongue
of the Prophet intended this form of prayer to be unto us like a promise, so
that we may feel assured that the more atrociously the ungodly rage against
God's children, the heavier punishment is nigh them as the wages of their
cruelty. They indeed devour, at this day, like wild beasts; but God will sooner
or later put forth his hand, and shew how precious to him is the blood of his
people.
PRAYER
Grant, Almighty God, that since we are
so torpid in our sins, except thou rousest us, that we profit not by the severe
warnings by which thou didst formerly stimulate thine ancient people, and since
we have also been already warned by many signs of thy wrath to seek repentance
with increasing assiduity, — O grant that we may earnestly persevere in
this course, and so submit to thee, that with patient and calm minds we may bear
thy corrections: and may we in the meantime be fully assured that thou wilt ever
be our Father, and never hesitate, even in death itself, to flee to thy mercy,
until thou pourest forth thy wrath on the ungodly and the profane despisers of
thy name, and shewest such compassion towards us, that we may know that thou
hast not in vain promised that thy chastisements would ever be kind and
paternal, in visiting the sins of those who hope in thee, through Christ our
Lord. — Amen.
Lecture
Forty-Fourth
CHAPTER
11
Jeremiah
11:1-5
1. The word that came to
Jeremiah from the Lord, saying, 1. Sermo qui directus fuit ad Jeremiah a
Jehova, dicendo,
2. Hear ye the
words of this covenant, and speak unto the men of Judah, and to the inhabitants
of Jerusalem; 2. Audite verba (sermones) foe-deris hujus, et dicite viro
Jehudah (viris Jehudah, enallage est numeri) et habitatoribus
Jerusalem;
3. And say thou unto
them, Thus saith the Lord God of Israel, Cursed be the man that obeyeth
not the words of this covenant, 3. Et dices ad cos, Sic dicit Jehova,
Deus Israel, Maledictus vir qui non audierit verba foederis
hujus;
4. Which I commanded your
fathers in the day that I brought them forth out of the land of Egypt,
from the iron furnace, saying, Obey my voice, and do them, according to all
which I command you: so shall ye be my people, and I will be your God; 4.
Quae (vel, quod foedus) mandavi patribus vestris die quo eduxi eos e
terra Egypti, e fornace ferrea, dicendo, Audite vocem meam, et facite ea quae
(hoc est, quaecunque) praecipio (relativum sine antecedente;
seeundum omnia quae praecepi vobis) et eritis mihi in populum, et ego ero
vobis in Deum; (cohoerent hoecomnia inter se, ideo non
disjungo)
5. That I may
perform the oath which I have sworn unto your fathers, to give them a land
flowing with milk and honey, as it is this day. Then answered I, and
said, So be it, O Lord. 5. Ut statuam (vel, stabiliam; alii
vertunt, suscitem, sed improprie) jusjurandum quodjuravipatribus
vestris ad dandum illis terrain afltuentem lacte et roelie, secundum diem hanc:
et respondi et dixi, Amen,
Jehova.
Here the Prophet teaches us,
that the Jews, though they continued to profess God's holy name, were yet wholly
perfidious, and had departed altogether from the law. The import of this
discourse is, that the Jews gloried in the name of God, and yet were violaters
of his covenant, for they had broken their faith pledged to God, and wholly cast
aside the doctrine of the law. The Jews, no doubt, were often greatly
exasperated against Jeremiah, as though he was pleading his own cause: it was
therefore necessary to set before them their departure from the law, so that
they might feel assured that their contention was not with Jeremiah but
with Moses, and with God himself, the author of the law. They were doubtless
exasperated with his doctrine; but Jeremiah could not spare them when he saw
that they were so perverse.
We may understand
this better by an example: Though the Papists at this day openly repudiate
everything adduced from the law, and the prophets, and the gospel, yet they
dissemble on this point, and even affirm that they receive whatever proceeds
from God. As they then shuffle and do so shamelessly, he who seeks to restore
the pure worship of God and true religion, may deal with them in the same
manner. As for instance, when any one of God's servants meets the Papists, he
may thus address them: — "Let not the dispute be now between us
individually, but hear what God commanded formerly by Moses, and what he has
more fully confirmed by his prophets, and at last by his only — begotten
Son and his apostles; so that it is not right to do anything any longer against
his word: now then attend to the law and the
prophets."
We now understand what was God's
design in bidding his servant Jeremiah to speak these words. For, except we duly
consider the unfaithfulness of that people, we shall feel surprised that the
word covenant is so often mentioned, and it will appear unmeaning to us. But the
Prophet, as I have said, when he saw that the Jews by their cavils made
evasions, could not deal with them in any other way than by shewing that, they
had violated God's covenant and had thus become apostates, having wholly
departed from the law. And he says that this was commanded them by God: nor is
there doubt but that God not only suggested this to his servant, but dictated
also to him the way and manner of
speaking.
Rightly then does Jeremiah begin by
saying, that this word was given
to him. By using the plural number in the
second verse, he no doubt shews that he had a few assistants remaining, whom God
addressed in connection with him, that they might unite together in delivering
his message. For though there were very few good men, yet Jeremiah was not
wholly deprived of colleagues, who assented to and confirmed his doctrine.
Baruch was one of them, and there were a few like him. These, then, God
addresses in the second verse, when he says,
Hear ye the words of this
coveant, and say ye
fC1
to the men of Judah and to
the citizens of Jerusalem. Jeremiah
indeed knew, and also those who were with him, that they brought forward nothing
but what was in the law: but however conscious they were of their own sincerity,
and could testify before God and his angels that they drew nothing from puddles
but from a pure fountain, yet God intended to strengthen them against the
contumacy of the people; for they had this objection ready at hand, "Ye
indeed boast that whatever it pleases you to bring forward, is the word of
God; but this we deny." Since then the prophets had to undergo such a contest,
it seemed good to God to strengthen their hands, that they might first be
themselves assured, and then become fit and bold witnesses of his truth to
others, having good authority, as it was derived from the law itself, and not
from the devices of men.
And we see to whom God
intended this to be proclaimed, even
to the men of Judah and to the
citizens of Jerusalem. The ten tribes,
as it has elsewhere appeared, were now driven into exile; and here was the
flower, as it were, of the chosen people; and having survived so many
calamities, they thought that they had been preserved by Divine power, because
religion and God's worship prevailed among them. Thus they were inebriated with
false notions and self — flatteries. Hence the Prophet, and those who were
with him, are expressly bidden to declare, what we shall hereafter notice, to
the citizens of Jerusalem and to the inhabitants of the land who remained, and
thought that they were the chosen of God and would continue safe, even if all
others were to perish.
The Prophet afterwards
shews more clearly that the command was especially given to him, for he uses the
singular number, Thou shalt say
to them. Nor is it inconsistent that at
first he joined others with himself; for God might have united the suffrages of
the few who wished the restoration of pure religion among the people, while yet
Jeremiah, who was superior to the rest, sustained the chief part. There is no
doubt but that others were anxious by their consent to confirm his doctrine: but
there was no emulation among them; and though he excelled them, he yet winingly
admitted into a connection with himself all those whom he found to be united
with him in so good and holy a cause. God then, in the last verse, spoke of them
in common, for he wished all his servants to add their testimony to that of his
Prophet; but now he addresses the Prophet alone, for his authority was
greater.
It
follows, Thus saith Jehovah, the
God of Israel, cursed the man who does not hearken to the words of this
covenant. As often as the word covenant
is mentioned, Jeremiah no doubt cuts off every pretext for all those evasions to
which the Jews, according to what we have said, had recourse: for they never
winingly allowed that they took away anytiling from the law, though they yet
despised Jeremiah, who was its true and faithful interpreter, who had blended
with it nothing of his own, but only applied what had been taught by Moses to
the condition of the people at that time. There is then to be understood an
implied contrast between the word covenant and the doctrine of Jeremiah; not
that there was any difference or contrariety, or that Jeremiah had anything
apart from the law, but that he formed his discourse so as to suit the condition
of the people. And there is a kind of concession, as though he had said, "I do
not now demand to be heard by you, but hear only the law itself: I have hitherto
brought forward nothing but what God has commanded; and I have taught nothing at
variance with Moses; there has been nothing additional in my doctrine: but as I
cannot convince you of this, I now give over speaking to you; Moses himself
speaks, hear him."
By adding the pronoun
demonstrative, "Hear ye the words of this covenant," it is the
same as though he had openly shewed them as by his finger, so that there was no
room for any doubt.
fC2 He then upbraided them by pointing out
the covenant, as though he had said, "What avails you to feign and to
pretend that what we say is ambiguous, and to hold it as uncertain whether we
are or not the servants of God? whether we speak by his Spirit? whether he
himself has sent us? The thing is clear; this is the covenant." We
now perceive the force of this pronoun.
But in
referring to the curse, his purpose, no doubt, was to bend the
stubbornness of the people. Had the Jews been teachable and submissive, God
would have used a milder strain, and allured them by words of kindness and love:
but as he had to do with perverse minds, he was under the necessity of
addressing them in this manner, in order to strike them with terror, and to
render them more attentive, and also to make them to hear with more reverence,
as they usually treated with contempt what he had spoken before. We hence see
why he began with mentioning a curse. God followed in the law another order; for
he first introduced the rule of life, and added also promises to render the
people wining to obey; and then he subjoined the curses. But Jeremiah here
begins by saying, Cursed
are all those who
hear not the words of this
covenant. Why was this done? Even
because he had already found out the hardness and the obstinate wickedness
of the people. He then does not propound a simple doctrine, but before all
things he sets before them the curse of God; as though he had said, "It is very
strange that you have not hitherto been moved, since God's curse has been so
often denounced on you: as then ye are so stupid, before I begin to speak of
God's commands, his curse shall be mentioned to awaken your
torpidity."
But we learn from the Prophet's
words that he alluded to the form prescribed in the law: for after Moses
rehearsed all the precepts, he added, "Cursed is every one who turns
aside to foreign gods;" and he commanded the people to respond, Amen;
and, "Cursed is every one who curses father and mother," and he bade them
to respond, Amen; and after having narrated all the precepts, he added,
"Cursed is every one who fulfils not all the words of this law," and the
people responded, Amen.
(<052715>Deuteronomy
27:15, 16, 26) The same form does Jeremiah now adopt when he
says,
"Declare then to the
people, that they are all accursed who obey not my precepts;"
and then the Prophet adds,
I answered and said, Amen, O
Jehovah. But it must be observed, that
the Prophet here personates as before the whole people; as though he had said,
"I subscribe to God's judgment, even though ye should be all gainsayers, as ye
really are. Though then ye think that ye can escape from God's hand, as though
it were easy to elude the curse which is pronounced in his law, yet I subscribe
with my own name, and answer before God,
Amen, O
Jehovah.
But
we must notice also the other words,
Cursed,
he says, is every one who
hears not the words of this covenant. To
hear, in this place, and in many other places, is to be taken for obeying. He
then speaks of the words or of the covenant itself; for the expression may be
taken in either sense, as God had made a covenant with the Jews and at the same
time expressed words. I am inclined to consider the covenant itself as intended.
God then says that he had made a
covenant with them. There is yet a fuller
explanation, The words which I
commanded your fathers, he says,
in the day when I brought them up
from the land of Egypt, God shews here
by a circumstance as to the time how inexcusable the Jews were; for he says that
he gave the law to their fathers at the very time when they were extricated from
death; as they were drawn out of the grave, as it were, when God made them a
passage through the Red Sea. That redemption ought to have made such a deep
impression as to convince them wholly to devote themselves to God; yea,, the
memory of such a benefit ought to have been deeply fixed in their
hearts.
We hence see how aggravated here is the
sin of ingratitude; for the law was given to the Israelites when they had before
their eyes the many deaths to which they had been exposed, and from which the
Lord had miraculously delivered them. For the same reason also he mentions their
miserable state as an iron
furnace, according to what we find in
the third chapter of Exodus and in many other places, he then compares their
Egyptian bondage to a furnace; for the Jews were then like wood and straw in a
burning furnace; and he calls the furnace iron, as it could melt and
reduce to nothing things harder than wood, evcn gold or silver or any other
metal. In short, the deplorable state of the people is here set forth; and the
Prophet, by the comparison, magnifies the favor shewn to them — that God,
beyond all hope, had delivered them from death. Since then the authority of the
law was sanctioned by so great a benefit, it became evident how much was the
impiety of the people, and how unbecoming and wicked their ingratitude; for they
did not winingly suffer God's yoke to be laid on
them.
He says that God
commanded these
things. This expression, as I have said,
is to be applied to the words of the law, and not to the covenant. But the
Prophet speaks indiscriminately, now of the covenant, then of the things it
embraces, that is, of all the precepts it includes. In other words, he expresses
how inexcusable was the sin of the people; for God, in substance, required of
them no other thing but to hear his voice: and what can be more just than that
they who have been redeemed should obey the voice of their deliverer? and what
could have been more detestable and monstrous than for the Israelites to refuse
what God had a right to demand? We now then perceive the design of the Prophet
in saying, that God commanded
this only to his redeemed people, even
to hear his
voice, and to do what he
commanded.
fC3
He further adds a promise, which ought
to have softened their stony hearts, Ye
shall
be, he says,
to me a people, and I will be to
you a God. God might have positively
required of the Jews what is implanted in all by nature; for they who have never
been taught acknowledge that God ought to be worshipped; and the right way of
worshipping him is when we obey his precepts. God then might have thus commanded
them according to his supreme aufilority. The commands of kings, as it is said,
are brief, for they are no soothing expressions, nor do they reason, nor employ
any persuasive language. How much greater is the authority of God, who can
intimate by a nod what he pleases and what he demands? But as though he
descended from his high station, he seeks by promises to attach people to
himself, so that they may winingly obey him. Thus God recommends his law by
manifesting his favor, and does not merely assert his own authority. Since
then God thus kindly addresses his people, and promises so great a reward to
obedience, how base and abominable is the contumacy of men when they repudiate
his law. Hence the Prophet shews here more clearly why he began by saying,
Cursed is every one who obeys
not, etc.: for kindness had profited
nothing; friendly and tender words, the paternal invitation of God, produced no
effect; as though he had said, "God could not, doubtless, have treated you more
gently and kindly than by reminding you in a paternal manner of your duty, and
by adding promises sufficient to soften even the hardest hearts; but as this has
been done without effect, what now remains for God to do but to thunder and
announce only his curses?"
We now understand
what the Prophet had in view. But it may be here objected, — that all this
was useless and without any benefit, for the Jews could not have undertaken the
yoke of the law, until it was inscribed on their hearts. To this I answer, that
of this very thing they were here at the same time reminded: for though the
teaching of the letter could do nothing but condemn the people, and hence it is
said by Paul to be what brings death,
(<470306>2
Corinthians 3:6) yet the faithful knew that the Spirit of regeneration would not
be denied them, if they sought it of God. Then, in the first place, it was their
fault that the law was not inscribed on their hearts; and, in the second place,
a free promise of forgiveness was added; for why were those sacrifices and
expiations under the law, and so many ceremonies, which had respect
to their reconciliation to God, but in order that the people might feel
assured that God would be propitious and appeasable to them, though they could
not satisfy the law? This teaching then was not useless as to the faithful; for
God, when he required from the Israelites what they ought to have done, was at
the time ready to inscribe the law on their hearts, and also to forgive their
sins. But when through obstinate wickedness they rejected the whole law, the
Prophet justly declares here that the curse of God was on them; because
they basely rejected God's promises, by which he testified his paternal
kindness towards them.
He adds,
That I may establish the oath
which I have sworn to your fathers, to give them a land abounding in milk and
honey, according to what it is at
this
day. Here he does not refer to the chief
part of their happiness; but only the land of Canaan is mentioned as the pledge
or the earnest of God's favor; for his promise had regard to something much
higher than to the land of Canaan. God had indeed promised this as an
inheritance to the Israelites: but when he says, that he would be their God and
they his people, the promise of eternal life and of celestial glory is included,
according to what is said elsewhere, that he is not the God of the dead but of
the living.
(<402231>Matthew
22:31) And we must ever bear in mind what is said by the Prophet
Habakkuk,
"Thou art our God, we
shall not die."
(<350112>Habakkuk
1:12)
God then promised to the Israelites something far
greater than the possession of the land, when he said, that
he would be their
God. But that land was a symbol, an
earnest and a pledge of his paternal favor. All these things well agree
together.
And to the same purpose is what the
Prophet adds, that God had formerly
sworn
to
their
fathers, that he would give them that
land by an hereditary right: and this promise had been fulfined to their
posterity. Were any to lay hold on this only, — that God's favor was seen
in the land of Canaan, because they had obtained it through the expulsion of the
heathens by God's kindness, the view would be frigid, and the Prophet would
diminish much from that promise which far exceeds all that man can conceive.
Hence, as I have said, in speaking of the land of Canaan, he accommodates
himself no doubt to the comprehension of a rude and ignorant people, and
mentions the earnest and the pledge, that they alight see by their eyes,
exhibited to them even in this world and in this frail life some evidence of
that favor, which far surpasses all that can be desired in the
world.
Now, when he says,
That I may
establish
fC4
the oath which I have sworn
to your fathers, God doubtless shews
that though the Jews should obey him, they had not yet deserved by their
obedience the inheritance promised before they were born. God then here proves
that it was through his gratuitous kindness that; they became heirs of the land.
How so? because they were not created when God sware to Abraham that he would
give that land to him and to his posterity. As then the promise had been given
long before, it follows that it could not be ascribed to the merits of the
people, that they had at length in due time obtained the land. As to the oath,
God by referring to it extols his favor; for he not only promised the land for
an heritage to the children of Abraham, but he also added an oath, that the
covenant might appear more sure. But the Prophet at the same time intimates,
that they, if ungrateful to God, might justly be deprived of the promised
inheritance; as though he had said, "There is no ground for you to expostulate
with God, as though he defrauded you, were he to cast you out of the land; for
God himself does not disinherit you, but your own wickedness; and ye are now
unworthy, for God regards you not as his children." While then the Prophet takes
away every ground for boasting, that the Jews might not think that they
possessed the land as a reward for their merits, he also reminds them that they
might be justly deprived of their land, and that on account of their own fault,
as they rendered not to God the service they owed to him. Hence he says,
that I might establish the oath
which I have sworn to your
fathers.
A
land, he says,
flowing with milk and
honey: this mode of speaking was often
adopted by Moses,
(<020308>Exodus
3:8,
<020317>Exodus
3:17;
<021305>Exodus
13:5;
<023303>Exodus
33:3;
<032024>Leviticus
20:24) The land was no doubt from the beginning very fertile; but it is probable
that it became more fruitful after the people entered into it, for it was in a
manner renewed; and it was God's design to shew in a visible manner how great;
Was the efficacy of his covenant. It was not then to no purpose that Moses said
so often that it was a land flowing with milk and
honey.
He afterwards adds,
According as
it is
at this
day. He produces witnesses; as though he
had said, "God has dealt faithfully with you, for he has performed the
faith pledged to your fathers, and has fulfined his oath: but now since ye have
polluted this land, and the memory of God's favor is as it were buried among
you, and ye even tread under your feet his law — since then such great
impiety averts his blessing from you, what remains for him to do, but to drive
you away into exile?" We hence see that there is here to be understood an
implied threatening, when he says that God had performed what he had promised to
the fathers, and promised with this condition — that they were to obey his
commands.
We have already spoken of the
Prophet's answer. When he answered, Amen, he did not wait for what the people
would say; for the greater part no doubt made a clamor and sought to make shifts
with God. So great was their effrontery, that they often rose up insolently
against the Prophets. Then as he knew that they were so refractory, he
subscribed to the curse in his own name. It follows
—
Jeremiah
11:6-8
6. Then the Lord said unto
me, Proclaim all these words in the cities of Judah, and in the streets of
Jerusalem, saying, hear ye the words of this covenant, amid do them. 6,
Ex dixit Jehova ad me, clama (hoc est, clamosa voce promulga) verba haec
in urbibus Jehudah et in compitis Jerusalem dicendo, Audite verba foederis hujus
et facite ca.
7. For I earnestly
protested unto your fathers, in the day that I brought them up out of the
land of Egypt, even unto this day, rising early and protesting, saying, Obey my
voice. 7. Quia contestando contestatus sum patribus vestris dic qua feci
ascendere eos e terra Egypti usque ad diem hanc, mane surgendo et contestando et
dicendo, Audite vocem meam:
8.
Yet they obeyed not, nor inclined their ear, but walked every one in the
imagination of their evil heart: therefore I will bring upon them all the words
of this covenant, which I commanded them to do; but they did them
not. 8. Et non audierunt et non inclinarunt aurem suam; et ambularunt
quisque post pravitatem cordis sui mali: et (ideo, copula hic inative
accipitur) venire feci (hoc est, immisi) super eos omnia verba
foederis hujus, quod mandavi ut facerent; et non
fecerunt.
Here the Prophet explains
more clearly why he had been commanded to promulgate the words of the covenant:
for the greater part of the people were no doubt ready boldly to object and say,
"What dost thou mean? Are not we the disciples of Moses? Thou, forsooth!
thinkest that thou hast to do with a barbarous people. Have we not been from our
childhood taught the law of God? Is it not daily enjoined on us? We are
sufficiently instructed in this doctrine of which thou pretendest that we are
ignorant. Be gone hence; and go either to the Chaldeans or to the Assyrians or
to the Egyptians; for we understand what the law
teaches."
There is then no doubt but that
Jeremiah had been repulsed by this kind of insolence: he therefore shews that he
had a just cause to set before them the law of God; for so great an oblivion had
prevailed, that they did not know what God had formerly taught in his law: and
besides, they and their fathers had been always rebellious, so that they had
ever need of being taught, according to what is said by Isaiah, that the people
were to be treated like children and taught, A, A; B, B, and that though the
same things were repeated, they yet stopped at the rudiments and never made any
progress.
(<232810>Isaiah
28:10, 13) As then Isaiah reproached the people with tardiness in learning the
law, so Jeremiah shews now that they were not to think it strange that God
commanded his law to be proclaimed to them, because it had been hitherto
despised by them. The rest we shall defer.
PRAYER
Grant, Almighty God, that ,since thou
hast been pleased daily to invite us to thyself with so ranch benignity and
kindness, we may not with deaf ears turn aside from the doctrine which is set
forth for our salvation, but that we may attend to it and persevere also in that
obedience which thou justly requirest from us, so that we may make increasing
progress in true religion, and so form the whole course of our life according to
thy righteous law, that we may fight as good soldiers to thee in this world,
until we shall at length come to that blessed rest, which is prepared for us in
heaven, through Christ our Lord. — Amen.
Lecture
Forty-Fifth
We observed in the last Lecture the complaint which
God made against his people, — that, he had tried every means to reconcile
them to himself, but all in vain. But there is great weight and emphasis in
these words, — that by
protesting he
protested, etc.; as though he subjected
himself to the judgment of a third party; for we are wont to protest against
those who do not winingly come before the tribunal of a judge. God then takes
this figure from the common practice of men, and says that
he
protested, and that not only once, but
repeatedly. He afterwards adds that he had done this not only in one age, but
from the time their fathers came forth from bondage to that day. It was then
extreme perverseness, when God ceased not to call them to himself, and yet spoke
to the deaf. But what follows is still more emphatical, — that he
rose
early: for to take this transitively as
some do, is what I do not approve. God then says, that he was so solicitous
about their welfare, that he rose early to call them. There is no doubt but that
God applies here to himself what properly belonged to his Prophets, as he also
concedes to his servants what rightly belongs to him, and what cannot be applied
to men, except by way of concession.
But God
does here extol the authority of his word, when he says that he rose early; and
at the same time he amplifies their ingratitude, inasmuch as they had despised
him, when they saw that he, like the head of a family, provided for their
welfare. We hence then learn how much God values his word; for he testifies that
there is no difference between him and his servants, whose labors he employs in
teaching his ChurJeremiah We also hence learn how inexcusable is our wickedness
when we reject God speaking thus familiarly to us. We now then perceive
the import of this passage. But it may, in the third place, be observed,
that God's name is in vain pretended, except when he himself speaks. The Papists
of this day would have whatever they say, according to their own fancies, to be
received without any dispute; but God shews in this place that he is not
offended except when he is himself despised; and he at the same time declares
that he is so connected with his prophets, that they bring nothing of their own,
nor anything else except what proceeds from
him.
He now adds, that this only he required
from his chosen people, to obey
his voice. The justness of this precept
shews how base and wicked was the impiety of the people; and God also shews that
they had not the pretext of error or of ignorance; for the only way of evading
was to pretend that they wished no other thing than to render to God the worship
due to him; but the rule he had prescribed in his law was such as could not be
mistaken. It hence follows that they wilfully went astray after superstitions,
for they were sufficiently taught in the law what God approved. This then
is the reason why he so often repeats that he required nothing from the children
of Abraham except to hear his
voice.
It afterwards follows,
Yet they heard not, and bent
not, or inclined not
their
ear. Here the Prophet does not accuse a
few men of perverseness, but says that, from the time they had been redeemed,
they had been rebellious against God: and he exaggerates their sin by saying
that they inclined not their
ear; for this was no doubt added for the
sake of emphasis, as though the Prophet had said, — that it was only their
own fault that the right way was not quite evident to them, for they deigned not
to give ear to God. Now, it is a proof of extreme contempt, when we not only
repudiate what God says to us, and refuse to obey his authority and advice, but
when we close up every avenue, and, as Tar as we can, forbid him to speak to us;
this is surely an extremity of insolence. It may indeed be, that one will hear
another speaking, and yet will not do what he says; he still will shew some
courtesy, lest a complaint of inattention be made; but it is an intolerable
barbarity when we do not listen to the words of another. God here complains that
the Israelites had not only been disobedient to him, after having been
instructed, but that they had been so refractory, that they insolently rejected
all the words of the prophets; which was not only a proof of base impiety, but
also of barbarous perverseness. We now then understand what the Prophet
means.
He says, that
they walked every one in the
wickedness of his own evil
heart.
fC5 As he had before shewn that they had been
in due time warned, it is clear that they followed not through mistake their
impious superstitions, but because they rejected the true worship of God, and
hearkened not to the teaching of the prophets. By saying that they
walked every
one, etc., the Prophet doubtless
intended to include them all as it were in one bundle; as though he had said,
that they had not been drawn away by a sudden impulse, as it is often the case
when an agitation is made by a few, and when the most follow, being driven as it
were by a storm, and think not what they do; for thus some terror often seizes
on the minds of the many, so that they go here and there without knowing where
they are going. But the Prophet here teaches us that every one followed his own
counsel; as though he had said that the worship of God had not been thus
rejected by the influence of the multitude, but that each one had his own
object, and had concocted the wickedness and the great sin of rejecting God.
There is then more meaning and force in this way of speaking, than if he had
said that they all walked in the wickedness of their own hearts. He further
shews that they were all, from the least to the greatest, implicated, as they
say, in the same impiety.
He afterwards adds,
that God had brought upon them
the words, that is, the threatenings
of the
covenant. By the words of the covenant
he means not here the doctrine or precepts of the law. He indeed mentioned
before the words of the covenant for the commands of God; but now, on finding
that he had to do with refractory men, who were not capable of receiving any
doctrine, he comes to threatenings. But God prescribes first in his law what he
wins to be done, and then adds not only kind invitations, but also what is
alluring, in order to conciliate the minds of men: but when there is no
attention to obedience, and no care for it, he then comes to threatenings.
Though the Prophet had omitted the promises, he had yet spoken previously of the
law itself; but he says now that God had executed what he had denounced on
them.
He further says,
Which I have commanded to be
done; and they did them not. There seems
indeed to be a confusion here; for by
the words of this
covenant, he no doubt means
threatenings, as I have stated: then he immediately adds,
which I have commanded to be
done, and they did them not. But, as I
have already reminded you, the Prophet had previously, with sufficient
clearness, taught them that the rule of a godly and holy life was set forth in
the law; but he now refers especially to threatenings. It is then not strange
that he speaks thus indistinctly, for the people had in a manner perverted the
law. There were indeed in the law these two distinct things — doctrine, or
a rule of life; and threatenings, which were added as stimulants to rouse the
sloth of men, or rather to subdue their perverseness. But as the Israelite,and
the Jews had not attended to the voice of God, the Prophet here blends
threatenings with precepts.
fC6
We now understand what the Prophet
means in this passage, when he says that he was sent by God to cry,
Hear ye the words of this
covenant; for they were forgetful of
true religion; and such was their oblivion and impious' contempt of the whole
law, that they had need of being taught its first rudiments. This is one thing.
He then shews how solicitous God had been about their welfare, so that he had
not neglected any of the duties of the best of fathers, and that yet his labor
had been all in vain; for they had not only been led away by their own lusts,
but their inward wickedness had closed their ears, so that they deigned not to
listen to God's voice; and this had not been in one age only, but from the time
they came out of Egypt to that day. It hence follows that they were justly
punished, for God had tried all means before he had recourse to severity; but
since he had adopted all kinds of ways to reform them, and all in vain, the only
thing that remained was to punish them as men past all remedy. This is the
import of the whole. He now adds
—
Jeremiah
11:9-10
9. And the Lord said unto
me, A conspiracy is found among the men of Judah, and among the inhabitants of
Jerusalem. 9. Et dixit Jehova ad me, inventa est conspiratio (ad
verbum, colligatio; nam
rçq
significat proprie ligare vel connectere, sed metaphorica est significatio cum
transfertur ad conspirationem) in viro (hoc est, in viris) Jehudah et
in civibus Jerusalem.
10. They
are turned back to the iniquities of their forefathers, which refused to hear my
words; and they went after other gods to serve them: the house of Israel and the
house of Judah have broken my covenant, which I made with their
fathers. 10. Reversi sunt ad iniquitates patrum suorum superiorum (qui
ante fuerunt) qui noluerunt audire verba mea; et ipsi ambularunt post
deos alienos, ut servirent ipsis; dissoluerunt domus Israel et domus Jehudah
foedus meum, quod pepigeram cum patribus
ipsorum.
Here the Prophet joins
closer battle with the men of his age, and says, that they were worse than their
fathers; for this is the meaning of the word, banding or joining together. For
when the Israelites concurred in a body in ungodly superstitions, it was more
excusable at the beginning, for they had not yet struck deep roots in true
religion; but when God by his prophets had endeavored many times, and in various
ways, to restore them to the right way, and when his diligence and assiduous
efforts had proved fruitless, it was an evidence of confirmed and hopeless
obstinacy. He then says, that this had been discovered; for this is what he
means by saying, that it had been
found out. This verb is often used in
Scripture in another sense, but it means here the same, as though he had said,
that the conspiracy of the people had been discovered or proved, as it is said
of thieves when found out, that they are caught in the very act. So God says
here, that it was no matter of dispute whether the people had designedly and
from sheer wickedness perverted his true and lawful worship;
the
conspiracy,
fC7 he says,
is sufficiently
notorious.
We
then understand the meaning of the Prophet to be, — that not a part of the
people was implicated in impiety, but that all, from the least to the greatest,
were together defiled, and that this was done, not by some foolish impulse of
the moment, but designedly, for they
banded
together; and further, that this was
sufficiently
evident, so that they could no longer
contend as to the fact, for their wickedness was sufficiently
manifest.
And he says
between Judah and
Israel.
fC8 There is here implied a sharp
reproof; for we know that these two kingdoms had not only entertained a hidden
grudge, but fiercely contended with one another, Since then the discord had been
such between the ten tribes and the tribe of Judah, that it was as it were an
insane hatred, so that they wished wholly to destroy one another, for the Jews
sent for the Egyptians when the Israelites had called!o arms the Syrians and the
Assyrians for the destruction of Judah. Since then they so inimically treated
one another for so many ages, what did this now mean? What a monstrous thing it
was, that they conspired together to subvert the worship of God, to overturn
everything true in religion, and to set up their own idols! We now then perceive
the meaning of the Prophet; he intimates, that they had in all other things been
enemies, and that they only united in this one thing, that is, in carrying on
war against God, in subverting his worship, and rendering void his law. We hence
see what the Spirit of God had in view in saying, that a
conspiracy was found
out; which was, that the Prophet might
not use many words, as though the matter was doubtful! God then bids him
positively to declare this fact, like at scribe who records the sentence of a
judge; and thus God shews that he dealt with the Jews, as men deal with those
who are condemned.
He also adds, that they
had
returned, etc. He shews for what purpose
they had conspired, even to
return to the vices of their
fathers, who had been before them. Some
render the word "ancestors;" but the meaning of the Prophet is not thus
sufficiently expressed, for what he means is, that the Israelites had been
refractory from the very beginning, so that God could never subdue their wayward
dispositions. It must however be observed, that he speaks not of the most
ancient, as
µynçrh,
erashnim are the ancient who were before
them;
fC9 but as there had been a continued
succession or series of impiety, the Prophet calls them here, the former
fathers, who had first begun to shake off the yoke of God even to that day. And
he again mentions what we have before noticed, that
they were unwining to
hear. Though ignorance does not wholly
clear or absolve us, it yet extenuates a crime; but God shews that the
Israelites had been disobedient from the beginning. Though he had by Moses
sufficiently taught them, we yet find that they often rose up against Moses. If
we inquire of their origin, it appears to have been marked with resolute
impiety; they were unwining to obey God.
He then
adds, that they walked after
alien gods that they might serve them.
There is ever an implied contrast between God and idols. God had given them
evidences enough of his power and glory, and we may justly say, that he had
sufficiently proved himself to he the only true God. How then was it that the;
Israelites had given the preference to fictitious gods? Doubtless no unwining
error could have been pretended. We hence see that they had rejected the true
God and wilfully followed their own devices. He then says, that they
might serve
them. But God had already bound them to
himself, as he had redeemed them; when, therefore, they devoted themselves to
alien gods, was not their ingratitude thus most fully
proved?
He at length subjoins, by way of
explanation, Therefore the house
of Israel and the house of Judah have dissolved my
covenant. He confirms what I have just
said, — that they had not erred because the way was unknown, but because
they were refractory and untameable in their disposition, and would not bear to
hear God, thought he kindly shewed to them what they were to do. But the word
covenant expresses more than this, — that God had not only delivered them
his precepts by Moses, but had also adopted them as his own people, and at the
same time pledged his faith to them,
"I shall be your God, be
ye my people,"
(<241104>Jeremiah
11:4)
Since then God had so kindly allured them to himself,
how monstrous was their rebellion, When they refused to hear his voice! With
reference to this the word
tyrb,
berit, is used; for God had not only delivered to them a rule of life,
but also adopted them as his people, that they might be obedient to
him.
By saying that he made a covenant
with their
fathers, he refers to that time when he
brought the people out of Egypt, for then was the race of Abraham united.
They were indeed twelve distinct tribes; but there was one head over the people,
there was one priesthood, and they formed afterwards one kingdom. God then
shews, that though the ten tribes made for themselves in after time another
king, and the tribe of Judah was then divided, and there were in this separation
some special causes of enmity, they yet had always been of the same disposition,
and proved how like their fathers they were, as though he i had said, "They
were formerly one people, they are now two, yet they have
conspired
together; their iniquity is the same, in
this they are united; and there is among them a binding
together."
It follows —
Jeremiah
11:11
11. Therefore thus saith the
Lord, Behold,I will bring evil upon them, which they shall not be able to
escape; and though they shall cry unto me, I will not hearken unto
them. 11. Propterea sic dicit Jehova, Ecce ego inducam (inducens, vel,
induco) super eos malum, a quo non poterunt exire (hoc est, se
explicare; ad verbum, quod non poterunt exire ab ipso) et clamabunt ad me
et non audiam eos.
The Prophet now
denounces on them a calamity; for it is probable that for many years he had been
as their teacher threatening them, but all in vain. Hence he now confirms what
we have before observed, — that their impious conspiracy was fully known
and proved, so flint they were not now to be called or drawn before the judge's
tribunal, as they had so openly procured for themselves their own
ruin.
He then says, that God was, as it were,
armed to take vengeance; I will
bring, he says,
upon them an evil from which they
shall not be able to go
away.
fC10Then he adds,
and they shall cry to me, but I
will not hear them. By this latter
clause he shews that no hope remained, as they could get no pardon from God, for
he would no longer be entreated by them. The import of the whole is, —
that they were so given up to destruction, that it was in vain for them to
expect God's mercy. God had indeed often promised in his law that he would be
reconciled to them; but the Prophet says now that every hope was cut off,
because they had rejected God's covenant. Hence, whatever God had promised
respecting his kindness and mercy, belonged to them no
longer.
Let us now learn also how to accommodate
this doctrine to ourselves. And, first, we may remark, that there is a great
difference between us, who have been plainly, and for a long time, taught what
is the true and lawful worship of God, and those miserable people who were blind
in darkness; hence much more atrocious is our sin and worthy of much heavier
punishment. Then we may also add this, — that though God may for a time
bear with us, the whole time of his forbearance will have to be accounted for.
There is no day in which God does not accuse us; and thus he rises early, and
thus he shews us what concern he has for our salvation; but if we remain asleep
in our sloth, a threatening this day is suspended over our heads, and especially
when we consider that God comes nearer, as it were, to us than to his ancient
people. And hence we may also learn how much less tolerable is our ingratitude.
It ought, therefore, to be carefully noticed, that God is armed against those
before whom he has set his word, not only for one day but for many years, when
he has found that he has labored in vain; and that when he is offended with
their obstinate wickedness, there is no more any
remedy.
But it may be asked here, How is it that
God declares here that he would not be propitious to the Israelites, though they
even cried to him, when. yet this promise so often occurs,
"Call on me, and I
will hear thee?"
(<190101>Psalm
1:15)
Though God does not everywhere use such words, yet in
many places he makes this promise. But still it may appear inconsistent that he
closes up the door of mercy against those who flee to his mercy. But in the next
verse he shews what this cry would be; for had they from the heart repented,
doubtless his pardon would never have been denied: but we shall presently see
that these cries would be rambling, vagrant, and confused; so that they would
not direct their prayers to God, nor observe the way which is made known to us
all; for they would cry Without repentance and faith, according to what follows;
for the Prophet says
—
Jeremiah
11:12
12. Then shall the cities of
Judah, and inhabitants of Jerusalem, go and cry unto the gods unto whom they
offer incense; but they shall not save them at all in the time of their
trouble. 12. Et ibunt urbes Jehudah et cives Jerusalem et clamabunt ad
deos quibus ipsi fecerunt suffitum; et servando non servabunt eos in tempore
afflictionis.
The Prophet then shews
in these words that they were not touched by a true and sincere feeling of
repentance who cried thus indiscriminately to God and to
idols.
fC11
But another question may be here
raised, How could they flee to God and to foreign gods too? The ready answer is
this, that the unbelieving, in a turbulent state of mind, turn here and there,
so that they lay hold of nothing certain, or sure and fixed. This we see in the
Papists — they cry to God and at the same time to a great number of gods.
Let us therefore know, that there is in all the unbelieving a spirit, as it
were, of giddiness, which turns them into different expedients, so that now they
call on God, then they flee to their idols. Men naturally are led to God when
any distress holds them bound; hence they call on God: but afterwards, being not
satisfied with him alone, they betake themselves to their own devices,
and heap together, as I have said, a vast multitude of gods. Since then we
see this to be done under the Papacy in our day, we need not wonder that it was
done formerly, and that the Jews were on this account
condemned.
The Prophet now addresses the Jews
only; he had before spoken of the Israelites, but he now speaks especially to
his own people, Go shall the
cities of Judah and the citizens of
Jerusalem, etc. What shall they do?
They shall cry to their
gods. We hence see that their prayers
were rambling, as though they poured them unto the air: therefore God could not
have heard them. For whenever God promises to be propitious and appeasable he
requires faith and repentance: but there was in this people an impious
wantonness, and no faith, for they were entangled in their own
superstitions.
The meaning is, that the Jews,
when oppressed by calamities, would make their prayers to the true God, but
without understanding, without any discrimination, but on the contrary, in a
confused state of mind: and that this would be sufficiently evident, for they
would at the same time seek the aid of various idols, but that they would gain
no help, either from God or from their idols; and why? because they would be
unworthy to be heard by God, as they would not call on him in a right spirit,
not with faith and repentance; and their idols would not be able to bring them
any help. It hence follows that they would be altogether in a hopeless
state.
PRAYER
Grant, Almighty God, that since thou
hast been pleased, in so kind a manner, according to thy paternal kindness, to
invite us to thyself, we may not be refractory, but winingly and quietly submit
ourselves to thee, and not wait until thou shakest us with terror, and shewest
us signs of thy wrath; hut may we anticipate thy dreadful judgment, and thus
always go on, so as to have no other object in view but to glorify thy name
through the whole course of our life, until we shall at length be made partakers
of that glory which thine only!begotten Son has obtained for us. —
Amen.
Lecture
Forty-Sixth
Jeremiah
11:13
13. For according to
the number of thy cities were thy gods, O Judah; and according to the
number of the streets of Jerusalem have ye set up altars to that shameful
thing, even altars to burn incense unto Baal. 13. Quia pro numero
urbium tuaram fuerunt dii tui, Jehudah; et pro numero platearum, Jerusalem,
posuistis altaria in opprobrium, altaria ad offerendum suffitum
Baal.
The Prophet shews here that
the dews were not only polluted with one kind of superstition, but that they
sought for themselves fictitious gods from all quarters, so that the land was
fined and, as it were, deluged with innumerable superstitions. He says, that in
proportion to the number of
cities were the gods in the kingdom of Judah,
and that in every city, in proportion to the number of
streets, altars
were built, that they might
burn incense to
Baal.
There
seems, however, to be some inconsistency in the words; for if they all
worshipped Baal, where could be found the multitude of gods which the Prophet
condemns? It then follows, that there was everywhere the same form of
superstition, or that they did not in every place burn incense to Baal. But from
this place and from others we may gather that this is a common name; for though
all idols had their distinctive names, yet this name was applied
indiscriminately, and all idols had it in common. For what does Baal mean but a
patron, or an inferior god, who procured the favor of the supreme God? The
prophets often use the word in the plural number, and call the lesser or
inferior gods Baalim, who were regarded as mediators or angels; and farther,
they often mean all kinds of idols by Baal. There is to be understood here a
figure, by which a part is taken for the whole; for the Prophet intended by the
word to include all those gods which the Jews had devised for themselves, though
their names were different.
But what the Prophet
condemned in the people was, as we see, daily practiced. For there is no end,
when men once depart ever so little from the pure worship of the only true God:
for when anything is blended with it, one error immediately produces another; so
various errors will cumulate, tin men fall into a labyrinth from which there is
no exit. This is clearly seen under the Papacy. At first Satan, by spurious
pretences, led men away from the simple worship of God and his pure doctrine;
and as there is in all an inbred curiosity, every one had a desire to add
something of his own. Hence then it happened that so great a mass of errors and
superstitions has prevailed. It is nothing strange, then, that the Prophet
condemned the Jews, not only for having departed from the true and lawful
worship of God, but also for having as many idols as cities, and for having so
many forms of worship as there were streets in their cities. And we hence also
learn that all the superstitions among the whole people had the same root; for
though they differed in particulars, they all yet proceeded from the same
principle; for every one wished to have his own God. It hence happened, that
every city had its patron, and every family also devised a god for itself; for
no one was satisfied with the common worship. It is then wholly necessary that
we should faithfully worship the one true God; otherwise the Devil will
immediately bring in strange gods and a mixed multitude of gods: so that it
hence evidently appears, that we thus justly suffer for our impious levity in
forsaking the fountain of living waters.
He says
that altars were built for
reproach
fC12 This may be referred to God,
because they offered to God a heinous effrontery in setting up their profane
altars in opposition to that one true altar which God had commanded to be built
for him in the temple. But this is a strained interpretation. It is more
suitable to refer this to the people, because they erected altars for themselves
to their own shame, as though he had said that the Jews were themselves the
authors of all their evils, so that they ought to consider them as due to their
impiety, being the punishments inflicted by the Lord. It is the same as though
he had said, "God will indeed chastise you, as ye are worthy of being so
treated, but ascribe the whole fault to yourselves; for the altars, raised by
your own hands, will be to you for reproach and
shame."
He at length adds,
To offer incense to
Baal. They sought doubtless the favor of
the supreme God; but as they devised for themselves patrons, as mediators
between them and God, according to the Platonic figment, which has prevailed in
all ages, the Prophet here declares that their gods were as many as their
cities, and even as many as their streets; for God does not admit those
sophistical subtleties by which hypocrites seek to escape; for whenever his
glory is transferred to others, he complains that new gods are
introduced.
fC13 It follows
—
Jeremiah
11:14
14. Therefore pray not thou
for this people, neither lift up a cry or prayer for them: for I will not hear
them in the time that they cry unto me for their trouble. 14. Et
tu ne ores pro populo hoc, et ne tollas pro ipsis clamorem et precationem; quia
ego non audiens (non audiam) in tempore quo clamabunt ad me pro (vel,
super) malo suo (super afflictione
sua)
That the Jews might understand
that a sore calamity was nigh, and that God would not be appeasable, the Prophet
himself is forbidden to intercede for them. There is no doubt but that even when
he reproved the people in the severest strain, he made supplications to God for
them; for he sustained a twofold character: when he went forth as the
herald of celestial vengeance, he thundered against the ungodly and the
despisers of God; but at the same time he humbly supplicated pardon in behalf of
lost and miserable men; for had he not been solicitous for the salvation of the
people, had he not diligently prayed, it would not have been necessary to
prohibit him to pray. It hence appears that the Prophet was diligent in these
two things, that he severely reproved the people according to God's command, and
that he also was a suppliant in seeking God's favor to the unworthy. This is one
thing.
Now then that God prohibits Jeremiah to
pray, this was not done for his sake only, but he had a regard also to the whole
people, that they might know that a sentence was pronounced on them, and
that there was no hope left. We hence see that God positively declares that it
was his purpose to destroy the people, and that therefore there was no room for
prayer.
But it may be asked, Whether the
Prophet, by going on in praying, offended God? for we shall see that he was
still so anxious for the welfare of the people that he ceased not to pray: and
what is said of Jeremiah is true also of all the other prophets; and the
faithful have ever prayed for pardon, though the state of things had been
brought to an extremity. But we must observe, that God, when he thus issues a
simple prohibition, often stimulates the prayers of his people, according to
what we read of Samuel; for though he knew from God's own mouth that Saul was
rejected, he yet from love ceased not to seek his good and to intercede
God for him.
(<091535>1
Samuel 15:35;
<091601>1
Samuel 16:1) But the prophets doubtless paid regard to God's counsel in this
case: yet as God did not speak for the sake of Jeremiah, but of the people, the
Prophet is not to be charged with rashness or presumption, or foolish obstinacy
or inconsiderate zeal, for having afterwards prayed; for he knew that this was
not so much for his sake as on account of the
people.
But there is another thing to be
observed, — that Jeremiah was not forbidden to pray for the remnant, that
is, for the elect, and for the seed from which the Church was afterwards to
arise; but he was forbidden to pray for the whole body of the people: and no
doubt he felt assured from that time that no remedy could be applied, and that
the people would be driven into exile. This then is to be understood of the
whole mass of the people; Jeremiah might still pray for the elect, and
also for the new Church, that is, for the renewal of the Church: he was not
indeed to pray that the Lord would not execute the vengeance which
had been already decreed, for that could not be turned aside by any
prayers.
We now then understand the meaning of
this passage, — that Jeremiah prayed daily for all men, and also for the
renewal of the Church; but that he was to look for the calamity of exile as a
certain thing, for this had been fixed by
God.
As to the words,
Raise not for them a cry or a
prayer, we have said elsewhere that
there are two ways of speaking, which though different in some respects, are yet
the same in meaning — to raise up and to cast a prayer. Hence the saints
are said sometimes to cast their prayers: "Let my prayer be cast in thy
presence."'For no one is rightly prepared to call on God, except he is cast down
in himself and laid prostrate. Hence the prayers of the saints are said
to be cast on account of their humility; they are also said to be raised
up on account of the fervor of their zeal, and also on account of their
confidence. And that he repeats the same thing in different words is not without
a meaning; for it is the same as though he had.said, "Thou wilt do nothing by
beseeching, praying, interceding and supplicating." God then confirms by
these several words that he would not hereafter be reconciled to the
people.
It follows,
For I will not hear them at the
time when they shall cry to me. There
seems not to be a suitable reason given here, for God might have conceded to the
Prophet what had not been denied to the ungodly and the rebellious: but he
simply means that he would be a severe Judge in executing punishment, so that
there would be no room for mercy: I will not then hear them; that
is, "If even they cry, I will not hear them, (it is an argument from the greater
to the less) much less then will I hear thee for them." But why was not God
propitious to his servant? To this I answer, that God is more ready to shew
mercy when any one himself calls on him, than when he is supplicated by others.
The meaning is, that whether they themselves prayed or employed others to pray
for them, God would not be reconciled to
them.
What might be objected here has been
elsewhere answered; for if they had from the heart and sincerely prayed, God
would have no doubt heard them; for that promise never disappoints
any,
"Nigh is God to
all who call upon him;"
(<19E518>Psalm
145:18)
but it is added, "in truth." As then hypocrites are
here spoken of who poured forth rambling and false prayers, and blended the
worship of the true God with that of their own idols, it is no wonder that. God
rejected their prayers, for our prayers are sanctified by faith and repentance.
When, therefore, unbelief prevails, and when the heart cleaves perversely to
wickedness, our prayers are polluted and presumptuous; for then the name of God
is profaned. It is therefore not strange that God rejects those who call on him
hypocritically.
fC14 It follows
—
Jeremiah
11:15
15. What hath my beloved to do
in mine house, seeing she hath wrought lewdness with many, and the holy
flesh is passed from thee? when thou doest evil, then thou rejoicest. 15.
Quid dilecto meo in domo men? dum facit ipsa abominationem cum multis; et cato
sanctuarii transierunt abs to; quia dum male fecisti, tunc
gloriaris.
As the words are concise;
this passage is in various ways perverted by interpreters: brevity is commonly
obscure. But the explanation almost universally received is this, — that
the Prophet in this sense, think also that the Temple is called his house, on
account of his concern for religion, for which he was very zealous. As then he
had preferred God's Temple to all earthly things, they think that he thus spoke,
What has my beloved to do in mine house? But Jonathan much more correctly
applies the words to God; and doubtless, whoever wisely considers the Prophet's
words will wonder that so many learned men have been mistaken on a point by no
means doubtful. God then, no doubt, speaks here; and he calls his people
beloved
on account of their
adoption.
But the expression is ironical: we
cannot think otherwise when we consider how great was the impiety of the people,
and how unworthy they were of such an honor on account of their ingratitude. It
is yet not strange that they were called beloved, as in other places, for they
had been chosen by God. They were in a similar way called "upright" in the song
of Moses; and yet Moses, in that very song, declared how wickedly they had
departed from their God.
(<053215>Deuteronomy
32:15) But he called them "upright" in reference to God; for though men do not
answer to their vocation, yet the counsel of God remains firm, and can never be
changed by the wickedness of men. Though then all had then become apostates, yet
God did not suffer his covenant to be abolished, Hence Paul, in speaking of the
Jews, in
<451128>Romans
11:28, when almost all had become the bitterest enemies to the gospel, and had,
through their unfaithfulness, wholly forfeited their privileges, so as to become
aliens, yet says that they were beloved on account of their
fathers:
"For you," he says, "they
are indeed for a time enemies;"
which means, that God designed to give their place to
the Gentiles, and to adopt them; and yet that, on account of his covenant, they
remain, and will remain beloved, that is, with regard to the first
adoption.
I shall quote no other similar
passages, for it is enough to understand the real meaning of the term:
What
then
has my beloved to do in my house?
which means, "Why do the Jews now
pretend to come to the Temple to sacrifice to me? Why do they profess themselves
to be my people? What have they to do with my house?" that is, "What have
they to do with anything like holiness?" Hence he indirectly touches the Jews
in two ways, — that they bad precluded themselves from the advantage
of offering sacrifices in the temple, — and that it was an increase of
their crime, that while they were God's friends, that is, when he bestowed on
them his favor, and embraced them as a father his own children, they yet carried
on war with him as his avowed enemies, according to what is elsewhere
said,
"Ah!I will take vengeance
on mine enemies."
(<230124>Isaiah
1:24)
We now see that this meaning is the most suitable.
God shews that his temple was polluted by the Jews, when they thoughtlessly
rushed there to offer their sacrifices;
What have
you, he says,
to do with my house?
Nearly the same thing is said in the first
chapter of Isaiah; for God there contemptuously reproves the Jews because they
trod the pavement of his temple: "I truly do not owe you anything; ye indeed
come to my courts, but for what purpose? Ye only wear out the pavement of my
temple: Stay then at home, and think not that I am bound to you because ye come
to the temple." So also in this place,
What has my beloved to do with my
house? He concedes to them the title Beloved,
as though he had said, "Ye are, it is true, beloved, and ye think that
God is bound to you; for, relying on the covenant which I made with your father
Abraham, ye always continue to make this boasting — 'We are the people of
God and his heritage; we are a holy nation and a royal priesthood' —
Beloved ye are," he says, "but what have you to do with my
Temple?"
Then he adds,
For she has done abomination with
many. The gender is here changed, for
the relative is feminine: but this mode of speaking is everywhere common, as the
people are represented to us under the character of a woman. Then he in effect
says, "Behold the daughter of my people hath done abomination with many."
The Jews were not to enter the Temple except they remained as it were fixed in
its pure worship; for as it was the only true Temple, and had in it the only
true altar, so they ought to have worshipped none but the only true God, and
also to have observed one rule only in worshipping him. But he says here that
they had done abomination; and thus he charged them with those impious devices,
those spurious forms of worship which they had adopted, and thus departed from
what had been prescribed to them; for abomination is set here in opposition to
the law. He says further, that they did this with many. We hence see that
the gate of the Temple was closed against them, for the Temple could not be
separated from the law, nor yet from God, to whom it was dedicated.
The Jews, having forsaken the law, and adopted innumerable idols, thrust
themselves into the Temple; and hence we see the reason why God complains that
they still came to the Temple: "As then they have done abomination, and
done it with many, they have no more anything to do with my law." The
Temple was a visible image of the one true God, and also the holy receptacle of
his law. They despised the law, and gloried in innumerable gods: they sought
thus to blend the sanctity of the Temple with a multitude of gods, and with
their own depravations and devices.
He says
afterwards, that the flesh of the
sanctuary had
passed away
from them:
The flesh of the sanctuary have
passed away. Some apply this to all the
faithful, according to that saying,
"Silent before God let
all flesh be,"
(<350220>Habakkuk
2:20)
but this is forced, and without meaning. He speaks no
doubt of sacrifices, and says, that the flesh of the sanctuary, that is,
sacrifices, had departed from the people. They no doubt still offered sacrifices
very regularly; but God did not accept their sacrifices, because they had
corrupted his true worship. This then is the reason why he says that the
flesh of the sanctuary
had departed from the people, as in other
places he denies that it was offered to him. At the same time the Jews wished
sacrifices to be regarded as offered to him, and doubtless they boldly referred
to them in opposition to the prophets. But God did not accept them, though they
sought thus to render him as it were a debtor. "It is not to me," he
says, "that ye offer your sacrifices, but to idols." So also in this place he
says, The flesh of the sanctuary
is taken away from them; for their
sacrifices had become polluted. They were then nothing but putrid carcases; for
victims, ought to have been offered in the Temple; but they had polluted the
Temple, so that it had become a den of robbers, and like a dunghin, in short, a
brothel, as Scripture speaks elsewhere. There was then now, doubtless, no
flesh of the
sanctuary;
fC15 that is, no lawful sacrifice,
such as God approved.
Let us then know that
hypocrites, as soon as they depart from the true worship of God, do nothing that
can avail them, though they may busy themselves much, and even weary themselves
in worshipping God, for all that they offer is abominable. If then we desire to
render to God such services as he will accept and approve, let us regard this
truth — that obedience is more valued by him than all sacrifices.
(<091522>1
Samuel 15:22)
He adds another complaint, —
that when they did evil, they
gloried in it. And there is a causal particle
introduced,
Because,
he says, thou gloriest when
thou hast done evil. The Prophet no
doubt means, that they had by no means a right to contend, because they had not
only corrupted true religion, but were also proud of their superstitions, and
despised God, and set up their own devices against his law. But it was an
intolerable thing for men to attempt to subject God to their own will, or rather
to their own fancies. Indeed, the faithful do not so purely and so perfectly
sacrifice to God, but that some vices are mixed with their offerings; but God
nevertheless receives what they offer, though there be some mixture of
defilement. How so? Because they acquiesce not in their own performances, but,
on the contrary, aspire after purity, though they do not attain it; but when
hypocrites exalt themselves against God, and proudly despise his teaching, and
prefer their own inventions, and dare even to set up these against his
authority, it is doubtless a diabolical presumption, such as contaminates what
would otherwise be most holy.
fC16 It follows
—
Jeremiah
11:16-17
16. The Lord called thy
name, A green olive — tree, fair, and of goodly fruit: with the
noise of a great tumult he hath kindled fire upon it, and the branches of it are
broken. 16. Olivam viridem, pulchram fructu, forma, vocavit Jehova nomen
tuum; ad vocem sermonis (alii vertunt, tumultus) magni accendit
(accendere fecit) super eam, et fracti sunt rami ejus (alii vertunt
transitive, et fregerunt ramos
ejus)
17. For the Lord of hosts,
that planted thee, hath pronounced evil against thee, for the evil of the house
of Israel, and of the house of Judah, which they have done against themselves,
to provoke me to anger, in offering incense unto Baal. 17. Nam Jehovah
(copula enim hic accipitur vice causalis; quia Jehova) exercituum, quite
plantavit, loquutus est (vel, pronunciavit) super to malum propter
malitiam domus Israel et domus Jehudah, quam fecerunt sibi ad provocandum me, ad
faciendum suffitum Baal.
The Prophet
says first that the Jews had indeed been for a time like a fruitful and a fair
olive; then he adds, that this beauty would not prevent God from breaking its
branches and entirely eradicating it. He afterwards confirms this declaration,
and says, For God who had planted
it, can also root it up whenever it pleases
him. This is the import of the two verses.
The
Prophet no doubt derides here the vain confidence by which he knew the Jews were
deceived: for they were so inebriated with their privileges that they dared to
despise the very giver of them. Hence the Prophet thus addressed them, "Do ye
think that so many vices will be unpunished? Ye omit nothing to kindle God's
wrath against you, — ye have polluted his Temple, ye have corrupted the
whole of Divine worship, ye have despised the law; and can you think that the
Lord will perpetually spare you?" But when the prophets thus assailed them, they
had this answer, "What! will God leave his own Temple, concerning which he has
sworn, This is my rest for ever? Is not this the Holy Land? And is not this also
his heritage and his rest? And further, are we not his flock? Are we not his
children? Are we not a holy people?" What then the Jews were wont arrogantly to
claim, the Prophet concedes to them. "So," he says, "ye are a green olive, a
fair and tall olive, a fruitful olive; all this I grant; but cannot God kindle a
fire to burn the branches and to reduce to nothing the whole tree?" We now then
understand the design of the Prophet.
But the
next verse must be joined, For
Jehovah of hosts, who hath planted thee,
etc.; as though he had said, "Your beauty and whatever that is
valuable in you, is it from you? Surely, all your dignity and excellency have
proceeded from the gratuitous kindness of God: know ye then that nothing comes
from you, but from God and from his good pleasure. Then Jehovah, who has planted
you, can, when he pleases, pull up by the roots a tree which he has himself
planted."
He says that it was a
green olive, fair in fruit and
form. How so? Because God had favored
them with much honor. This similitude is found in many other places, but yet it
is various as to its meaning. It might indeed with regard to God's dealings be
applied to the whole people; but as hypocrites deserved to be spoiled and
stripped of their privileges, so that which was offered to all in common, could
only be really applied to the faithful, according to what David
says,
"I am a fruitful
olive in the house of God."
(<195208>Psalm
52:8)
He then no doubt separated himself from hypocrites,
as though he had said, "Even hypocrites seek to have a place in God's
Temple, and are as it were tall trees, but they are unfruitful: I shall then be
a green olive in the house of God; but they will wither." But the Prophet, as I
have said, compares the Jews to a green olive on account of their adoption and
the free favor shewn to them; for God had raised them unto a high state of
excellency and honor.
But after having thus
spoken by way of concession, he then adds,
At the sound of a great
tumult, or of a great word,
he will kindle his fire upon it,
and broken shall be its branches. Some,
as I have said, render the last clause, "and they have broken its
branches." As to what is intended, there is nothing dubious; but if we take the
verb in an active sense, something must be understood, that is, that enemies,
who will be like fire, shall break its
branches.
fC17 Then follows what I have said to be a
confirmation, — that
Jehovah, who had planted it, had
spoken of or pronounced
an
evil, or a calamity against it.
He thus shews that there was no reason for them to trust in their present
beauty; for they had it not from themselves, but possessed it only at the will
of another; for God who had planted them, could also destroy them. But on this
subject more shall be said.
PRAYER
Grant, Almighty God, that as thou hast
deigned to gather us into thy Church, we may never turn aside in the least from
the purity of thy worship, but always regard what pleases thee, and learn to
direct our doings and our thoughts in obedience to thy truth, and worship thee
so purely both in spirit and in external forms, that thy name may be glorified
by us, and that we may especially retain that purity which thou everywhere
commendest to ,is, so that we may be indeed the members of thy only —
begotten Son; and that as he has sanctified himself on our account, we may also
through his Spirit be made partakers of the same sanctification, until he at
length will gather us into his celestial kingdom, which he has obtained for us
by his own blood. — Amen.
Lecture
Forty-Seventh
We mentioned yesterday why the Prophet reminded the
Jews, that they had been planted by God; it was, that they might
know that they did not stand through their own power, and that they had their
roots elsewhere, even in the good pleasure of God. The import of the whole is,
that whenever God pleased they would instantly perish; for they stood not
through their own power, but only through his favor: and this is what he
confirms elsewhere, by comparing God to a potter and the people to vessels of
clay. Similar is the argument which Quintilian quotes from the Medea of Ovid, "I
was able to save thee, and dost thou ask whether I can destroy thee?" As then
the Jews, relying on their long tranquinity and on their forces, thought
themselves beyond the reach of danger, the Prophet ridicules this confidence;
he shews how vain it was, for God had planted them, and so he could easily
root them up again.
But this metaphor is very
common in Scripture: yet the comparison is the more suitable when the Church is
said to have been planted by God; for as a tree draws juice and strength from a
hidden root, so the faithful draw their life from the hidden election of God:
but this refers to the hope of eternal life. The same is meant by Christ in
<401513>Matthew
15:13, when he says,
"Every planting," that
is, every tree, "which my Father hath not planted shall be rooted
up."
He then says, that the elect alone are planted by
God, for they have their roots in the hidden life of God. But this is also
extended much farther, even to the external state of the Church, according to
what is said in
<194402>Psalm
44:2,
"Thou hast rooted out the
nations, and planted our fathers;"
as we find also in the eightieth Psalm and in other
places. As God then plants his own elect, so also in gathering an external
Church to himself, he is said to plant it: but they who are thus planted may be
again rooted up, as the Prophet here testifies; while secret election cannot be
changed.
We must then observe this difference,
— that God's children have their roots in his eternal election, respecting
which there can be no repentance and no change. But the external state of the
Church is also compared to a planting: yet they who flourish for a time and are
full of leaves and seem also to produce some fruit, are rooted up by God's hand,
when they become degenerate. And this mode of speaking is to be taken sometimes
still more generally, according to what we shall see in the next chapter, and
also in other parts of Scripture.
The Prophet
says that God had spoken
concerning
the wickedness of
Israel. This refers to what had been
taught: for though the Jews had already in part felt the just judgment of God,
yet they still continued in safety. He then says that ruin was nigh them, for
God had announced it by his servants. And he adds, that it was on account of the
wickedness
fC18of both kingdoms; and this was said in
order to dissipate all their complaints; for we know that men are ever ready to
clamor whenever God chastises them, as though they wished to contend with him.
But the Prophet shews here, that God would deal thus severely with the Jews,
because they had never ceased to provoke his wrath by their evil deeds. Hence he
says, that they had done it for
themselves. Some render the words, "And
it shall therefore happen to them." But there seems to be much more force in the
Prophet's words, when we say, that they had done evil for themselves, that is,
to their own ruin. He adds, To
provoke me, that is, their object; is to
provoke me. In short, God intimates, that he would justly punish the Jews,
because they had procured evil for themselves; and at the same time he points
out the fountain of evil, for they had designedly provoked God by offering
incense to
Baal. It follows
—
Jeremiah
11:18
18. And the Lord hath given me
knowledge of it, and I know it: then thou shewedst me their
doings. 18. Et Jehova ostendit mihi (cognoscere me fecit) et cognovi;
tunc patefecisti mihi opera (vel, instituta)
ipsorum.
We know that they were all
very wicked; and though they were proved guilty, yet they were not wining
to yield, to acknowledge and confess their fault; but they raged against God and
rose up against the prophets. And as they dared not to vomit forth their
blasphemies against God, they assailed his servants and wished to appear as
though their contest was with them. And this is not the vice only of one age,
but we find that it prevails at this day; for when we boldly reprove hidden
vices, immediately the profane make a clamor and say, "What! these divine; but
who has made these things known to them? Have they this oracle from heaven?" As
though, indeed, neither the word of God nor his Spirit can shew their power,
except when children become judges! But the ungodly rise up against God's
servants for this end, that they may with impunity do this and that, and
everything, except what may draw them before an earthly tribunal, and be proved
by clear and many evidences.
For this
reason the Prophet says, that
made
known, to him had been the vices
of his own nation; as though he had said, "I see that you will be ready to raise
an objection, as ye are wont proudly to resist all reproofs and threatenings, as
though you contended only with men; but I testify to you now beforehand, that I
bring nothing of my own, nor divine of myself what any one of you thinks within:
but know ye that God, who knoweth the heart, has committed to me my office. He
has then appointed me to be the herald of his vengeance, he has appointed me as
a herald to denounce war on you. So I do not come nor act in my own name: there
is, then, no reason for you to deceive yourselves, according to your usual
manner, as though I presumptuously reproved you, when yet your vices are
concealed, it being peculiar to God to know what is hid in the hearts of
men. The recesses of the heart are indeed intricate, and great darkness is
within; but God sees more dearly than men. Cease then to make this objection
which ye are wont to raise against me, that I am presumptuous in bringing forth
to light what lies hid in darkness, for God has appointed me to bring these
commands to you: as he knows the heart, and as nothing escapes him, and as he
penetrates into our thoughts and feelings, so he has also designed by his word
which he has put in my mouth to render public what ye think is
concealed."
We now see the design of the
Prophet: but some take a different view, that God had made known to his servant
Jeremiah the impious conspiracy of which he afterwards speaks, and thus connect
the two verses. But I doubt not that the Prophet intended here to shew what and
how much weight belonged to his doctrine, the credit and authority of which the
Jews thought of detracting by boastfully alleging that he, a mortal man, assumed
too much, and announced uncertain divinations. Hence, to repel such calum
— nies, he wished to testify that he threatened them not inconsiderately,
nor spoke what he supposed or conjectured, when he exposed their sins, but that
he only declared faith. — fully what had been enjoined by God and revealed
also by the Holy Spirit. This is what is
meant.
fC19 It afterwards follows
—
Jeremiah
11:19
19. But I was like a
lamb or an ox that is brought to the slaughter; and I knew not
that they had devised devices against me, saying, Let us destroy the tree
with the fruit thereof, and let us cut him off from the land of the living, that
his name may be no more remembered. 19. Ego autem quasi agnus, bos ductus
ad immolandum (ad mactandum) et non cognovi quod contra me cogitarent
cogitationes (hoc est, inirent consilia, nempe) corrumpamus ligno
panera ejus (ad verbum est, corrumpamus lignum in pane; sed dicemus
post de sensu verborum) et excidamus eum e terra vivorum, et nomen ejus non
memoretur amplius.
The Prophet adds
here, as I think, that he did not retaliate private wrongs: for the Jews might,
under this pretext, have rejected his doctrine, and have said, that he was moved
by anger to treat them sharply and severely. And doubtless, whosoever allows his
own reelings to prevail in the least degree, cannot teach in sincerity; for he
who prepares himself for the prophetic office, ought to put off all the
affections of the flesh, and to manifest a pure, and, so to speak, a limpid
zeal, and also a calm mind, so that he may seek nothing, and have no object but
the glory of God and the salvation of those to whom he is sent a teacher.
Whosoever then is under the influence of private feelings cannot act otherwise
than violently, so that he cannot either faithfully or profitably discharge the
office of a prophet or a teacher.
Hence the
Prophet now adds, in the second place, that he did not plead his own cause, nor
had respect, as they say, to his own person; for he knew not what the
Jews had devised against him. They who join the two verses think that
they have some reason for doing so, as they suppose that the Prophet now
expresses more fully what he had before briefly touched upon: but if any
maturely considers the whole passage, he will easily see that Jeremiah had
another object in view, and that was, to secure authority to his doctrine. The
Jews probably employed two ways to discredit the holy Prophet: "O,
thou divinest! — the same thing, as we have said, is done now by
many." He therefore summons the Jews here before God's tribunal, and
shews that it was nothing strange, that he brought to light what they thought to
be hidden, because it had been revealed to him by the Spirit of God. Even Christ
said the same,
"The Spirit, when he
comes, shall judge the
world."
(<431608>John
16:8)
The Spirit did not appear except in the doctrine of
the Apostles; but he exercised by the Apostles his own functions. The Apostle
also seems to have this in view in
<580412>Hebrews
4:12, when he says, that the word of God is like a two — edged sword,
which penetrates into the inmost thoughts and hidden feelings, even to the
marrow and bones, so as to distinguish between thoughts and
feelings.
Then the Prophet, in the first place,
shews that it was nothing strange that he ascended above all human judgments,
for he was endued with the authority of the Holy Spirit. And he adds, in the
second place, that he was not influenced by carnal feelings, but by a pure zeal
for God, for he knew not
their wicked designs; and he says that he was
like a lamb and an
ox, or a calf. There is here no
conjunction, and hence some join the two words, "And I am like a lamb a year
old:" for the Hebrews, they say, call a lamb a year old
çbk,
cabesh, and then a ram; but this is, in my view, a forced meaning, and a
copulative or a disjunctive may be supposed to be understood. I am then
as a lamb or as a calf, which is
led to the slaughter (to be sacrificed or
kined) Here the Prophet intimates that he was not violent, as angry men are wont
to be, who are excited either by indignation or great grief. He then testifies
that he was moved by no such feeling, for he differed nothing from a lamb or a
calf that is led to the slaughter.
fC20
For the sake of amplifying, he adds,
I knew not that they devised
devices against me, that is, this did
not come to my mind. The Prophet, indeed, might have suspected or even have
known this; but as he disregarded himself, and even his own life, he testifies
here that he had acted with so much simplicity as not to regard what they
planned and contrived.
He then adds, Let
us spoil wood in his
bread. They think rightly, according to
my judgment, who consider that there is here a change of case; for it ought
rather to be, "Let us spoil with wood his bread:" for that exposition is too
unmeaning, "Let us spoil or destroy wood," as though they spoke of a
thing of no value: for what has this to do with the subject? On the contrary, if
we retain, as they say, the letter, the Prophet might think that wood would be
spoiled in bread, as it would become rotten: but wood in bread, except by
becoming rotten, would do no harm. But doubtless the Prophet speaks here
metaphorically, as David does in
<196922>Psalm
69:22, when he says,
"They have put gall in my
bread, and vinegar in my drink."
Jeremiah also, in
<250315>Lamentations
3:15, complains that his food was mingled with poison. Similitudes of this kind
often occur; for when the very food of man is corrupted, there is no more any
support for life. The meaning then is, that his enemies had acted cruelly
towards the Prophet, as they sought in every way to destroy him, even by
poison.
Some take wood for poison, but I know
not whether that can be done. They indeed imagine that a poisonous wood is what
is here meant; but this is too refined. I take the meaning to be simply this, as
though they had said, "Let us spoil with wood his food," that is, "Let us
give him wood instead of bread; and this, by its hardness, will hurt his teeth,
ulcerate his throat, and cannot be digested so as to become nourishment." To
spoil this bread with wood is to cause the wood to spoil the food either by its
hardness or by its putridity. In this sense there is nothing
ambiguous.
The ancients perverted this
passage in the most childish manner when they applied it to the body of Christ.
The Papists too, at this day, boast wonderfully of this allegory, though they
make the most absurd use of it; for they seek to prove by it that bread is
converted, or, as they say, transubstantiated into the body of Christ;
and they quote Origen and Irenaeus, and others like them: "Behold,
explained is that passage of Jeremiah, let us send wood for his bread, (such
is the meaning of the Vulgate) for the body of Christ has been
crucified;" and then they add, "For he said, 'Take and eat, this is my
body.'"We see how extremely absurd this is; and it must appear ridiculous even
to children. But so great is the dishonesty and wantonness of the Papists, that
they cast off all shame, and only boastfully pretend the authority of the
ancients; and whatever Origen may have foolishly and falsely said, they will
have it to be regarded as something oracular, provided their errors are thereby
confirmed. But if we grant that the Prophet was a type of Christ, what has this
to do with the similitude of his body, since he speaks here only of food? It is
as though he had said, that his aliment was corrupted, as it were, with poison,
and that he was so cruelly treated by his enemies, that they sought to destroy
him by the means of his food.
fC21
It then follows,
Let us cut him off from the land
of the living. This kind of speaking
often occurs: the land or region of the living means the state of the
present life. He at last adds,
That his name may not be in
remembrance any more. In short, the
Prophet meant in these words to set forth the extreme savageness with which his
enemies were inflamed; for they were not content with intrigues or with open
violence, but wished to destroy him by poison, and wholly to obliterate his
name. it follows —
Jeremiah
11:20
20. But, O Lord of hosts, that
judgest righteously, that triest the reins and the heart, let me see thy
vengeance on them; for unto thee have I revealed my cause. 20. Et, Jehova
exercituum, judicans justintam, (ant, judex justitiae) scrutans (vel,
inquirens) renes et cor, videam ultionem tuam de ipsis; quia tibi revelavi
causam meam, (litem meam, ad
verbum)
Here the Prophet, after
having found that the impiety of the people was so great that he was speaking to
the deaf, turns his address to God:
O Jehovah of
hosts, he says,
who art a great Judge, who
searchest the reins and the heart, may I see thy vengeance on
them. The Prophet seems here
inconsistent with himself;, for he had before declared that he was like a lamb
or a calf, as though he had offered, as they say, his life a wining sacrifice;
but here he seems like one made suddenly angry, and he prays for God's
vengeance. These things appear indeed to be very different; for if he had
offered himself a victim, why did he not wait calmly for the event; why is he
inflamed with so much displeasure? why does he thus imprecate on them the
vengeance of God? But these things will well agree together, if we distinguish
between private feeling and that pure and discreet zeal by which the meekness of
truth can never be disturbed. For though the Prophet disregarded his own life,
and was not moved by private wrongs, he was nevertheless not a log of wood; but
zeal for God did eat up his heart, according to what is said in common of all
the members of Christ,
"Zeal for thine house
hath eaten me, and the reproaches of those who upbraided thee have fallen on
me."
(<196909>Psalm
69:9;
<430217>John
2:17;
<451503>Romans
15:3)
The Prophet then had previously freed himself from
all suspicion by saying that he was prepared for the slaughter, as though he
were a lamb or a calf; but he now shews that he was, notwithstanding, not
destitute of zeal for God. Here then he gives vent to this new fervor when he
says, "O Jehovah, who searchest the reins and the heart, may I see thy vengeance
on them."
The Prophet, no doubt, was free from
every carnal feeling, and pronounced what we read through the influence of the
Spirit. Since then the Holy Spirit dictated this prayer to the holy man, he
might still have offered himself a voluntary sacrifice, while yet he justly
appealed to God's tribunal to take vengeance on the impiety of a reprobate
people; for he did not indiscriminately include them all, but imprecated God's
judgment on the abandoned and irreclaimable.
It
is indeed true, that we may regard the Prophet as predicting what he knew would
happen to his people: and some give this explanation; they consider it as a
prediction only and no prayer. But they are terrified without reason at the
appearance of inconsistency, as they think it inconsistent in the Prophet to
desire the perdition of his own people: for he might have wished it through the
influ ence of that zeal, as I have said, which the Holy Spirit had kindled in
his heart, and according to the words which the same Spirit had
dictated.
He calls God the
Judge of
righteousness; and he so called him,
that he might wipe away and dissipate the disguises in which the Jews exulted
when they sought to prove their own cause. By this then he intimates that they
gained no — thing by their evasions, for these would vanish like smoke
when they came before God's tribunal. He, in short, means that they could not
stand before the judgment of God. He then adds, that God
searches the reins and the
heart. He says this, not only that he
might testify his own integrity, as some suppose, but that he might rouse
hypocrites. For he intimates that they stood safe before men, as they concealed
their wickedness, but that when they came before God's tribunal another kind of
account must then be given; for God would prove and try them, as the word
ˆjb,
bechen, signifies: he would search
the ruins and the
heart, that is, their most inward
feelings; For the Scripture means by reins all the hidden feelings or
affections.
He says,
For to thee have I made known my
judgment. The Prophet, no doubt, appeals
here to God's tribunal, because he saw that he was destitute of every patronage
— he saw that all were against him. Few pious men indeed were left, as we
have elsewhere seen; but the Prophet speaks here of the mass of the people. As
then there was no one among the people who did not then openly oppose God, so
that there was no defender of equity and justice, he turns to God and says, "I
have made known my cause to thee;" as though he had said, "O Lord, thou knowest
what my cause is, and I do not act dissemblingly; for I serve thee faithfully
and sincerely, as thou knowest. Since it is so, may I see thy vengeance on
them."
fC22
Now, we are taught in this passage,
that even were the whole world united to suppress the light of truth, Prophets
and teachers ought not to despond, nor to rely on the judgment of men, for that
is a false and deceptive balance; but that they ought to persevere in the
discharge of their office, and to be satisfied with this alone — that they
render their office approved of God, and exercise it as in his presence.
We may also learn, that the ungodly and hypocrites in vain make shifts
and evasions, while they try to elude the authority of the Prophets; for they
will at length be led before God's tribunal. When therefore we find
teachers rightly and sincerely discharging their office, let us
know that we cannot possibly escape the judgment of God except we submit
to their teaching. And Prophets and pastors themselves ought to learn from this
passage, that though the whole world, as I have already said, were opposed to
them, they ought not yet to cease from their perseverance, nor be
changeable, but to consider it enough that God approves of their cause. It
afterwards follows —
Jeremiah
11:21-23
21. Therefore thus saith
the Lord of the men of Anathoth, that seek thy life, saying, Prophesy not in the
name of the Lord, that thou die not by our hand: 21. Propterea sic dicit
Jehova ad viros Anathoth, qui qumrunt anitaare tuam, dieendo, Ne prophetes in
horninc Jehow, et non morieris in manu nostra, (hoc est, ne moriaris manu
nostra)
22. Therefore thus saith
the Lord of hosts, Behold, I will punish them: the young men shall die by the
sword; their sons and their daughters shall die by famine: 22. Propterea
sic dicit Jehova exercituum, Ecce ego vlsitans (visitabo) super eos;
adolescentes eorum monentur gladio, filii eorum et filiae eorum morientur
fame:
23. And there shall be no
remnant of them: for I will bring evil upon the men of Anathoth, even the
year of their visitation. 23. Et residuum non erit ipsis, (hoc est,
nihil erit ipsis residuum) quia re hire faciam malum super homines Anathoth
anno visitationis ipsorum (alii vertunt, annum, sod male, meo
judicio)
The Prophet here
expressly denounces vengeance on his own people: for we have seen at the
beginning of this book that he belonged to the town of Anathoth. Now it appears
from this passage, that the holy man had not only to contend with the king and
his courtiers, and the priests, who were at Jerusalem; but that when he betook
himself to a corner to live quietly with his own people, he had even there no
friend, but that all persecuted him as an enemy. We hence see how miserable was
the condition of the Prophet; for he had no rest, even when he sought retirement
and fled to his own country. That he was not safe even there, is a proof to us
how hardly God exercised and tried him for the many years in which he performed
his prophetic office.
As the citizens of
Anathoth had grievously sinned, so he denounces on them an especial calamity. It
is indeed certain that the Prophet was not kindly received at Jerusalem; nay, he
met there, as we shall hereafter see, with enemies the most cruel: but when he
hoped for some rest and relaxation in his own country, he was even there
received as we find here. This is the reason why God commanded him to threaten
the citizens of Anathoth with destruction. I cannot finish the whole
today.
PRAYER
Grant, Almighty God, that as thou
remindest us in thy word of our many vices and sins, we may learn to direct our
eyes and thoughts to thee, and never think that we have to do with a mortal
being, but that we may anticipate thy judgment: and may we learn so to examine
all our thoughts and try our feelings, that no hypocrisy may deceive us, and
that we may not sleep in our sins; but that being really and truly awakened, we
may humble ourselves before thee, and so seek thy pardon, that when we he down
in true repentance, thou mayest absolve us in thy mercy, through the virtue of
that sacrifice by which thine only — begotten Son has once for all
reconciled us to thee. — Amen.
Lecture
Forty-Eighth
CHAPTER
12
Jeremiah
12:1
1. Righteous art thou, O
Lord, when I plead with thee; yet let me talk with thee of thy
judgments: Wherefore doth the way of the wicked prosper? wherefore
are all they happy that deal very treacherously? 1. Justus es,
Jehova, si contendam teeurn (st litigem, vel, quando litigabo) tamen
judicia loquar teeurn (hoe est, disceptabojure teeurn:) Quousque via
impiorum prosperabitur (re/, feliciter babebit) quieti sunt omnes
transgredientes transgresstone?
The
minds of the faithful, we know, have often been greatly tried and even shaken,
on seeing all things happening successfully and prosperously to the despisers of
God. We find this complaint expressed at large in Psalm 73. The Prophet there
confesses that he had well — nigh fallen, as he had been treading in a
slippery place; he saw that God favored the wicked; at least, from the
appearance of things, he could form no other judgment, but that they were loved
and cherished by God. We know also that the ungodly become thus hardened,
according to what is related of Dionysius, who said that God favored the
sacrilegious; for he had sailed in safety after having plundered temples, and
committed robberies in many places; thus he laughed to scorn the forbearance of
God. And hence Solomon says, That when all things are in a state of confusion in
the world, men's minds are led to despise God, as they think that all things
happen on the earth by chance, and that God has no care for mankind.
(Ecclesiastes 9) But with regard to the faithful, as I have already said, when
they see the ungodly proceeding in all wickedness and evil deeds with impunity,
and claiming the world to themselves, while God is, as it were, conniving at
them, their minds cannot be otherwise than grievously distressed. And this is
the view which interpreters take of this passage; that is, that he was disturbed
with the prosperous condition of the wicked, and expostulated with God, as
Habakkuk seems to have done at the beginning of the first chapter; but he
appears to me to have something higher in
view.
We have said elsewhere, that when the
Prophets saw that they spent their labor in vain on the deaf and the
intractable, they turned their addresses to God as in despair. I hence doubt not
but that it was a sign of indignation when the Prophet addressed God, having as
it were given up men, inasmuch as he saw that he spoke to the deaf without any
benefit. Here then he rouses the minds of the people, that they might know at
length that he could not convince them that they were doomed to ruin by God. For
when Jeremiah spoke to them, all his threatenlugs were scorned and laughed at;
hence he now addresses God himself, as though he had said, that he would have
nothing more to do with them, as he had labored wholly in vain. This then seems
to have been the object of the Prophet.
But lest
the ungodly should have an occasion for calumniating, he intended so to regulate
his discourse as to give them no ground for cavining. Hence he makes this
preface, — that God
is, or would be
just, though he contended with
him. This order ought to be carefully
observed; for when we give way in the least to our passions, we are immediately
carried away, and we cannot restrain ourselves within proper limits and continue
in a right course. As soon then as those thoughts, which may draw us away frc,
in the fear of God, and lessen the reverence due to him, creep in, we ought to
fortify our minds and to set up mounds, lest the devil should draw us on farther
than we wish to go. For instance, when any one in the present day sees things in
disorder in the world, he begins to reason thus freely with himself, "What does
this mean? How is it that God suffers licentiousness to prevail so long? Why is
it thathe thus conceals himself?" As soon then as these thoughts creep in, if we
possess the true principle of religion, we shall try to restrain these
wanderings, and to bring ourselves to the right way; but this will be no easy
matter; for as soon as we pass over the boundaries, there is no restraint, no
limitation. Hence the Prophet wisely begins by saying,
Thou art just, though I contend
with thee. It is not only for the sake
of others he speaks thus, but also to restrain in time his own feelings and not
to allow himself more than what is right. We must still remember what I have
said, — that the Prophet here directs his words to God, in order that the
Jews might know that they were left as it were without hope, and were
unworthy that he should spend any more labor on
them.
He says,
And yet I will speak judgments
with thee; that is, I will dispute
according to the limits of what is right and just. Some indeed take judgments
for punishments, as though the Prophet wished the people to be punished; but of
this I do not approve, for it is a strained view. To speak judgments, means
nothing else than to discuss a point in law, to plead according to law, as it is
commonly said. By saying, "I will legally contend," he does not throw off
the restraint which he has before put on himself, but asks it as a matter of
indulgence to set before God what might seem just and right to all. 'David, or
the Prophet who was the author of that psalm which we have already quoted,
(Psalm 73) even when he expressed his own feelings and ingenuously confessed his
own infirmity, yet made a preface similar to what is found here. But he there
speaks as it were abruptly, "Yet thou art just;" he uses the same word
°a,
ak, as Jeremiah does; but here it is put in the last clause, and there at
the beginning of the sentence, "Yet good is God to Israel, even to those
who are upright in heart." The Prophet no doubt was agitated and distracted in
various ways, but he afterwards restrained himself. But it was otherwise with
Jeremiah; for he does not confess here that he was tried, as almost all the
faithful are wont to be; but as I have already said, he advisedly, and by the
guidance of the Holy Spirit, addressed his words to God; for he intended to
rouse the Jews, that they might understand that they were rejected, and rejected
as unworthy of having their salvation cared for any
longer.
By saying then,
Yet will I plead with
thee, he doubtless intended to touch the
Jews to the quick, as they were so extremely stupid. "Behold," he says, "I will
yet contend with God, whether he will forgive you?" We now see the real meaning
of the Prophet; for the Jews in vain brought forward their own prosperity as a
proof that God was propitious to them; for this was nothing else than to abuse
his forbearance. Jeremiah intended in short to shew, that though God might pass
by them for a time, yet the wicked ought not on this account to flatter
themselves, for his indulgence is no proof of his love; but, on the contrary, as
we shall see, a heavier vengeance is accumulated, when the ungodly increasingly
harden themselves while God is treating them with indulgence. This then is the
reason why the Prophet says, that he would plead with God; he had regard
more to men than to God. He yet does not set up the judgments of men against the
absolute power of God, as the sophists under the Papacy do, who ascribe such
absolute power to God as perverts all judgment and all order; this is nothing
less than sacrilege.
Now the Prophet does not
call God to an account, as though there was no rule by which he regulated his
works and governed the world. But by judgments he means, as I have said, what
God had declared in his law; for it is written,
"Cursed is every one who
continueth not,"
etc.,
(<052726>Deuteronomy
27:26;
<480310>Galatians
3:10)
Now then as the Jews were transgressors of the law,
nay, as they ceased not to provoke God to wrath by their vices, they ought
surely, according to the ordinary course of justice, to have been immediately
destroyed. Hence the Prophet says here,
I will plead with
thee; that is, "Hadst thou dealt
with this people as they deserved, they must have been often reduced to
nothing." At the same time he had no doubt, as we have said, respecting the
rectitude of the divine judgment; only he had regard to those men who flattered
themselves, and securely indulged themselves in their vices, because God diid
not immediately execute those punishments with which he threatens the
transgressors of his law.
fC23
Hence he says,
How long shall the way of the
wicked prosper? for secure are all they who by transgression
transgress; that is, who are not only
tainted with small vices, but who are extremely wicked. They then who openly
rejected all religion and all care for righteousness, how was it that they were
secure and that their way prospered? We now then more clearly understand what I
have stated, — that the Prophet turned his words to God, that he might
more effectually rouse the stupid, so that they might know that they were in a
manner summoned by this expostulation before the celestial tribunal. It now
follows, —
Jeremiah
12:2
2. Thou hast planted them; yea,
they have taken root: they grow; yea, they bring forth fruit: thou art
near in their mouth,and far from their reins. 2. Plantasti eos, etiam
radieem egerunt; prodierunt, etiam fecerunt frueturn (produxerunt fructum:)
prope es in ore ipsorum, et procul es a renibus ipsorum (hoc est, ab
intimo affectu, renes enim alibi dixinms accipi pro affectibus
arcanis)
When the happiness of
the wicked disturbs our minds, two false thoughts occur to us, — either
that this world is ruled by chance and not governed by God's providence,
or that God does not perform the office of a good and righteous judge when
he suffers light to be so blended with darkness. But the Prophet here takes it
as granted, that the world is governed by God's providence; he therefore does
not touch the false notion, which yet harasses pious minds, that fortune governs
the world. Well known are these words, "I am disposed to think that there are no
gods."
fC24 It was thought there were no gods who
ruled the world, because he died who deserved a longer life. And the wisest
heathens have thus spoken, "I see fortune, which yet no reason governs; I
see fortune, which prevails more than reason in these
matters."
fC25 But the Prophet, who was far removed
from these profane notions, held this truth,mthat the world is governed by God;
and he now asks, How it was that God exercised so long a forbearance? The
ungodly, the thoughtless, and inconsiderate might have said that this
forbearance was far too scanty. But the Prophet, as I have said, clearly
describes what the Jews deserved.
Then he says,
that they had been planted by God; for they could not have prospered had
not God blessed them. The metaphor of planting, as we have before seen, often
occurs, but in a different sense. When the celestial life is the subject, God is
said to have planted his own elect, because their salvation is sure. He is said
also to have planted his people in the land which he had given to them as an
heritage. Now, when he speaks of the reprobate, the Prophet says that they had
been planted by God, and for these reasons, because they flourished, because
they produced leaves, and because they brought forth some fruit. In short, as
Scripture, for various reasons, compares men to trees, so it employs the word
planting in a corresponding sense. The Prophet indeed says that the ungodly are
supported by God, and this is certain; for were not God to deal kindly with them
for a time, they could not but instantly perish. Hence their prosperity is a
proof of God's indulgence. But the Prophet expresses his wonder at this, not so
much through his own private feeling, as for the purpose of shewing to the Jews
that it was a strange thing that they were tolerated so long by God, as they had
a hundred times deserved to be wholly
destroyed.
Yea,
he says, they have taken
root. By this metaphor he means their
continued happiness. He says also, that they had
advanced
aloft; that is, were raised high and
increased.
fC26 He then adds, that they had
brought forth
fruit. The fruit of which he speaks was
nothing else than their offspring; as though he had said, that the ungodly were
not only prosperous to the end of life, but that they also propagated their
kind, so that they had children surviving them, so that their families became
celebrated. But the import of the whole is this, — that God not only
endured the ungodly for a time, but extended his indulgence to many ages, so
that their descendants continued in the same wealth, dignity, and power, with
their dead fathers.
He afterwards adds,
Thou indeed art nigh in their
mouth, but thou art far from their reins.
Jeremiah no doubt intended to anticipate them; for he knew that the
Jews would have objections in readiness, — "What art thou, who
summonest us here before God's tribunal, and who pleadest with God that he may
not too patiently bear with us? Are not we his servants? Do we not daily offer
sacrifices in the Temple? Are we not circumcised? Do we not bear in our bodies
the sign of our adoption? Do we not possess a kingdom and a priesthood? Now,
these are pledges of God's paternal love towards us, But thou wouldest have
thyself to be more just than God himself. Can God deny himself? He has bound his
faithfulness to us by the sign of circumcision, by the Temple, by the kingdom,
by the priesthood, and by the sacrifices; and when we do anything amiss, then
our sins are expiated by sacrifices and washings, and other
rites."
As then the Prophet knew that the Jews
were wont thus loquaciously and perversely to defend their own cause, he says,
"O, I see what they will say to me, even that which they are wont to say; for
the common burden of their song is, that they are the children of Abraham, that.
they sacrifice, and have other ways of pacifying God, and then that they possess
a priesthood and a kingdom. These things," he says, "are well known to me: but,
O Lord, thou knowest that they are mere words; thou knowest that they act
fallaciously, and that they do nothing but declare what is false when they
pretend these vain shifts and evasions; for thou knowest the heart,
(kardiognw>sthv;)
thou therefore understandest that there is nothing right or sincere in their
mouth; for their reins are far from thee, and thou also art far from
their reins." We hence also perceive with more certainty the truth of what I
have stated, — that the Prophet here pleads with God, in order that the
Jews might know that they could in no way be absolved when they came before
God's tribunal. It, follows
—
Jeremiah
12:3
3. But thou, O Lord, knowest
me: thou hast seen me, and tried mine heart toward thee: pull them out like
sheep for the slaughter, and prepare them for the day of slaughter. 3. Et
tu, Jehova, cognoscis me (cognovisti me), videbis me (vides me), et probasti cor
meum tecum (hoc est, probasti quale sit cor meum apud to, vel,
coram to:) extrahe eos tanquam oves ad mactationem, et praepara eos ad diem
occisionis.
The Prophet is not here
solicitous about himself, but, on the contrary, undertakes the defense of his
own office, as though he had said that, he faithfully discharged the office
committed to him by God. Though then the Jews, and even the citizens of
Anathoth, his own people, unjustly persecuted him, yet he was not excited by
private wrongs; and though he disregarded these entirely, he yet could not give
up the defense of his office. He then does not speak here of his own private
feelings, but only claims for himself faithfulness and sincerity before God in
performing his office as a teacher; as though he had said that he executed what
God had commanded him to do, and that therefore the Jews contended not with a
mortal being, but with God himself.
Hence he
says, But thou, Jehovah, knowest
me and seest me, and triest my heart towards
thee; that is, thou knowest how
sincerely I serve thee, and endeavor to fulfin my vocation, and thus to obey thy
command. He afterwards glories over them as a conqueror, and says,
Draw them forth as sheep for the
day of sacrificing, prepare them for
slaughter. Here no doubt the Prophet
intended not only to touch, but sharply to wound the Jews, in order that they
might know that they had been hitherto secure to no purpose, and to their own
ruin, because God had spared them. They who consider that the Prophet was
himself troubled, because he saw that God was propitious and kind to the
ungodly, think that, with reference to himself, he took comfort from this,
— that the judgment of God was nigh at hand; but I doubt not but that the
Prophet had regard to the Jews, as I have already reminded you. When, therefore,
he saw that they were torpid in their delusions, he intended to rouse their
sensibilities by saying, "I see how it is, O Lord; thou dost indeed
concede thyself; but what else is thy purpose but that they should be fattened
for the day of slaughter?"
He says, first,
Thou wilt draw them
out: others read, "Thou wilt lead
them forth," and quote a passage in
<072008>Judges
20:82, where
qtn
nutak, is taken in this sense. The word properly means to draw out with
force, as when a tree is pulled up, or when any one is drawn out against his
will; and this is the sense most suitable to the present passage.
Thou wilt
then
draw them
out; that is, thou wilt suddenly draw
them out to slaughter. He then intimates that there was no reason for the Jews
to be dormant in their prosperity, for God could in a moment act against them;
and as the pain of one in labor is sudden, so also, when the wicked say, Peace
and security, their ruin will come suddenly upon them.
(<520503>1
Thessalonians 5:3) This then is what the Prophet now means: but he goes on in
his way of teaching; for he does not address men as they were all deaf, but
speaks to God himself, that his doctrine might be more effectual:
Thou
then
wilt draw them
out, and
do thou prepare
them; for it is a prayer: do thou then prepare
them for the day of
slaughter.
fC27
The last expression ought especially
to be noticed. The Prophet indeed seems here in an excited feeling to imprecate
ruin on the people; but there is no doubt but that he was here discharging the
duty of his office, for he was the herald of God's vengeance. IIe therefore asks
God to execute what he had commanded him to denounce on the people. He had often
promulgated what God had resolved to do to them, but he had moved no one: he now
then asks God to fulfin what he had foretold the Jews — that they should
shortly perish, because they refused to
repent.
We may also learn from this passage,
— that when the ungodly accumulate wealth, they are in a manner fattened.
When oxen plough, and sheep are fed that they may bear wool and bring forth
young, they are not fed that they may grow fat, and a moderate quantity of food
will suffice them; but when any one intends to prepare sheep or oxen for the
slaughter, he fattens them. So then the feeding of them is nothing else than the
fattening of them; and the fattening of them is a preparation for their
slaughter. I have therefore said that a very useful doctrine is included in this
form of speaking; for when we see that plenty of wealth and power abound with
the ungodly and the despisers of God, we see that they are in a manner thus
fined with good things, that they may grow fat: — it is fattening or
cramming. Let us then not bear it in that they are thus covered with their own
fatness, for they are prepared for the day of slaughter. It follows
—
Jeremiah
12:4
4. How long shall the land
mourn, and the herbs of every field wither, for the wickedness of them that
dwell therein? the beasts are consumed, and the birds; because they said, He
shall not see our last end. 4. Quousque lugebit terra.et herba omnis agri
arescet prae malitia habitantium in ea? defecit bestiae (hoc est,
consumptae sunt besiae) et avis (hoe est, aves, est enallage
numeri tam in verbo quam in nomine;) quia dixerunt, Non videbit novissimum
nostrum (vel, finem
nostrum)
Jeremiah confirms the
former sentence and more strongly reproves the Jews, who still continued
obstinately to despise what he had said: "What do you mean, he says? for God's
judgment appears as to brute beasts and birds; and what have birds and sheep and
oxen deserved? Ye know that there is no fault in miserable animals, and yet the
curse of God is through them set before you; ye see that God is offended with
brute animals, but the fault is doubtless in you. And will God spare you, when
he has already begun, and long ago begun to inflict punishment on innocent
animals? how can he hear with you to the end, who are full of so many and the
most atrocious sins?" This then is a confirmation of his former
doctrine.
And hence we also learn that he did
not speak for his own sake, nor express his own private feelings, but that he
defended the doctrine which he had announced, that the Jews might know that God
was angry with them, and that they were not to expect that he would always
conceal himself, though he for a time connived at
them.
How
long, he says,
shall the land mourn?
or, How long should the land mourn? for thus it
ought to be rendered; and should
every herb become dry? "What!" he says, "is not
God's judgment visible in herbs and flocks and beasts and birds? Since it is so,
and the whole fault is in you, shall ye be spared? Will God pour forth his whole
wrath on herbs, on sheep, and on cattle? and shall you be at the same time
exempted from his judgment?"
And more clearly
still does he express his meaning, when he says,
Because they have said, He shall
not see our end. Here the Prophet
briefly shews that the wrath of God was seen in herbs as well as in brute
animals, because he was despised by the people. Since then evil proceeded from
them, should it not return on their own heads? It could not surely be otherwise.
But he speaks expressly of the end; for the Jews were so stupified by their
prosperity, that they thought that God was no longer adverse to them: "Ha!
what have we to do with God? we are already beyond the reach of danger." As
then they thus perversely rejected God, he upbraids them with the thought, that
they were to give no account to God. It is not indeed probable that they openly,
or with a full mouth, as they say, vomited forth such a blasphemy; but we know
that Scripture often speaks in this manner, "God shall not see;" "God will not
look on Jacob." Though the ungodly did not speak so insolently, yet they
no doubt thought thati they could set up many hinderances to prevent God's hand
from reaching them. Hence Jeremiah, according to the usual manner of Scripture,
justly lays this to their charge, — that they thought that they were now
as it were unknown to God and beyond the reach of his care, so that he would not
see their end; in other words, that they had no concern with God, because they
were on all sides so well fortified, that the hand of God could not reach
them. fC28
PRAYER
Grant, Almighty God, that though the
same hardness is inbred in us as in thine ancient people, we may not become
rooted in it; but do thou rouse us by thy Spirit, that we may suffer ourselves
to be gently governed by thyi word, and be so touched by thy threatenings, that
we may not defer the time whenever thou an — nouncest to us thy judgment,
but strive to be immediately reconciled to thee: and as there is no other way of
being reconciled except through thine only — begotten Son, may we in true
faith embrace the favor which thou offerest to us in thy gospel, and also devote
ourselves wholly to thee, being truly penitent of our sins; and as we ought to
make progress to the end of life, may we strive more and more to put off all the
lusts of our flesh, until we shall at length be made partakers of that glory
which thine only — begotten Son has prepared for us. —
Amen.
Lecture
Forty-Ninth
Jeremiah
12:5
5. If thou hast run with the
foot — men, and they have wearied thee, then how canst thou contend with
horses? and if in the land of peace, wherein thou trustedst,
they wearied thee, then how wilt thou do in the swelling of
Jordan? 5. Quia (vel, si) eumpeditibus (significat proprie
pedes, sed translative significat etiam pedites; si ergo cum
peditibus) cucurristi et fatigarunt te, quomodo miscebis te equitibus? et in
terra pacis tu confisus es, quid facies (vel, quomodo facies, vel
faceres) in altitudine
Jordanis?
Many think that God here
checks the boldness of Jeremiah, as though he had exceeded the limits of
moderation when he contended with God, as we have seen, because he patiently
endured the reprobate and did not immediately punish them. Hence they
elicit this meaning from rite words, "Thou hast hitherto been contending with
mortals, and hast confessed that thou didst maintain an unequal contest; dost
thou dare now to assail me, who am far greater than the whole world? Footmen
have wearied thee, who walk on earth; but thou engagest now with horsemen, that
is, with me."
But I have already shewn that the
Prophet did not undertake this cause presumptuously, nor was he carried away by
blind zeal when he disputed with God, but that he thus spoke through a divine
fervor: he was indeed influenced by God, in order that he might by this mode of
speaking more fully rouse an obstinate people. There was therefore no need to
check hint; for his object was no other than to shew by a lively representation,
that God would be the Judge of the Jews, who had despised his teaching
and esteemed it as nothing.
Some think that a
comparison is made between the citizens of Anathoth and the citizens of
Jerusalem: they hence suppose that Jeremiah is encouraged, lest he should
succumb under the temptations which awaited him; as though it was said, "Thy
citizens or thy people are like footmen; thou seest now how much they have
wearied thee, for thou canst not bear their insolence: what then will become of
thee, when thou comest to Jerusalem? for as there is more power there, so there
is more arrogance; thou wilt have to contend with the king and his court, with
the priests and with the people, who are blinded by their own splendor: horsemen
will be there, and thou wilt have all equestrian contest. Thou mayest hence see
how thou art to prepare thyself; for these things are only the beginnings, and
yet thou complainest of them."
But when I
maturely weigh all things, I come to another opinion, which both Jerome snd
Jonathan
fC29 have suggested, and yet obscurely, and
so confusedly that the meaning cannot be correctly understood, and especially
for this reason, because they did not state the exposition which we have
hitherto given; hence the meaning of what they have said does not seem suitable.
But the Prophet, I doubt not, here reproves the people and condemns their
presumption, because they thought themselves furnished with so many defences
that they despised the judgment of God. I regard then this verse as spoken in
the person of God, for hitherto Jeremiah has been the accuser, and arraigned the
whole people as guilty before God, and was also the herald of his judgment. Now
that what he says might have more weight, God himself comes forth and says,
Thou hast hitherto run with
footmen, and thou hast been wearied, how
will it be when thou comest to an equestrian contest? he intimates by these
words that a much greater outrage was at hand than what the Jews had already
experienced. Their country had been oppressed, their city had been exposed to
extreme peril, there had been as it were a pedestrian conflict; but God now
intimates that a heavier storm was nigh at hand, for horsemen would assail them,
because the Chaldeans and the Assyrians were to come with much greater violence
to lay waste the whole country and to destroy the city
itself.
This then is not addressed to the
Prophet, but to the people; as though it was said, that the Jews had but a
slight contest with the Assyrians, and yet were conquered and oppressed by many
calamities; but that they would have now to fight more seriously, as a greater
violence was impending over them:
how
then, he says,
canst thou contend with horsemen?
fC30
He then adds,
In the land of peace thou
trustest, and how wilt thou do in the rising of Jordan?
The land of peace is commonly taken for the
town of Anathoth, where the Prophet ought to have enjoyed a quiet life, as he
lived there among his relations and friends. The rising of Jordan is also taken
as signifying violent waves; but this has nothing to do with the subject. Were I
to approve of this view, I would rather take the rising of Jordan as meaning its
fountain, for we know that Jordan rose from Mount Lebanon, north of Jerusalem:
so then would I interpret the words, and the explanation would be plausible. But
as I feel assured that the words are not addressed to the Prophet, but to the
people, I doubt not but that the
land of peace
is the land open to plunder, that is, not
protected. As that is called the land of war, which is surrounded by alefences,
and fortified by towers, moats, and ramparts; so that is called the land of
peace, which is not capable of repelling enemies. The Prophet derided the Jews,
because they swelled with so much arrogance, though they possessed no
fortresses: "Ye are," he says, "in the land of peace, having no means to carry
on war, and possessing no forces to resist your enemies: as then ye swell with
so much pride in your penury and want, what would become of you, were you in the
rising of Jordan? that is, were your cities on the banks of Jordan, where it
widely spreads, so as to prevent any access?" Rising here means height or
largeness: for
ˆwag
gaun, signifies pride, and metaphorically it means the highest or chief
glory. "What wouldest thou do," he says, "in the largeness
of Jordan? that is, were that river a defense to you against enemies? for there
is nothing that can hinder your enemies from coming to your gates, from breaking
down your walls by warlike instruments; and ye glory: how great is your madness,
for ye do not consider how weak you are?" We hence see that in the whole of this
verse the foolish boastings of the people are beaten down; for they were proud
without a cause, as they were destitute of all defences and auxiliaries.
This then is what I consider to be the real
meaning.
fC31 It afterwards follows
—
Jeremiah
12:6
6. For even thy brethren, and
the house of thy father, even they have dealt treacherously with thee; yea, they
have called a multitude after thee: believe them not, though they speak fair
words unto thee. 6. Certe etiam fratres tui et domus patris tui, etiam
ipsi perfide agunt in te, etiam ipsi clamant post te plena voce (vel,
turmatim,
alm
enim varie exponitur;) ne confides ipsis, etiam si loquantur ad te
(hoc est, tecum) bona (id est, amice tecum
loquantur.)
Here God addresses his
Prophet, in order to confirm the whole of what we have observed. Jeremiah's
object was, as we have said, to set forth the judgment of God: he therefore
undertook the part of art accuser, and shewed how intolerable was the impiety of
the whole people. He afterwards shewed that he was a conqueror in the cause. And
now God himself speaks: he first indeed reproves the people and condemns their
insane presumption; and then he addresses the Prophet himself, as though he had
said, "Thou hast faithfully pleaded my cause, and as thine own people are all
perfidious, there is no reason for thee to doubt but that I will be thy
defender."
The Prophet no doubt was commanded to
preach and to write in God's name; and yet he had regard to the people, who
would have hardened themselves against his preaching, had he not more fully set
forth the dreadful judgment of God. Hence he says,
Surely even thy brethren and the
house of thy father, etc.: it is an
amplification, when he says, that not only the citizens of Jerusalem and the
whole people had conspired against the Prophet, but also his own relations and
friends; Even thy
brethren, he says,
and the house of thy father, even
these, etc. We see how emphatically God
speaks; and there is an imp~ied comparison between the citizens of Anathoth and
the rest of the Jews, for they dealt not with a brother and one of themselves
with any more courtesy than those not related to him. He repeats for the third
time, Even these have cried after
thee; that is, "They have so
inimically persecuted thee, that even when thou hast yielded to their fury they
were not pacified." For to cry after one is all evidence of settled hatred; for
when an enemy stands his ground and offers resistance, it is no wonder that we
assail him; but when he turns his back and allows that he is conquered, and
declines fighting, it seems that we are burning with a furious hatred, when we
follow him and draw him to figlit against his will, even when he of his own
accord avoids a contest. It was to set forth this blind fury that God said that
they cried after
Jeremiah.
fC32
He adds the word
alm,
mela, which some render "with a full voice;" others, "in a troop,"
or, "in a mass." Either sense may be admitted; I will not therefore dwell on the
point; for it makes but little difference whether we say that they
followed the Prophet with loud clamor, or that they in a troop conspired against
him.
He afterwards subjoins,
Even though they speak to thee
good things, that is, though they
pretend to be friends and profess peace,
yet trust them
not. God intimates by these words, that
though the citizens of Anathoth did not openly rage against Jeremiah, they were
yet full of perfidy: in short, he means that they were either wolves or foxes,
for they fought against the Prophet, now by fraud, then openly. We hence see
that God here condemns the people, and shews his approbation of what had been
previously said by Jeremiah. He afterwards subjoins
—
Jeremiah
12:7
7. I have forsaken mine house,
I have left mine heritage; I have given the dearly beloved of my soul into the
hand of her enemies. 7. Reliqui domurn meam, deserui haereditatem meam,
posui dilectionem (aut, desiderium) animae meae in manum inimicorum
ejus.
He confirms what I have
already stated; he testifies that the people were either openly furious or
acting perfidiously and deceitfully; nor has it been the object hitherto merely
to say that wrong had been done to the Prophet, but regard has been had to what
he taught.
He now adds,
Forsaken have I my house and left
my heritage. God here declares that it
was all over with the people. They were inebriated with vain confidence, relying
on the covenant which God had made. with their fathers, and thought that God was
bound to them. Thus they wished to treat God with contempt according ,o their
own humor, and at the same time to allow themselves every kind of
licentiousness. The Prophet makes here many concessions, as though he had said,
"Ye are the house of God; ye are his heritage, ye are his beloved, ye are
his portion and his richest portion; but all this will not prevent him to become
your Judge, and at length to treat you with rigorous justice, and to vindicate
himself." We now perceive the meaning of the Prophet. But as I have before said,
the words have more weight having been spoken by God, than if Jeremiah himself
had said them. God then, as though sitting for judgment, declares thus to the
Jews, Forsaken have I my
house. The Temple was indeed commended
in high terms; but the whole country also was on account of the Temple regarded
as the habitation of God; for Judah was overshadowed by the Temple, and was
secure and safe under its shadow. This word then is to be extended to the whole
land and people, when God says, "Forsaken have I nay house;" that is, "Though I
have hitherto chosen for myself an habitation among the Jews, yet I now
leave them." He then adds, Left
have I my heritage. (The verbs
bz[
oseb, and
çfn
nuthesh, have nearly the same meaning; the one is to forsake, and the
other is to leave) This distinction was a great honor to the Jews; and hence,
how much soever they kindled God's wrath against themselves, they yet, thought
that they were safe as it were by privilege, inasmuch as they were the heritage
of God. The Prophet. concedes to them this distinction, but shews how vain it
was, for God had departed from them.
He then
says, Given have I the desire
or the love
of my
soul,
fC33etc. The word
twdydy,
ididut, may be rendered love; but in Latin we may render it darling,
(delitias:) the darling
then
of my soul have I put in the land
of her enemies; for the pronoun is in
the feminine gender. We hence see what is the subject here; for God intended to
deprive the Jews of their vain confidence, and thus to humble and subdue them,
so that they might know that no empty and vain titles would be of any help to
them. These titles or distinctions he indeed concedes to them, but not without
some degree of irony; for he at the same time shews that all this in which they
gloried would avail them nothing when God executed on them his vengeance. But
further, this passage contains an implied reproof to the Jews for their
ingratitude, inasmuch as they were not retained in their obedience to God by
benefits so remarkable; for how great was the honor of being called the heritage
and the house of God, and even the beloved of his soul? They had deserved no
such honor. As then God had manifested towards them such incomparable love, as
he had rendered himself more than a father to them, was it not a wickedness in
every way inexcusable, not to respond to so great a love, and that gratuitous,
and also to so great a liberality? for what more could God have done than to
call thenl the darling of his soul?
We hence see
that the sin of the people is greatly amplified by these distinctions, on
account of which they yet fostered their pride; as though he had said, "These
words indeed are ready on your tongues, — that ye are God's heritage,
and sanctuary, and his love; but ye are for this very reason the more
abominable, because ye respond not to God's love and bountiful dealings: He has
favored you with incredible love, he has raised you to very great honor, and yet
ye despise him and perversely resist his teaching, nor can ye bear him to
govern you." We now then see what instruction may be gathered from these
words. It follows —
Jeremiah
12:8
8. Mine heritage is unto me as
a lion in the forest; it crieth out against me: therefore have I hated
it. 8. Fuit mihi haereditas mea quasi leo in sylva; edidit contra me
vocem suam; propterea odio ipsam
habui.
God now shews the reason why
he resolved to cast away the people; for it might appear at the first view very
inconsistent, that God's covenant, which he had made with Abraham and his seed,
should become void. Hence he shews here that he was not too rigid in heavily
punishing the Jews, and that he could not be accused of levity or inconstancy in
rejecting or repudiating
them.
Mine
heritage, he says,
has become like a lion in the
forest; that is, they have not only
acted insolently towards me, but they have even dared furiously to attack me,
like a lion who roars against men in the forest. God then here complains of
their contempt, and then he declares how furious was their impiety: for the
Jews, as though seized by the rage of a wild beast, dared to make a
violent attack on him. And the words, as they are connected, render the sin the
more atrocious, My
heritage, he says,
has become to me as a lion in the
forest: one's heritage and patrimony, we
know, is his delight; and then, they who possess small tenements live much more
quietly than those who occupy large ones. God now shews that he was in his own
heritage as though he was in a vast and wild forest, and also, that the fields
which ought to have been his delight, and also his vineyards and meadows, were
become places of the greatest horror, as though a lion were roaring and raging
against unhappy men.
He says further, that it
had sent forth its
voice. By these words he accuses the
people of extreme wantonness; and such is to be found in the world at this day;
for how audaciously do the Papists vomit forth their blasphemies against God?
The unprincipled and the dregs of society hesitate not with a full mouth to be
insolent towards God; and courtiers also and epicures, and those who admire
themselves for their splendor and wealth, with what haughtiness do they rise up
against; him; and how disdainfully do they reject every truth that is set before
them! We therefore in this miserable age experience the very same thing which
the Prophet deplores in the men of his own time, — that they raised their
voices against God himself.
He therefore comes
to this conclusion, — that he hated his own heritage. "Since then,"
he says, "the Jews are become to me as lions in a forest, since they have
rendered themselves a horror instead of a delight to me, what am I to do with
them? Can I treat them as my patrimony and heritage? But they have put me to
flight by their treachery, yea, by their diabolical fury. It is therefore
nothing strange that I hate them, though they have been my heritage." Thus the
Prophet shews, that it availed the Jews nothing that they had been of old
adopted, since they had repudiated themselves and had become alienated from God
their Father.
Let us also hence learn, that
whatever honor hypocrites at this day possess in the Church, they yet boast in
vain; for though they may for a time be counted as the heritage of God, they are
at the same time hated by God, inasmuch as they are within full of wickedness
and of perverseness towards him; and then, when urged and pressed, they hesitate
not to vomit forth their insolence. It follows:
—
Jeremiah
12:9
9. Mine heritage is unto me
as a speckled bird; the birds round about are against her: come
ye, assemble all the beasts of the field, come to devour. 9. An avis
picta (vel, tineta, aut, colorata) hrereditas mea mihi? an avis in
circuitu super earn? Venite, colligite vos (alii transitive acdipiunt,
congregate omnes bestias, sed subaudiendum est, congregate vos) omnes
bestiae agri (hoc est, onmes bestiae agrestes) venite ad devorandum
ipsam.
The beginning of this verse
is variously explained, Some think that a kind of bird is here meant, which has
various colors, one variegated, which excites all other birds against itself;
but this is without meaning. Others are of the opinion, and the greater part
too, that birds tinged with blood were against his heritage. They hence thus
explain the words, "Is a bird, tinged," that is; with blood, "my
heritage," that is, about my heritage; "is there a bird around it?
They consider both clauses to be of the same meaning; and hence they think
that the same thing is repeated in different words, that birds were flying
against the Jews, like those which are drawn by the smell of carcases, and which
come in great numbers, that each may have a part; and then, wild beasts follow
them. But I approve of neither of these explanations; nor indeed have they even
the appearance of being correct.
I therefore
think that the people are now compared to foreign birds, as they were before to
lions; as though he had said, — "I had chosen this people for myself, that
they might be my friends, as birds which are wont to be gathered into their own
cages, as sheep into their own folds, and as oxen, and other animals which are
tamed, keep within their own enclosures. So when I gathered this people, I
thought that they would be to me like domesticated sheep; but now they are like
speckled birds; that is, like wild birds, or birds of the wood." For I have no
doubt but that by a speckled or colored bird is to be understood a strange bird,
which by its novel appearance excites the attention of men.
Is
then
a variegated
bird, or a bird of the wood,
become mine heritage?
Questions, we know, were often used by the
Hebrews; and the Prophet here simply affirms the fact; and as God had said
before, that his heritage was become like a lion in the forest, so he adds now,
that his heritage was like a speckled bird. A question has much more power and
force than a simple declaration; for God assumes here the character of one in
astonishment, — "What does this mean, that my heritage should become to me
like some bird from the wood, or a foreign bird?" He then adds,
All birds
then
shall be around and all beasts of
the
field.
fC34
We now see how fitly the words of the
Prophet run; God had complained that his heritage was like a lion in the forest,
and also like a wild and foreign bird; and now he says,
Then all birds
wiIl fly to the prey and
all the beasts of the
field; as though he had said, —
"Since they have dared to act thus wantonly, and have dared to assail my
servants like wild beasts, and have also become wild birds which cannot be
tamed, I will shew what they will gain by their ferocity; for I will now send
for all the birds of the air, and the wild beasts of the wood:, that they may
fly together quickly, and that they may come together to the prey." That we must
thus understand the Prophet's meaning, we learn from the very words; for God not
only says, "A speckled bird has mine heritage become," but he adds, to
me, as he had before said, that his heritage had become to him as a lion, so
he says now, Is not mine heritage
become to me? etc. This pronoun then
ought to be carefully noticed; for we hence learn, as I have said already, that
the intractable disposition of the people is here condemned, for they could by
no means be tamed.
But the latter clause ought
also to be especially observed; for it imports as much as though God had said,
"As then your wickedness is such that ye are to me lions and wild birds, take
your course; but I will yet check this your barbarous and untameable
ferocity; for I have under my command all the birds of the air and all the wild
beasts of the field; let them then come together to this one bird, and to this
one beast. Ye are but one bird; ye are indeed terrible at the first view, for ye
are worse than all the hawks; but ye are only one bird, and around you shall
come all birds, which shall make war on you. Ye are as one lion in
a forest, or one boar, or one wolf; but all the savage beasts of the wood shall
come together against you, and shall come together to devour
you."
This place deserves special notice; for we
hence learn how foolishly men deceive themselves when they oppose God and
perversely shake off his yoke, and suffer not, themselves to be corrected by his
word; they are lions, they are savage birds; but the Lord can easily destroy
them, for all birds and all wild beasts are ready to obey him; and hence it
follows: —
Jeremiah
12:10
10. Many pastors have
destroyed my vineyard, they have trodden my portion under foot, they have made
my pleasant portion a desolate wilderness. 10. Pastores nmlti perdiderunt
vitem mean.a, calcarunt (aut, vastarunt, utrunque enim significat
wssb,
sed hic verbum quadratum, perdiderunt ergo) portionem mearn, dederunt
portionem desiderii mei in desertum
vastitatis.
He explains by another
comparison what we have just observed; he calls those pastors or shepherds whom
he had before compared to wild beasts; for by saying, "Come ye, all the
wild beasts of the wood," he doubtless meant the same as those of whom he
now speaks; and yet he calls them pastors. But he touched the Jews to the quick,
for they could not bear him to discharge the office of a pastor towards them.
God ought to have been the pastor of his chosen people; but they were wild
beasts. "Forsaken them have I," he says, "for they were wholly unworthy.
What now then? Other pastors shall come, but those of a very different
character, being fiercer and more cruel than wolves or any savage wild beasts."
Though then the Prophet blends various comparisons, we yet see that he handles
the same subject; we also see why he thus changes his expressions, for there is
a meaning in every word he uses. It is indeed certain that those also are called
pastors who would come as leaders or chiefs from Assyria and Chaldea; but there
is no doubt here an implied antithesis, such as I have referred to, as though he
had said, "I have hitherto been a shepherd to you, and was wining to continue to
be so perpetually; but as ye can no longer bear me, other shepherds shall come,
who will treat you according to their own will and
disposition."
PRAYER
Grant, Almighty God, that as thou hast
not only been pleased to offer thyself to be our Shepherd, but hast also set
over us thine only — begotten Son, that he might gather us into his own
fold, and as he sweetly invites us daily by his voice to continue collected
under his power and government, — O grant that we may suffer ourselves to
be governed by him, and never be like wild and untameable beasts, but so obey
his voice, that wherever he may call us we may be ready to follow, and thus
proceed through the whole course of our life, until we shall at length reach the
goal which is set before us, and be thence led to the fruition of that eternal
inheritance and glory which thine only — begotten Son has obtained for us
by his own blood. — Amen.
Lecture
Fiftieth
We began yesterday to explain what the Prophet
declared that the Jews would be laid waste by shepherds; and we said, that there
is implied in this expression what is ironical; for they caught to have allowed
themselves to be governed by God, who was wining to discharge towards them the
office of a shepherd; but as they had refused to receive such a favor, they had
deserved to be given over by God to the Assyrians and Chaldeans, who are also
called shepherds. As, however, there is mention made of vineyard, the Prophet
alludes to the shepherds of sheep or cattle: for when any one brings his herd or
his flock to a vineyard it is no small evil. Hence also this allusion is not
unsuitable. However this may be, the Prophet intimates, that as they would not
bear the yoke of God, such shepherds would come as they
deserved.
He again repeats what we have before
observed, that this people had not only been God's vineyard,
µrk
carem, but also his portion or his heritage, and even a portion of
desire: for God designed that it. should be often testified, that no bounty
towards the Jews had been omitted by him, in order that their ingratitude might
appear less excusable. As then God had manifested so much love towards them as
to call them the desire of his soul and a desirable heritage, what wickedness it
was not to acknowledge such an incomparable kindness? It now follows
—
Jeremiah
12:11
11. They have made it
desolate, and being desolate it mourneth unto me; the whole land is made
desolate, because no man layeth it to heart. 11. Posuit
vastitatem, luxit super me (vel, ad me) vastata ( vel, vastatio,
quidam adjective accipiunt, quidam volunt esse nomen substantivum, sed
proprie
hmmç
secundum grammaticam est vastatio, sed appositive loco participii capitur,
quemadmodum continuo post subjicit,) vastata est omnis terra; quia (vel,
tametsi) nemo posuit super cor (hoc est, nemo animum adjecit,
quemadmodum alibi
vidimus.)
There is a change of
number in the verb
µç
shem; but there is no obscurity: for the Prophet means, that the Jews
would be exposed to the outrage of all, so that every one would plunder and lay
waste the land. He does not then speak only of all their enemies or of the whole
army; but he also declares that every one would be their master, so as to vex,
scatter, devour, and wholly to destroy them at his pleasure: in short, he sets
forth the atrocity of their punishment, — that the whole land would not
only be spoiled by the united army, but also by every individual in
it.
fC35
He then adds that the
land was in mourning
before him. The Prophet seems to me to touch
here the torpor of his own nation, because there was no one who had any regard
for God; nay, they laughed at the judgments which were nigh at hand, and of
which he had often spoken. Hence God says, that they would at length come to him
when calamities oppressed them and caused them to mourn. "As then in
peaceable times," he says, "they are unwining to come to me, but are so
refractory and untameable, that I can effect nothing by so many warnings, they
shall come," he says, "but in another state of mind, even in extreme
mourning ."
He afterwards adds,
No one lays on the
heart. What this means we have elsewhere
explained. But the particle
yk,
ki, which is properly a causative, may be here rendered as an
adversative. If we take it in its first and most proper sense, then a reason is
here given why the Jews would be brought to a most grievous mourning, even
because they had despised all the prophets, and wholly disregarded as a fable
what they had so often heard from God's mouth: and this is the view taken by
most interpreters. But it may be also taken as an adversative, as in many other
places, — "Though no one lays on the heart;" and thus it will be a
complaint as to their perverse stupor, inasmuch as, when smitten by God's hand,
they did not perceive that they were punished for their sins, not that they were
wholly insensible as to their evils. But what avails it to cry and to howl, as
God's Spirit speaks elsewhere, except, the hand of the smiter be perceived? The
Jews then ought, had a spark of wisdom been in them, to have considered their
sins, to have prayed for forgiveness, and to have repented, and also to have
embraced the favor promised to them. But when they perversely added sins to
sins, God justly expostulated with them, because they did not attend to the
signs of his wrath, by which they ought not only to have been taught, but also
subdued. It follows —
Jeremiah
12:12
12. The spoilers are come upon
all high places through the wilderness: for the sword of the Lord shall devour
from the one end of the land even to the other end of the land: no
flesh shall have peace. 12. Super omnes oras (vel, quomodo alii
vertunt, super omnia loca excelsa,
µypç,
uno verbo dicere licebit, prominentias; accipitur etiam pro rupibus;
sed loquitur de finibus extremis; ergo super fines extremos) in desertum
venerunt perditores; quid gladius Jehovae voravit a fine terrae usque ad finem
terrae; non est pax universae
carni.
Jeremiah here proceeds
farther — that no corner of the land would be exempt from the attacks of
enemies. Desert is not put here for solitude not inhabited, but for high places;
and as such places fbr the most part are fit for pastures, there is no doubt but
that he means here secluded places. It is, however, sufficient for our present
purpose to consider, that the desert; here is put in opposition to the level
parts of the country. When, therefore, the enemies had rambled through the
plains, the Prophet says, that no recesses, however hidden, would be safe; for
there also the violence of the enemies would penetrate. And this is what he
states more clearly at the end of the verse when he says that there would be no
peace to any flesh: for he intimates, no doubt, that all, from the least to the
greatest, would be rendered miserablei as God's vengeance would reach every one
without exception; and he says this, because those who sought hiding —
places might have hoped to escape, thinking that the enemy would be satisfied
with a limited victory; but the Prophet declares, that God's wrath would so burn
as to consume all, and to leave no part of the land without involving in ruin
the rich and the poor, the country people and the
citizens.
After having then threatened the
plains, which were more open and accessible, he now adds, that neither the
mountains nor the hins would escape the outrage of their enemies; and at the
same time he reminds them that God would be the author of all their calamities;
for had he only spoken of the Chaldeans, the Jews would not have thought that
they were given up to punishment by God on account of their sins: it would have
therefore been without any good effect had they thought that they had a contest
only with the Chaldeans. Hence he calls their attention to God's judgment, and
shews, that though ambition, avarice, and cruelty instigated and influenced
their enemies, they were yet conducted by a divine power, because the Jews had
for a long time provoked against themselves the vengeance of God. He, in short,
intimates that the Chaldeans would fight for God and do his work, as he would be
the chief commander in the war; and this he intimates lest the Jews should think
that such great calamities happened to them by chance: hence he says,
The sword of Jehovah hath
devoured, etc. He indeed speaks
of future things; but he uses the past tense, which is commonly done by the
prophets. fC36
It now follows
—
Jeremiah
12:13
13. They have sown wheat, but
shall reap thorns: they have put themselves to pain, but shall not
profit; and they shall be ashamed of your revenues, because of the fierce anger
of the Lord. 13. Seminarunt triticum et spinas messuerunt; haereditatem
adepti sunt (vel, fatigati sunt) nec profecerunt; et confusi sunt a
proventibus vestris, a furore (vel, excandescentia, potius) irae
Jehovae.
Most interpreters
understand this of the prophets, that they had been disappointed, after having
faithfully cultivated the field of God and sown good seed, that thorns only had
sprung up, and briars only had grown: but this is a strained exposition. The
Prophet, I doubt not, sets forth the curse of God, which the people were soon to
experience. I indeed readily admit, that when he speaks of sowing and reaping,
the expression is metaphorical; but I have no doubt but that the Jews are said
to sow in seeking aids here and there, in strengthening themselves by
confederacies, and in devising means to repel
dangers.
Hence he says, by way of concession,
that they had sown
wheat; for they had recourse to false
counsels: but he speaks according to what they themselves thought; for they
imagined that they were safe when they found that the Egyptians were ready to
help them; and when they procured assistance from various quarters, they
considered that they were acting wisely, and. thus they flattered themselves
with a prosperous issue. The Prophet now laughs to scorn this vain confidence:
but yet in words he allows that they were going on successfully: as a
husbandman, while sowing, expects that he will have a good harvest, so also the
Jews thought that they would have good fruit after having thus sown. But the
Prophet says that they would be disappointed; for instead of wheat briars and
thorns would grow, so that the issue would not answer their expectations. Thus
the words of the Prophet would well harmonize: but to explain the passage of the
prophets would by no means be suitable, as it will hereafter appear more
clearly.
He then says that they had
sown wheat
(he uses the plural number)
and reaped
thorns. He intimates that they hoped for
a good harvest, for they sowed wheat, as they thought; that is, they wisely, or
rather astutely, provided for themselves, as they left undone nothing that was
necessary for their safety; but they reaped, or shall reap thorns;
for he speaks of what was future. He means that God would frustrate their
expectation; for their sowing, from which they promised themselves so much,
would prove fruitless.
He then adds, that they
had obtained an
inheritance, or had endured grief,
but were not
enriched. Some render the first clause a
little more harshly, that "they were riJeremiah" But I readily excuse its
harshness, if it suits the place: then the meaning would be, — that they
tormented themselves with continual labors, and thus became rich; for we know
that they who are extremely anxious about anything wear out themselves, and
become in a manner their own executioners; and this would not be unsuitable to
this place. However, a different view may be taken, — that the Prophet
uses the expression, that they had obtained an heritage, not in its ordinary
sense, as signifying, not that God gave them the land of Canaan as their
hereditary possession, or that they had accumulated wealth, but that they had
thus increased in their own esteem, because they had the Egyptians as their
friends, and looked for help to the neighboring nations, and because they
thought that they could by various stratagems prevent the Chaldeans from coming
nigh them. Their heritage then was, that they were able to collect from various
quarters such assistance as would render them safe, and repel all dangers. God
then allows that they had obtained an heritage; but what then, he says? All this
will not avail them, nor shall they be thereby enriched. He, in short, intimates
that they would be thus deceived by trusting in helps so laboriously and
sedulously acquired; for the aids in which they proudly trusted would vanish
away, as well as all their counsels and designs; in a word, the vain attempts by
which they thought to secure everything for themselves are laughed to
scorn.
He adds, for the same purpose, that they
were confounded on account of
their produce. They who understand this
of the prophets read thus, "they were ashamed," that is, "of their own labors;"
but this is wholly foreign to the subject. He then continues in the same strain,
— that the Jews were ashamed when they found the issue contrary to what
they expected. He mentions "produce:" the noun conms from
ab
ba, which means to come or to enter; it has also other meanings. But the
Hebrews call it produce, because it comes every year. He says then, that they
were ashamed of their
produce, because they received no fruit
such as they expected. Thus Jeremiah carries on the same metaphor: they had
sown, but thorns were found instead of wheat; they also obtained for themselves
an heritage, or they wearied themselves with labor, but it was useless: they
further promised to themselves a great and rich produce, but it came to nothing.
We now then understand the meaning of the
words.
But we must at the same time consider
what the Prophet had in view. Doubtless he intended to shake off from the Jews
that arrogance by which they blinded themselves, as though he had said, —
"I see that I effect but little; for the Egyptians, who are to come to your aid,
are as yet strong; ye think that they are prepared to oppose the
Assyrians and Chaldeans, and ye have also other confederacies. As then ye
are thus well fortified, ye consider yourselves to be cut of the reach of
danger; but the Lord will make you ashamed of this your presumption, for all
your produce or provision will come to nothing." The produce, we know,
was the successful issue with which they flattered themselves, so that they
thought that nothing would do them harm. This then is the meaning of the
Prophet.
fC37
He adds,
Through the burning of the wrath
of Jehovah. They could not have been
otherwise awakened, except they were made to think that God was angry with them.
The Prophet then says, though the whole world might laugh him to scorn, that
nothing would avail them, inasmuch as God fought against them. We must at the
same time notice the change of person,
They have been ashamed of your
produce. Some have on this account
applied the verb,
wçb,
beshu, "they have been ashamed," to the prophets; but it is an
anomaly often found, and it is in this place very emphatical. Had he said, in
the third person, "They were ashamed of their fruits," it would have been less
calculated to rouse their minds; but having previously spoken in disdain of the
Jews, as he knew them to be deaf, he now, as he proceeds, turns his discourse to
them, and says that they were ashamed; yes, he says, "Ye were ashamed of
your fruits." It is therefore a kind of modification; but it is only used that
the Prophet might more sharply touch their feelings; for they had need of this
kind of speaking, as a plain discourse would have produced no effect. It follows
—
Jeremiah
12:14
14. Thus saith the Lord
against all mine evil neighbors, that touch the inheritance which I have caused
my people Israel to inherit; Behold, I will pluck them out of their land, and
pluck out the house of Judah from among them. 14. Sic dicit Jehova, Super
omnes vicinos meos malos qui tangunt haereditatem meam, quam haereditare
obtinui, populum meum Israel; ecce ego evellam ipsos e terra ipsorum, et demum
Jehudah evellam e medio ipsorum.
The
Prophet now begins to mitigate what might have beyond measure exasperated the
minds of the people; and this he did, not so much for the sake of the people in
general, as for the sake of the elect, a few of whom still remained. We have
indeed seen that it was all over with the body of the people; for it had been
said to Jeremiah,
"Pray not for them, for I
will not hear
them,"
(<241114>Jeremiah
11:14)
The Prophet then knew the immutable purpose of God as
to the mass of the people. Nor did he intend here to soften what might have
appeared grievous in what he had taught. But as we have said elsewhere, and
indeed often repeated, the prophets used reproofs only as to the whole
community, and then spoke as it were apart to the elect; for there ever was a
remnant among that people, inasmuch as God never suffered his covenant to be
made void. As then the Church was still existing, the Prophet had regard to the
hidden seed, and therefore blended consolation with those grievous and dreadful
predictions which we have noticed.
This is the
reason why he now says that God would be the avenger of that cruelty which their
neighbors had exercised towards the Jews. For this temptation might have greatly
disturbed the minds of the godly, — "What means this, that God rages so
violently against us, while he spares the heathens? Have the Moabites, or the
Ammonites, or the Idumeans, deserved nothing? Why then does God bear with them,
while he deals so severely with us?" The Prophet then meets this objection, and
says, that punishment was nigh those nations, and such as they deserved, and
that for the sake of the chosen people. If indeed he had only said that the
Moabites and the Idumeans, and the rest, would be summoned before God's
tribunal, that they in their turn might be punished, it would have given no
relief to the miserable Jews; for it would have been a very empty consolation to
have only so many associates in their misery: but the Prophet also adds, that
God would be thus propitious to his elect; for it was a sign of his paternal
favor, when he inflicted punishment on all those neighhors by whom they had been
so cruelly treated.
He begins by saying,
Thus saith
Jehovah; and he says,
against all my evil
neighbors, etc. He speaks here in the
person of God, who calls the Moabites and the Idumeans, as well as others, his
neighbors, because he had chosen the land of Canaan as an habitation for
himself; for it was, as it appears often from the prophets, an evidence above
all other things of God's favor, that he dwelt among that people. He was not
indeed confined either to the Temple or to the land of Canaan; but he had taken
the people under his safeguard and protection, as though he had his hands
extended for the purpose of defending them all. We now see why he calls the
nations near to the Jews his evil
neighbors: for though the Jews deserved
extreme evils, yet that promise remained valid,
"He who touches
you, touches the apple of my eye."
(<380208>Zechariah
2:8)
Then he adds,
who touch my
heritage. Here he speaks not ironically
as before, but regards simply his own election, as though he had said, —
"Whatever the Jews may be, I will yet be consistent with myself, and my covenant
shall not fall to the ground; for my faithfulness shall surpass their perfidy."
We must yet bear in mind what I have already stated, — that the whole of
this is to be confined to the elect, who were few in number and were hid like
twenty or a hundred grains in a large heap of chaff As then the Prophet
addresses here especially the elect of God, it is no wonder that he calls them
God's heritage, not for the sake of upbraiding them., as he had done before, but
because God really loved them and would have them to be saved. There is another
thing to be noticed, — that God had in view the Idumeans as well as the
Ammonites, Sidonians, and Tyrians, who had unjustly oppressed his people. The
Ammonites and the Moabites were by kindred connected, for they both derived
their origin from Lot, the nephew of Abraham. As to the Idumeans, they were the
descendants of Esau, all of the same family; and they knew that the Jews had
been chosen by God. Hence God here shews that he himself was injured, when such
wrongs were done to his people.
We hence see why
God calls here Israel his
heritage;
which, he says,
by heritage I have
possessed. Here he takes away from the
neighboring nations every handle for evasion; as though he had said, —
"Though the Jews have sinned, yet these are not their judges; nor have they any
right to punish them for their unfaithfulness: it has been my will to choose
them for mine heritage." We thus see that these words are emphatical, their
import being, that God would punish the wrongs done to his people, because his
own majesty was insulted, inasmuch as no regard was shewn to his adoption: nor
had the heathells any right to inquire whether the Jews were worthy or not; for
it had pleased God to take them under his
protection.
fC38
He then adds,
Behold, I will pluck them up from
their land, and the house of Judah will I pluck up from the midst of
them. He mentions here two kinds of
plucking up. He says first, that he would by force expel the Idumeans and drive
them far into exile; for this is the meaning, when he says,
I will pluck them
up, as
çtn
nutash, is to draw out by force. The word is often found in the prophets,
especially in reference to the Church,
"I have planted and will
pluck up,"
(<244504>Jeremiah
45:4:)
We have also seen the following,
"I have set thee
to plant and to pluck up,"
(<240110>Jeremiah
1:10)
this was to shew the power of prophetic truth. And he
says here, "I will pluck up," or eradicate them, as some render it; but as this
word (eradicabo) is not Latin, let us retain evellam — I
will pluck up; only you must understand that what it properly means is, to draw
up by the roots, and that by force:
I will pluck
up, he says, the Idumeans, the
Ammonites, the Moabites, and all other neighboring nations, from their land,
because they have violated mine
heritage, even the people chosen by me:
therefore they themselves shall be driven into remote exile and into captivity,
according to what is said elsewhere,
"Remember the
children of Edom, who said in the day of Jerusalem," etc.,
(<19D707>Psalm
137:7)
and we shall hereafter see that this was fulfined;
for the Prophet will presently speak of all these nations, in order that the
Jews might perceive that God's judgment would extend to all parts of the earth.
But here the Prophet briefly threatens these nations with vengeance, that he
might alleviate the sorrow of the small portion which remained. For as we have
said, the body of the people was without hope, as God had given them up,
according to what they deserved, to final
destruction.
But as God ever reserved a remnant,
the Prophet says in this place,
The house of Judah will I pluck
up from the midst of them: for some had
fled to the Moabites and to others, and some had indeed been taken captives and
were held in bondage. The Jews, as we know, had been miserably plundered, and
some of them had been exposed to sale by these nations. Hence God here promises
that he would be at length entreated by his people, so as to gather the remnant
from the Moabites as well as from the Idumeans and other heathen nations. This
second plucking up is therefore to be taken in a good sense; for the Prophet
promises deliverance here to God's elect: and yet he suitably employs the same
word, in order to set forth the cruelty of these nations, who would have never
winingly given them up, had not God by force rescued from their tyranny the
innocent Israelites — that is, innocent with regard to them. "I will," he
says, "draw them out by force;" as though he had said, — "However
obstinate may be the cruelty of all these nations, by whom my people shall be
taken captive, I will yet be stronger than they, so that I shall bring forth the
captives, though they who consider them as perpetual slaves may resist with all
their power."
And this also have we found in our
time; for how hard was our bondage under the Papacy? and was not also its
tyranny almost unconquerable? But God put forth his power and drew forth a few
from under its cruel domination. In the same manner he promised formerly to the
remnant of his people, that he would be so merciful to them as to rescue them
from the yoke of tyranny. It follows
—
Jeremiah
12:15
15. And it shall come to pass,
after that I have plucked them out, I will return, and have compassion on them,
and will bring them again, every man to his heritage, and every man to his
land. 15. Et erit postquam extraxero illos, revertar et miserebor
ipsorum, et redire ipsos faciam (vel, reducam) unumquenque ad haereditem
suam, et unumquenque ad terram
suam.
God does not only promise
mercy here to the Jews, but also to heathen nations, of whom he would be the
Judge, to punish them for the sake of his people. And that this passage is to be
extended to aliens is evident from the context; for the Prophet immediately
adds, "And it shall be, that when they shall learn the ways of my people,
to swear in my name, Live does Jehovah, as they have taught my people to swear
by Baal, then shall they be built in the midst of my people." We hence see that
God would not only shew mercy to the remnant of his elect people, but also to
their enemies.
If it be objected, — that
thus God's favor, manifested towards the children of Abraham, was obscured, the
answer is, — that this availed much to confirm the hope of the faithful;
for they had not only to look for their own salvation, but also for that of
their enemies, whom God would gather together with them. Thus God rendered
double his favor to the Israelites. The Prophet also in this place confirms in a
striking manner the confidence of the faithful; for he says that God would be
merciful even to their enemies for their sake, as they would be saved in
common with themselves. We now then understand the object of the Prophet, when
he declares, that God, after having drawn out the Gentiles from their own
countries, would again be merciful to them, so as to restore every one of them
to their own inheritance and to their own place.
PRAYER
Grant, Almighty God, that as at this day
such a dreadful scattering terrifies us on every side, we may learn to raise up
our eyes above the world and to hope for that which is now hidden from us, even
that in executing thy judgments on the Church as well as on aliens, thou wilt be
so merciful to the whole world, as that we may be gathered into the unity of
faith: and may we labor to devote ourselves wholly to thy service and cultivate
brotherly concord among ourselves: until we shall at length enjoy that eternal
inheritance, which has been obtained for us by the blood of thine only —
begotten Son. — Amen.
Lecture
Fifty-First
We said in our last Lecture that God here promises
pardon and salvation to alien nations, provided they repented, and that he did
this, that he might more fully confirm his promises to his elect people. We
indeed know that all nations were then excluded from the covenant of God: as,
then, he would extend his mercy even to them, the Jews might with some
confidence entertain hope, since they were already as it were near to
God, he having adopted them as his peculiar people and
heritage.
And this is what may be easily
gathered from the context; for God declares that he would draw forth his own
elect from these nations; and then he adds, that he would proceed still further,
that he would even receive into favor those who had been previously his enemies.
Hence he says, After 1 shall draw
them out, I will
return,
fC39
and shew mercy to
them. He speaks this of aliens:
And I will restore
them, he says,
every one to his heritage and to
his own land. It now follows
—
Jeremiah
12:16
16. And it shall come to pass,
if they will diligently learn the ways of my people, to swear by my name, The
Lord liveth; (as they taught my people to swear by Baal) then shall they be
built in the midst of my people. 16. Et accidet, Si discendo didicerint
vias populi mei ad jurandum per nomen meum, vivit Jehova, sicuti docuerunt
populum meum jurare (ad verbum, ad jurandum) per Baal, tunc
aedificabuntur in medio populi
mei.
We see that this refers to the
Gentiles, who were previously aliens to the grace of God; nay, they entertained
the most dire hatred towards his chosen people. In short, God declares that he
would be merciful and propitious to these miserable nations, of whose salvation
no hope was entertained, for they had been rejected by him, and they had oftell
and long, and in various ways, provoked his vengeance; and though he speaks of
neighbors, as we have seen, yet this prediction belongs generally to the whole
world, and was at length fulfined in the call of the Gentiles; for God then
gathered a Church indiscriminately both from the Jews and the
Gentiles.
But a condition is here laid down
— If the Gentiles, who had hitherto opposed the true worship of God,
received his law. We indeed know how much hated was true religion, especially by
the neighboring nations; for their hatred was increased, because they saw that
their superstitions were condenmed by this one people. As then they had been
greatly incensed against God and the pure doctrine of his law, he now requires a
change in them; If they will
learn, he says,
the ways of my
people. By the ways of his people
he understands what he had commanded. The people of Israel had indeed often
departed from true religion; but God here refers to himself rather than to their
perverse conduct, for the law had not been abolished by the wickedness and
ingratitude of his people. We hence see that, by the ways of his people,
we are not to understand those glosses which the Jews had devised, but the law
itself, which God had delivered to them. The authority of men, therefore, cannot
be hence established, as though they had power to frame a religion for
themselves; but God means only that by his good pleasure alone the Jews had been
taught what was right. In short, Jeremiah understands the ways of the
people passively, not those which the people had contrived for themselves, but
such as they had received from above.
It is then
added, That they may swear in my
name. The expression is a part for the
whole, for in it is included the whole worship and service of God. Swearing, as
we have said elsewhere, is a part of God's worship and of true religion, for we
profess that we ourselves and our life are in God's hand when we swear by his
name; and we also refer judgment to him, and own that he is really God, inasmuch
as he knows our hearts and judges of hidden things. All these things are
included in swearing. It is therefore no wonder that, in this place and in many
other places, the whole of religion is designated by this expression, according
to what is said elsewhere,
"Swear shall they all in
my name, Live do I, saith Jehovah; to me shall bend every knee, and by me shall
every tongue
swear."
(<234523>Isaiah
45:23)
And as by the altar, in another place, is meant the
worship of God, so here by swearing. The meaning is, — that if the
Gentiles became so changed as to submit their neck to the yoke of the law, and
allow themselves to be ruled by God, they would be made partakers of the mercy
which the Jews had before enjoyed.
Then follows
the common form of swearing, Live
does Jehovah. So the Scripture speaks
everywhere; and by these words men do not merely testify that they swear by the
life of God, but they also ascribe eternity to him, as though it was said,
"God alone exists:" for no life is anywhere to be found but in God. Men,
indeed, and brute animals, and even trees, are said to live; but in trees there
is only vigor without the senses, in brutes the senses without reason and
understanding; but in men the life is light; yet they live not by or of
themselves, but they derive life from God, according to what we see on the
earth, on which light shines; but we know that there is really no light where we
dwell but what descends and is conveyed to us by the rays of the sun. In the
same manner it may be said that life dwells in men, being conveyed to them by
the hidden power of God. Nor do angels, properly speaking, live of themselves.
We hence see the meaning of the words,
Live does
Jehovah. The eternity of God is hereby
set forth; he is also owned as the Judge of the world; and further, whatever he
claims for himself, men thus testify that it is justly and by right his
due.
It afterwards follows,
As they taught my people to swear
by Baal. The corruptions of heathens had
greatly prevailed among the chosen people; and the greater part, when they saw
that the nations prospered, had cast aside every care for true worship and
sincere religion. As then the Jews had been so much given to the superstitions
of the heathens, the Prophet says, speaking in God's name, — "If the
Gentiles, who have hitherto taught my people to swear by Baal, who have drawn
them away to their own idolatries and fictitious and false forms of worship,
begin now to swear by my name, faithfully to worship me alone, they shall be
built in the midst of my people." The metaphor of building is very common; but
in this place God intimates no more than that the Gentiles would become a part
of his flock, when they cast away their superstitions, and embraced the pure
worship prescribed in the law. Nor is this to be applied to any particular
place, as some have frigidly explained it, but "in the midst of the
people," is the same as though he had said, — "I will count those nations
my people, as a part of my Church," according to what is said in the Psalms,
— that though the Tyrians and Sidonians, and Egyptians, and others who had
been hostile nations, were born here and there, yet they would boast that they
were all born at Jerusalem when God owned them as members of his own people.
(<19D803>Psalm
138:3, 4)
fC40 It follows
—
Jeremiah
12:17
17. But if they will not obey,
I will utterly pluck up and destroy that nation, saith the Lord. 17. Quod
si non audierint, tunc evellam (copula etiam hic accipitur pro
adverbio temporis) gentem illam, evellendo et perdendo, dicit
Jehova.
As he had shewn that there
was a sure hope of salvation to his own people, when the Gentiles would embrace
his mercy, so he now threatens the Gentiles with destruction in case they
repented not; for he had promised to be merciful to the Gentiles conditionally,
and said, — "If they learn
the ways of my people, if they submit to
my authority:" but now he says,
if they will not
hear, etc. We hence see that God
here threatens extreme vengeance to the Gentiles if they subjected not
themselves to his yoke, so as to render obedience to him. His object, no doubt,
was to terrify the Jews as well as the nations; for as the Gentiles could not
with impunity despise God, though unknown to them, how inexcusable would the
Jews be, who had from their infancy imbibed the true knowledge of the law, if,
after the manner of the Gentiles, they were perverse and
intractable?
We in short see that God, on one
side, sweetly allured the Jews to render a wining obedience to his law, and, on
the other, he threatened them; for as he could by no means bear with the
perverseness of the Gentiles, much less could the Jews hope to escape
punishment. This is the import of the passage. Now follows another prophecy
—
CHAPTER
13
Jeremiah
13:1-9
1. Thus saith the Lord unto
me, Go and get thee a linen girdle and put it upon thy loins, and put it not in
water. 1. Sic dicit Jehova mihi, Vade et compara tibi cingulum lineum, et
pone illud super renes tuos, et in aquas ne inferas
illud.
2. So I got a girdle,
according to the word of the Lord, and put it on my loins, 2. Et
comparavi mihi cingulum (paravi, ad verbum) sicuti mandave-rat Jehova, et posui
(vel, applicavi) illud ad renes
meos.
3. And the word of the Lord
came unto me the second time, saying, 3. Et factus est sermo Jehovae ad
me secundo, dicendo,
4. Take the
girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates,
and hide it there in a hole of the rock. 4. Tolle cingulum quod
comparasti, quod est super renes tuos, et surge, proficiscere (vel, surgens
proficiscere) ad Euphratem, et absconde illic in foramine
petrae.
5. So I went, and hid it
by Euphrates, as the Lord commanded me. 5. Et profectus sum et abscondi
Euphrate, quemadmodum praeceperat Jehova
mihi.
6. And it came to pass
after many days, that the Lord said unto me, Arise, go to Euphrates, and take
the girdle from thence, which I commanded thee to hide there, 6. Et
accidit post finem (a fine ad verbum) dierum multorum, et dixit (hoc est, ut
diceret) Jehova mihi, Surge et proficiscere ad Euphratem, et tolle illinc
cingulum, de quo praecepi tibi ut absconderes
illic.
7. Then I went to
Euphrates, and digged, and took the girdle from the place where I had hid it;
and, behold, the girdle was marred, it was profitable for nothing. 7. Et
profectus sum ad Euphratem, et fodi et sustuli cingulum e loco ubi illic
absconderam; et ecce corruptum erat cingulum, non proderat ad omne (hoc est, ad
quicquam)
8. Then the word of the
Lord came unto me, saying, 8. Et factus est sermo Jehovae ad me,
dicendo,
9. Thus saith the Lord,
After this manner will I mar the pride of Judah, and the great pride of
Jerusalem. 9. Sic dicit Jehova, In hune modum corrumpam excellentiam
Jehudah et excellentiam Jerusalem magnam (vel,
altitudinem)
I have said that there
is here a new prophecy; for the Prophet is said to buy for himself a girdle or a
belt, or, according to some, a truss or breeches; and as mention is made of
linen, this opinion may be probable; but
rwza,
asur, means not only the breeches which they then wore, but also a girdle
or belt, according to what Isaiah says, when, speaking figuratively of Christ's
kingdom, that faithfulness would be the girdle of his loins.
(<231105>Isaiah
11:5) It, may here, however, be taken for breeches as well as for a
girdle.
fC41
As to the matter in hand, it makes no
great difference. The Prophet then is bidden to buy for himself a linen girdle
or a linen breeches, and he is also bidden to go to Euphrates, and to hide the
girdle in a hole. He is again bidden to go the second time to Euphrates, and to
draw the girdle from the hole, and he found it marred. The application follows;
for God declares that he would thus deal with the Jews; though he had had them
as a belt, he would yet cast them away. As he had adorned them, so he designed
them to be an ornament to him; for the glory of God shines forth in his
ChurJeremiah The Jews then, as Isaiah says, were a crown of glory and a royal
diadem in God's hand.
(<236203>Isaiah
62:3) Hence he compares them here most fitly to a belt or a girdle. Though then
their condition was honorable, yet God threatens that he would cast them away;
so that, being hidden, they might contract rottenness in a cavern of the
Euphrates, that is, in Assyria and Chaldea. This is the meaning of the
prophecy.
But no doubt a vision is here
narrated, and not a real transaction, as some think, who regard Jeremiah as
having gone there; but what can be imagined more absurd? He was, we know,
continually engaged in his office of a teacher among his own people. Had he
undertaken so long a journey, and that twice, it would have taken him some
months. Hence contentious must he be, who urges the words of the Prophet, and
holds that he must have gone to the Euphrates and hidden there his girdle. We
know that this form of speaking is common and often used by the prophets: they
narrate visions as facts.
We must also observe,
that God might have spoken plainly and without any similitude; but as they were
not only ignorant, but also stupid, it was found necessary to reprove their
torpidity by an external symbol. This was the reason why God confirmed the
doctrine of his Prophet by an external representation. Had God said, "Ye have
been to me hitherto as a belt, ye were my ornament and my glory, not indeed
through your merit or worthiness, but because I have united you to myself, that
ye might be a holy people and a priestly kingdom; but now I am constrained to
cast you away; and as a person throws from him and casts a girdle into some
hole, so that after a long time he finds it rotten, so it will be with you,
after having been hidden a long time beyond Euphrates; ye shall there contract
rottenness, which will mar you altogether, so that your appearance will be very
different, when a remnant of you shall come from thence:" This indeed might have
been sufficient; but in that state of security and dullness in which we know the
Jews were, such a simple statement would not have so effectually penetrated into
their hearts, as when this symbol was presented to them. The Prophet, therefore,
says, that he was girded with a belt, that the belt was hid in a hole near
Euphrates, and that there it became marred; and then he adds, so shall it be
done to you. This statement, as I have said, more sharply touched the Jews, so
that they saw that the judgment of God was at
hand.
With regard to the similitude of girdle or
breeches, we know how proudly the Jews gloried in the thought that God was bound
to them; and he would have really been so, had they been in return faithful to
him: but as they had become so disobedient and ungrateful, how could God be
bound to them? He had indeed chosen them to be a people to himself, but this
condition was added, that they were to be as a chaste wife, as he had become,
according to what we have seen, a husband to them. But they had prostituted
themselves and had become shamefully polluted with idols. As then they had
perfidiously departed from their marriage engagement, was not God freed from his
obligations? according to what is said by Isaiah,
"There is no need to give
you a bill of divorcement, for your mother is an adulteress."
(<230101>Isaiah
1:1)
The Prophet then, in this place, meant in a few words
to shake off from the Jews those vain boastings in which they indulged, when
they said that they were God's people and the holy seed of Abraham. "True," he
says, "and I will concede more to you, that you were to God even as a belt, by
which men usually adorn themselves; but God adopted you, that you might serve
him chastely and faithfully; but now, as ye have made void his covenant, he will
cast away this belt, which is a disgrace to him and not an ornament, and will
throw it into a cavern where it will rot." Such is the view we are to take of
this belt, as we shall hereafter see more
clearly.
The Prophet, by saying that he went to
the Euphrates, confirms what he had narrated: he did not indeed mean that he
actually went there, but his object was to give the Jews a vivid representation.
It is then what Rhetorians call a scene presented to the view; though the place
is not changed, yet the thing is set before the eyes by a lively
description.
fC42 Thus the Prophet, as the Jews were deaf,
exhibited to their view what they would not hear. This is the reason why he says
that he went. For the same purpose is what follows, that at
the end of many days
God had bidden him to take out the
girdle.
Here also is signified the length of the exile. As to the
hole in a
rock, what is meant is disgrace; for
without honor and esteem the Jews lived in banishment, in the same manner as
though they were cast into a cavern. Hence by the hole is signified their
ignoble and base condition, that they were like persons removed from the sight
of all men and from the common light of day. By the
end of many
days, is meant, as I have said, the
length of their exile, for in a short time they would not have become putrified,
and except indeed this had been distinctly expressed, they would have never been
convinced of the grievousness of the calamity which was nigh them. Hence he says
that the days would be many, so that they might contract putridity while hidden
in the hole.
As to the application of the
Prophecy, the Prophet then distinctly describes it; but he sets forth with
sufficient clearness the main point, when he says,
Thus will I mar the stateliness
(altitudinem, the altitude or height)
of Judah and the great
stateliness of Jerusalem. Other
interpreters unanimously render the word, pride; but as
ˆwag
gaun, may be taken in two senses, it means here, I have no doubt,
excellency, and this will appear more fully from what
follows.
fC43 The word then signifies here that
dignity with which God had favored the seed of Abraham, when he intended them to
be an ornament to himself. So it is said in
<021507>Exodus
15:7,
"In thy greatness
thou wilt destroy the nations."
And in Isaiah he says,
"I will make thee the
excellency of ages."
(<236015>Isaiah
60:15)
There no doubt it is to be taken in a good sense. And
these things harmonize together, — that God had prepared the Jews for
himself as a belt, and then that he cast them from him into a cavern, where they
would be for a time without any light and without any
glory.
The import of this clause then is,
"Though the dignity of Judah and Jerusalem has been great, (for the
people whom God had adopted were renowned according to what is said in
Deuteronomy 4) though then the stateliness of Judah and Jerusalem has been
great, yet I will mar it." We see how the Prophet takes from the Jews
that false confidence by which they deceived themselves. They might indeed have
gloried in God, had they acted truly and from the heart: but when they arrogated
all things to themselves, and deprived God of his authority, whose subjects they
were, how great was their vanity and folly, and how ridiculous always to profess
his sacred name, and to say, We are God's people? for he was no God to them, as
they esteemed him as nothing; nay, they disdainfully and reproachfully rejected
his yoke. We hence see that the word
ˆwag
gaun, is to be taken here in a good sense. The Prophet at the same time
reproachfully taunts them, that they abused the name of God and falsely
pretended to be his people and heritage. The rest we cannot finish; we shall go
on with the subject to-morrow.
PRAYER
Grant, Almighty God, that as so many of
the people who have been gathered by thee, that they might be the body of thine
only-begotten Son, have fallen away, and have by their ingratitude alienated
themselves from the hope of eternal salvation, — O grant, that they may
again at this day be united together, and hold with us the true unity of faith,
so that with one heart and one mouth we may profess thee as our God and Father,
and so learn to swear by thy name, that we may acknowledge thee as our Judge,
and ascribe to thee all power over us, until we shall at length enjoy that
eternal inheritance, into the hope of which thou hast called us and daily
invitest; us, through Christ Jesus our Lord. — Amen.
Lecture
Fifty-Second
Jeremiah
13:10
10. This evil people, which
refuse to hear my words, which walk in the imagination of their heart, and walk
after other gods, to serve them, and to worship them, shall even be as this
girdle, which is good for nothing, 10. Populus hic
malus
fC44 renuentes audire verba mea, ambulantes
in pravitate cordis sui; et ambulant post deos alienos ut serviant ipsis et
adorent ipsos; eterunt (collectivum nomen populi est singulare) tanquam
baltheus hic, quiad nihilum prodest (qui ad quiquam non est
utilis)
The Prophet said,
according to what we observed yesterday, that the people would be like the belt
which he had hidden in a hole and found putrified: but now the cause is
expressed why God had resolved to treat them with so much severity. He then says
that he would be an avenger, because the Jews had refused to obey his voice, and
preferred their own inventions in
walking after the
hardness, or the wickedness
of their own
heart. We hence see that the cause of
this calamity was, that the people had rejected the teaching of the prophets.
This indeed was far more grievous than if they had fallen away through mistake
or ignorance, as we often see that men go miserably astray when the teaching of
the truth is taken away. But when God shews the way, and prescribes what is
right, when by his servants he exhorts his people, it is an inexcusable hardness
if men repudiate such a kindness. But as this subject has been elsewhere largely
treated, I shall only touch on it now
briefly.
We see then that God threatens his
people with extreme calamity, because they would not. bear to be taught by his
prophets. Then he adds, that they had
walked after the wickedness of
their own heart, and had
walked after foreign
gods. He in the first place complains
that they had been so refractory as to prefer to obey their own impious
inclinations than to be ruled by good and salutary counsels. But it was
necessary to specify their crime; for had the Prophet only spoken of their
hardness, they might have had their objections ready at hand; but when he said
that they had walked after foreign gods, there was no longer any room for
evasion. The word to walk has a reference to a way. This metaphor has indeed a
relation to something else; for men are not wont to take a course without going
somewhere, we must therefore have some end in view when we walk along any way.
Now, there is to be understood here a contrast, that the people despised the way
pointed out to them by God, and that they had preferred to follow their own
errors. God was ready to guide the Jews; by his own law; but they chose rather,
as I have said, to abandon themselves to their own errors, as it were
designedly.
He says, that they had walked after
alien gods, that they might serve
them, and prostrate themselves before them;
for such is the meaning of the last verb. The Prophet no doubt repeats the
same thing, for to serve is not only to obey, but also to worship. And hence is
refuted that folly of the Papists, who imagine that worship (duliam) is
not inconsistent with true religion; for they say that service (latriam)
is due only to God, but that worship may be given to angels, to statues, or
to dead men, as though God, forsooth! in condemning superstitions, did not use
the word
db[
obed, to serve. It hence follows that it is extremely ridiculous
to devise two sorts of worship, one peculiar to God, and another common to
angels as well as to men and dead idols. We now understand the import of this
verse: the Prophet draws this conclusion, that the Jews would become like a
useless or a putrefied belt. It afterwards follows
—
Jeremiah
13:11
11. For as the girdle cleaveth
to the loins of a man, so have I caused to cleave unto me the whole house of
Israel and the whole house of Judah, saith the Lord; that they might be unto me
for a people, and for a name, and for a praise, and for a glory: but they would
not hear. 11. Quia sicut adhaeret (vel, conjunctus est) baltheus renibus
viri, sic conjunxeram (vel, conjunxi) mihi totam domuni Israel, et totam domum
Jehudah, dicit Jehova, ut esset mihi in populum et in nomen et in laudem et in
decus; et non audierunt.
He confirms
what we noticed yesterday, — that the Jews entertained a foolish
confidence, and promised themselves perpetual happiness, because God had chosen
them as his people. This indeed would have been a perpetual glory to them, had
they not violated their pledged faith; but their defection rendered void God's
covenant as far as they were concerned: for though God never suffered his
faithfulness to fail, however false and perfidious they were, yet the adoption
from which they had departed availed them nothing. But as they thought it an
unalienable defense, the Prophet again repeats that they had been indeed adorned
with singular gifts, but that, as they had not remained faithful, they would be
deprived of them.
He indeed says, by way of
concession, As a belt cleaves to
the loins of man, so also have I joined to myself the house of
Israel; for given to them is what they
claimed. But at the same time, he reminds them that they only swelled with wind;
for the less tolerable was their impiety, because they were so ungrateful to
God. What, indeed, could have been more base or less excusable, than when those
whom God had favored with so much honor rejected his bounty? Jeremiah then
concedes to them what they proudly boasted of; but he retorts it on their own
heads, and shews how they deserved a heavier judgment, as they had despised so
many of God's blessings.
We said yesterday that.
the people is elsewhere compared to a crown and a diadem, as though God had
declared that nothing was more precious to him than the children of Abraham. But
the same thing is now expressed in other words, — that he had prepared
them for himself as a girdle, that they
might be his
people. This was indeed a great dignity;
but what follows exceeds it, — that they might be to me a name, that is,
that I might be celebrated by them; for it was his will to be called the God of
Israel. What likeness there is between God and men! And yet, as though
descending from his celestial glory, he united to himself the seed of Abraham,
that he might also bind them to himself. The election of God was therefore like
a bond of mutual union, so that he might not be separated from his people. Hence
he says that they had been thus joined to him, that they might be for a name,
and also for a praise and
glory.
fC45 Though these words are nearly of the
same meaning, yet no doubt they are put together for the sake of amplification.
God, therefore, intended to exaggerate more fully the sin of the people, by
saying that he had done so much for them, in order that he might be celebrated
by them, and that his praise and his glory might dwell among
them.
He at last adds,
They have not
heard. Had God only commanded what he
might have justly required, not to obey his authority would have been an
inexcusable wickedness in the people; but as he had so freely offered himself
and all other things to them, what a base and detestable ingratitude it was in
them to reject blessings so many and so valuable? We hence see that the mouths
of the Jews are here completely closed, so that they could not expostulate with
God, and complain that he was too rigid, for they had in an extreme
degree provoked his wrath, having not only rejected his yoke, but also
refused his offered favors. It follows
—
Jeremiah
13:12-14
12 Therefore thou shalt
speak unto them this word; Thus saith the Lord God of Israel, Every bottle shall
be filled with wine: and they shall say unto thee, Do we not certainly know that
every bottle shall be filled with wine? 12. Dices etiam illis (hoc est,
annuntiabis) hunc sermonem, Sic dicit Jehova, Deus Israel, Omnis lagena (alii
vertunt, utrem, sed hoc loco parum interest, omnis ergo lagena) implebitur vino:
et dicent tibi, An non sciendo scimus (hoc est, An nesciendo non scimus) quod
omnis lagena implebitur vino?
13.
Then shalt thou say unto them, Thus saith the Lord, Behold, I will fill all the
inhabitants of this land, even the kings that sit upon David's throne, and the
priests, and the prophets, and all the inhabitants of Jerusalem, with
drunkenness. 13. Tunc dices illis, Sic dicit Jehova, Ecce ego implens
(vel, impleo) omnes habitatores terrae hujus, et omnes reges qui sedent pro
Davidae super solium ejus, et sacerdotes et prophetas, et omnes incolas
Jerosolymae ebrietate.
14. And I
will dash them one against another, even the fathers and the sons together,
saith the Lord: I will not pity, nor spare, nor have mercy, but destroy
them. 14. Et collidam eos (alii vertunt, dispergam; proprie significat
violenter disjicere; hic apte reddetur collidere; collidam ergo) quenque ad
fratrem suum et patres et filios simul, dicit Jehova; non parcam et non ero
propitius, (idem significant, sunt synonyma) et non miserabor a perdendo (hoc
est, quin perdam) ipsos.
The Prophet
denounces here by another similitude the vengeance of God, for he says that all
would be filled with
drunkenness: but he is bidden at first
simply to set before
them
the metaphor, Every
bottle, or flagon, he says,
shall be filled with
wine. The word
lbr,
ubel, means a bladder; but the word bottle is more suitable
here.
fC46 Bladders were wont in those countries to
be filled with water and with wine, as the custom is still in the east; as we
see at this day that oil is put in bladders and thus carried, so bladders are
commonly used there to carry water and wine; but as it is added,
I will dash them against one
another, it is better to use the word
bottles, or flagons.
This general statement
might have appeared to be of no weight; for what instruction does this contain,
"Every bottle shall be filled with wine?" It is like what one might say,
— that a tankard is made to carry wine, and that bowls are made for
drinking: this is well known, even to children. And then it might have been said
that this was unworthy of a prophet. "Eh! what dost thou say? Thou sayest
that bottles are the receptacles of wine, even as a hat is made to cover the
head, or clothes to keep off the cold; but thou seemest to mock us with childish
trifles." We also find that the Prophet's address was thus objected to, for they
contemptuously and proudly answered, "What! do we not know that bottles are
prepared for the purpose of preserving wine? But what dost thou mean? Thou
boastest of the inspiration of the Holy Spirit: how strange is this? Thou art,
like an angel come down from heaven; thou pretendest the name of God, and
professest to have the authority of a prophet; now, what does this mean, that
bottles are filled with wine?" But it was God's particular object thus to rouse
the people, who were asleep in their delusions, and who were also by no means
attentive to spiritual instruction. It was then his purpose to shew, by the most
trifling, and as it were by frivolous things, that they were not possessed of so
much clear-sightedness as to perceive even that which was most evident. They
indeed, all knew that bottles were made for wine; but they did not understand
that they were the bottles, or were like bottles. We have indeed said that they
were inflated with so much arrogance that they seemed like hard rocks; and hence
was their contempt of all threatenings, because they did not consider what they
were. The Prophet then says that they were like bottles; though God had indeed
chosen them for an excellent use, yet, forgetful of their frailty, they had
marred their own excellency, so that they were no longer of any use, except that
God would inebriate them with giddiness and also with
calamities.
We hence see why God had commanded a
general truth to be here announced which was received with indifference and
contempt; it was, that an opportunity might be given to the Prophet to touch to
the quick those stupid men to whom their own state was wholly unknown. It had
been said that they were like mountains, because they had as their foundation
the free election of God; but as they had in them no firmness and no constancy
of faith, but had decayed, their glory had as it were melted away; and though
they still retained an outward appearance, yet they were like brittle vessels;
and so their fragility is here better expressed by the Prophet than if, in a
plain sentence, he had said, "As a bottle is filled with wine, so will
the Lord fill you with drunkenness." Had he thus spoken, there would not have
been so much force in the prediction; but when they answered with disdain, "This
is known even to children," they were then told what more sensibly touched them,
— that they were like bottles.
fC47
It may now be asked, What was this
drunkenness which the Prophet announces? It may be understood in two ways,
— either that God would give them up to a reprobate mind, — or that
he would make them drunk with evils and calamities; for when God deprives men of
a right mind, it is to prepare them for extreme vengeance. But the Prophet seems
to have something further in view — that this people would be given up to
the most grievous evils, which would wholly fill them with amazement. Yet it
appears from the context that the former evil is intended here; for he says,
I will dash them one against
another, every one against his brother, even the fathers and sons
together; and thus they were all to be
broken as it were in pieces. God then not only points out the calamity which was
nigh the Jews, but also the manner of it; that is, that every one would draw his
own brethren to ruin, as though they inflicted wounds on one another. But God
says first generally, I will fill
all the inhabitants of the land with
drunkenness, and then he explains the
effect, such as I have stated.
But he afterwards
speaks of the whole people, including the kings, priests, and
prophets, so that he excepts no order of men, however honorable; and this
express mention of different orders was altogether necessary, for kings thought
that they ought not to have been blended with the common people. The priests
also regarded themselves as sacred, and a similar pride possessed the false
prophets. But Jeremiah includes them all, without exception, in the same bundle,
as though he had said, — "The majesty of kings shall not deliver them from
God's judgment, nor shall the priests be safe on account of their dignity, nor
shall it avail the false prophets to boast of that noble and illustrious office
which they discharge." This prediction was no doubt regarded as very unjust; for
we know with what high commendations God had spoken of the kingdom of David. As
to the priesthood, we also know that it was a type of the priesthood of Christ,
and also that the whole tribe of Levi was counted sacred to God. It could not
therefore be but that Jeremiah must have greatly exasperated the minds of all by
thus threatening kings as well as priests.
But
we hence gather, — that there is nothing so high and so illustrious on
earth, which ought not to be made to submit, when the power and glory of God,
and the authority of celestial truth, are to be vindicated. Whatever then is
precious and excellent in the world must come to nothing, if it derogates even
in the least degree from the glory of God or from the authority of his truth:
and yet kings and priests dared to oppose the word of God. No wonder then, that
the Prophet should thrust them down from their elevations and compare them to
bottles: he thus treads under foot that frail glory by which they sought to
obscure God himself. And as the name of David was, as it were, sacred among that
people, in order to shake off this vain confidence, the Prophet says, —
"Though kings sit on the throne of David and be his successors and posterity,
yet God will not spare them."
fC48 And hence also it appears how foolishly
the Papal clergy at this day bring forward against us their privileges and their
dignity. Doubtless, whatever these unprincipled men may claim for themselves,
they cannot yet make themselves equal to the Levitical priests: and yet we see
that it availed them nothing, that God had set them apart for himself, because
they had abused their power. There is, therefore, no reason for the Pope and his
clergy, the very filth of the world, to be at this day so proud. We now perceive
the design of the words, when mention is made of kings, priests, and
prophets.
It must, however, be observed, that,
he does not speak here of faithful prophets, but of those who wore the mask,
while yet they brought nothing but chaff instead of wheat, as we shall hereafter
see. He then uses the word prophets in an improper sense, for he applies it to
false teachers, as we do at this day, when we speak of those savages who boast
that they are bishops and prelates and governors: we indeed concede to them
these titles, but it does not follow that they justly deserve to be counted
bishops, though they are so called. In the same way then does Jeremiah speak
here of those who were called prophets, who yet were wholly unworthy of the
office.
He then speaks of the collision to which
we have referred, — I will cause them to
tear
or break
one another
in pieces. Some render the word "scatter;" but
scattering does by no means comport with the words,
every one, against his
brother,
etc.
fC49 We hence see that the meaning is much
more suitable when we render the words, I
will dash them, every one against
his brother, and then,
even the fathers and the sons
together; so that they might tear one
another by a mutual conflict. And hence, as I have said, Jeremiah not only
foretells the destruction of the people, but also points out the manner of it;
for they would become so void of common prudence, that they would willfully
destroy one another, as though they were given up to mutual slaughter. They
gloried, we know, in their number, but the Prophet shews that this would be no
protection to them, but, on the contrary, the cause of their ruin; for the Lord
would so blind them, that they would fight with one another, and thus perish
without any foreign enemy.
He then adds,
I will not spare, I will not
spare,
fC50
I will not have
mercy. He repeats three times that he
would not be propitious to them. It would have been sufficient to declare this
once, were they so teachable and attentive as really to consider the
threatenings announced to them; but being so torpid as they were, it was
necessary to repeat the same thing often; not as though there was anything
ambiguous or obscure in the message itself, but because hardly any vehemence was
sufficient to rouse hearts so obstinate. We hence see why the Prophet repeated
the same thing so often. He, however, does not employ words uselessly: whenever
God repeats the promises of his favor, he does not utter words heedlessly and
without reason; but since he sees that there is in us so much dulness, that one
promise is not sufficient, he confirms it by repetitions; so also when he sees
that men, owing to their stupidity, cannot be moved nor terrified by his
threatenings, he repeats them, that they may have more weight. He in short
declares, that it was all over with that people, so that he does not now call
the wicked and the rebellious to repentance, but speaks to them as to men past
remedy. This is the meaning.
And he adds,
Until I shall consume
them.
fC51 This refers to the whole body of
the people. God, in the meantime, still preserved, in a wonderful manner and by
hidden means, a remnant, as it has appeared elsewhere: but yet God took that
vengeance, which is here denounced on the people as a body; for it was as it
were a general death, when they were all driven into exile and everywhere
scattered. Now as the Lord in so great a ruin never forgot his covenant, but
some seed still remained safe and secure; so what is said here,
I will not have mercy until I
shall consume them, is not inconsistent
with the promise of mercy elsewhere given, when he declares that he is
long-suffering and plenteous in mercy.
(<041418>Numbers
14:18;
<19A308>Psalm
103:8) Though God then destroyed his people in so dreadful a manner, yet he did
not divest himself of his own nature, nor cast away his mercy; but he executed
his judgments on the reprobate in a way so wonderful, that he yet lost nothing
of his eternal mercy and remained still faithful as to his election. It follows
—
Jeremiah
13:15-16
15 Hear ye, and give ear;
be not proud: for the Lord hath spoken. 15 Audite et auscultate; ne
elevemini, quia Jehova loquutus
est.
16 Give glory to the Lord
your God, before he cause darkness, and before your feet stumble upon the dark
mountains, and, while ye look for light, he turn it into the shadow of death,
and make it gross darkness. 16. Date Jehovae Deo vestro
gloriam priusquam obtenebrescere faciat, et priusquam offendant pedes vestri ad
montes tenebrarum, speretisque lucem, et ponat in umbram mortis et in
caliginem.
The Prophet shews here
more fully what we have stated, — that so refractory was the temper of
those with whom he had to do, that it was necessary to use various means to
subdue them. And it was not in vain that he added this exhortation, which
manifests indignation; nor was it without displeasure that he required a
hearing, Hear ye, and give ear;
be not lifted up, for the Lord is he who
speaks. Then we may hence gather, either
that Jeremiah was derided, or that his words were disregarded by the Jews;
for this is intimated by the words,
For Jehovah has
spoken;
fC52 for were they of themselves
persuaded, that he announced what God had commanded him, these words would have
been used to no purpose. But we shall elsewhere see, that he was deemed an
impostor, and that he was assailed by many reproofs and
curses.
He therefore defends here his calling
from their calumnies and reproaches, when he says, that God had spoken; for by
these words he affirms that he brought nothing of his own, but spoke as it were
from the mouth of God, or, which is the same thing, that he was the instrument
of the Holy Spirit; and he said this, in order that they might know that they in
vain contended with him, as the contest was between them and God. And on this
account he says, Hear ye, and
give ear; for he saw that they were deaf
and torpid, and had need of many stimulants. He at the same time points out the
cause ,and the source of evil by saying,
Be ye not lifted
up.
fC53 The cause then of their contumacy
was pride, for they dared to quarrel with God. So also the main principle of
obedience is humility, that is, when men acknowledge that they are nothing and
ascribe to God what is due to him.
PRAYER
Grant, Almighty God, that as we are by
nature frail vessels, and our frailty is such that we of ourselves melt away,
and when we become stronger we cannot stand by our own power, — O grant,
that being supported by thy power, we may indeed rejoice in the perpetuity of
our salvation, not indeed relying on any earthly protection, but because thou
hast been pleased to choose us as thy people: and may we at the same time so
pursue the course of our life, that we may not by our perfidy exclude thy grace
from us, but give place to thee, that we may be more and more enriched by those
gifts which pertain to the hope of a future life, until we shall at length come
to that full and perfect happiness, in thy celestial kingdom, which is laid up
for us by Christ our Lord. — Amen.
Lecture
Fifty-Third
Jeremiah
13:16
16 Give glory to the Lord your
God, before he cause darkness, and before your feet stumble upon the dark
mountains, and, while ye look for light, he turn it into the shadow of death,
and make it gross darkness. 16. Date Jehovae Deo vestro
gloriam priusquam obtenebrescere faciat, et priusquam offendant pedes vestri ad
montes tenebrarum, speretisque lucem, et ponat in umbram mortis et in
caliginem.
Jeremiah pursues the
subject, which we began to explain yesterday, for he saw that the Jews were but
little moved by what he taught them. He bid them. to regard what he said as
coming from God, and told them that they could by no means succeed by their
pride. For the same purpose he now adds,
Give glory to Jehovah your
God. To give glory to God is elsewhere
taken for confessing the truth in his name; for when Joshua abjured Achan, he
used these words, "Give glory to God, my son;" that is, As I have
set God before you as a judge, beware lest you should think that if you lie you
can escape his judgment.
(<060719>Joshua
7:19) But here, to give glory to God, is the same as to ascribe to him what
properly belongs to him, or to acknowledge his power so as to be submissive to
his word: for if we deny faith to the prophets; we rob God of his glory, as we
thus disown his power, and, as far as we can, diminish his glory. How indeed can
we ascribe glory to God except by acknowledging him to be the fountain of all
wisdom, justice, and power, and especially by trembling at his sacred word?
Whosoever then does not fear and reverence God, whosoever does not believe his
word, he robs him of his glory. We hence see that all the unbelieving, though
they may testify the contrary by their mouths, are yet in reality enemies to
God's glory and deprive him of it.
This subject
ought to be carefully noticed; for all ought to dread such a sacrilege as this,
and yet there is no one who takes sufficient heed in this respect. We then see
what instruction this expression conveys; it is as though he had said, that the
Jews had hitherto acted contemptuously towards God, for they trembled not
before him, as they had no faith in his word: and that it was now time for him
to set God before them as their Judge, and also for them to know that they ought
to have believed whatever God declared to them by his
servants.
He says,
Before he introduces
darkness. Others render it by a single
word, "Before it grows dark," but as the verb is in Hiphil, it ought to
be taken in a causative sense. Some consider the word sun to be understood, but
without reason; for the sun is not said to send darkness by its setting. But the
Prophet removes all ambiguity by the words which immediately follow in the
second clause, And turn
light to the shadow of death, and
turn it to thick
darkness. In these words the Prophet no
doubt refers to God, so that the word God, used at the beginning of the verse,
is to be understood here.
fC54
Before God, he then says,
sends darkness, and before your
feet stumble on the mountains of obscurity.
The word
ãçn,
neshiph, means the evening and the twilight; it means also the obscure
light before the rising of the sun; but it is often taken for the whole night.
We can render the words, "the mountains of density." But the word, no doubt,
means here obscurity. Some think that mountains are to be here taken
metaphorically for Egypt; for the Jews were wont to flee there in their
troubles. But there are safer recesses on mountains than on the plains; yet I
know not whether this sense will be very suitable here. On the contrary, I
prefer to regard the words as preceded by
k,
caph, a particle of likeness, which is often understood, and the meaning
would be thus suitable, "Before your feet stumble as on obscure mountains:" for
there is more light on level grounds than on mountains, for darkness often fills
narrow passes: the sun cannot penetrate there; and also the evening does not
come on so soon on plains as in the recesses of mountains; for the Prophet
refers not to the summits but to the narrow valleys, which receive not the
oblique rays of the sun but for a few hours. But what if we give this rendering?
"Before your feet stumble at the mountains of darkness;" for
la,
al, has the meaning of at,
fC55 as though the Prophet had said,
that the darkness would be so thick that they could not discern mountains
opposite them. As in the twilight or in darkness a traveler stumbles at the
smallest stones, so also, when the darkness is very thick, even mountains are
not perceived. It thus often happens that a person stumbles at mountains, and
finds by his feet and his hands a stumblingblock before he perceives it by his
eyes. As to myself, I wholly think that this is the right explanation,
Before
then
your feet stumble at the dark
mountains.
He
afterwards adds, When ye hope for
light, he turns it to the shadow of death.
The word
twmlx,
tsalmut, as I have said elsewhere, is thought by grammarians to be composed
of
lx
tsal, "shadow," and of
twm
mut, which means "death ;" and they render it "fatal darkness."
Then what he says is, "Before God turns light to darkness, turns it to
thick darkness, give to him his glory." And. hence we perceive more clearly what
I have already referred to, that the verb
°yçjy,
icheshik, "will cause darkness," ought to be applied to
God.
But the sum of the whole is this, that they
could anticipate God's judgment by admitting him in time as their Judge, and
also by receiving his word with more reverence than they had previously done. At
the same time he declares that their hope was vain if they promised themselves
light. But we must know that light is here to be taken metaphorically, as in
many other places, and darkness also, its opposite, is to be so taken. Darkness
means adversities, and light, peace and prosperity. The Prophet then says that
the Jews deceived themselves, if they thought that their happiness would be
perpetual, if they despised God and his prophets; and why? because it would have
been the same as to disarm or to deprive him of his power, as though he was not
the Judge of the world. He in short shews, that there was nigh at hand a most
dreadful vengeance, except the Jews in time anticipated it and submitted
themselves to God. It now follows
—
Jeremiah
13:17
17 But if ye will not hear it,
my soul shall weep in secret places for your pride; and mine eye shall
weep sore, and run down with tears, because the Lord's flock is carried away
captive. 17 Quod si non audieritis hoc, in areanis (hoc est, in secreto)
lugebit anima mea a facie superbia (hoc est, propter superbiam) et lachrymando
lachrymabitur, et descendet oculus meus in lachrymas (de hac locutione vidimut
cap. 9; diffluet ergo oculus meus in lachrymae; ad verbum, et descendet oculus
meus lachryma) quoniam abductus est (captus est) grex
Jehovae.
The Prophet had indirectly
threatened them; but yet there was some hope of pardon, provided the Jews
anticipated God's judgment in time and humbled themselves before him. He now
declares more clearly that a most certain destruction was nigh at hand,
If ye will not
hear, he says,
weep will my soul in
secret. But much weight is in what the
Prophet intimates, that he would cease to address them, as though he had said,
"I have not hitherto left off to exhort you, for God has so commanded me; but
there will be no remedy, if ye as usual harden yourselves against what I teach
you. There remains then nothing now for me, except to hide myself in some secret
place and there to mourn; for my prophetic office among you is at an end, as ye
are unworthy of such a favor from God."
He does
not state simply, If ye will not
hear, but he adds a pronoun, this,
If ye will not hear
this, or it: for the Jews might have
raised an objection and said, that they were not disobedient to God, and had
prophets among them, as it appeared yesterday; for there were those who deceived
them by their flatteries. The Prophet then does not speak indistinctly, for that
would have had no effect; but he expressly declares that they were to hear what
he had said in the last verse: "Except then," he says, "ye give glory to God, I
will leave you or bid you farewell, and will hide myself in some corner, and
there bewail your miseries." When the Prophet said that nothing remained for him
but weeping, he intimated that it was all over with them, and that their
salvation was hopeless. The sum of the whole is, that they were not to be always
favored with that which they were now despising, that is, to be warned by God's
servants; for if they continued to despise all the prophets, God would withdraw
such a favor from them.
The Prophet at the same
time shows with what feelings he exercised his prophetic office; for though he
knew that he was to perform, the part of an herald, and boldly to denounce on
the Jews the calamity which we have observed; he yet ever felt so much pity in
his soul, that he bewailed that perverseness which would prove their ruin. The
Prophet then connected the two feelings together, so that with a bold and
intrepid spirit he denounced vengeance on the Jews, and at the same time he felt
commiseration and sympathy.
He then mentions the
cause, For taken captive is the
flock of Jehovah. Jeremiah might have
had indeed a regard also for his own blood. When, therefore, he saw the nation
from which he himself sprung miserably perishing, he could not but mourn for
their ruin: but he had an especial regard to the favor of God, as was the case
also with Paul,
(<450902>Romans
9:2, 4, 5) for though he refers to his descent from the Israelites, and assigns
this as a reason why he wished to be an anathema from Christ on their account,
there were yet other reasons why he spoke highly of them; for he afterwards
adds, that the covenant was theirs, that they derived their origin from the
fathers, that from them Christ came according to the flesh, who is God, blessed
for ever. Paul then so honored and valued the benefits with which the Jews were
adorned, that he wished as it were to die for their salvation, and even wished
to be an anathema from Christ. There is not the least doubt but Jeremiah for a
similar reason adds now, that he would seek retirement or some hidden place
where he might bewail the destruction of his people, for it was the
flock of
Jehovah.
fC56 We hence see that it was God's
covenant that made him to shed tears, for he saw that in a manner it failed
through the fault of the people. It follows
—
Jeremiah
13:18
18 Say unto the king and to
the queen, Humble yourselves, sit down: for your principalities shall come down,
even the crown of your glory. 18 Dic regi et dominae, humiliamini
(descendite) sedete (hoc est, jacete) quia descendet a capitibus vestris corona
decoris vestri (alii vertunt, sescendet altitudines vestrae, pro altitudo
vestra; et appositive legunt quod sequitur, corona decoris
vestri)
The Prophet is here bidden
to address his discourse directly to King Jehoiakim and his mother; for the term
lady is not to be taken for the queen, the wife of Jehoiakim, but for his
mother, who was then his associate in the kingdom, and possessed great
authority. fC57
And there is no doubt but that God thus
intended to rouse more fully the community in general; that is, by shewing that
he would not spare, no, not the king nor the queen. But we may hence also learn
what has already been observed, that the truth announced by the prophets is
superior to all the greatness of the world. For it was said before to Jeremiah,
"Reprove mountains and rebuke hills;"
fC58 and still farther,
"Behold, I have set thee
over kingdoms and nations, to pull down and to pluck up," etc.,
(<240110>Jeremiah
1:10)
This ought to be carefully noticed; for kings and
those who are eminent in the world, think that they are not only, by a singular
privilege, exempt from all laws, but also free from every obligation to observe
modesty and to avoid shame. Hence it is, that they from their elevation despise
God and his prophets. Here God shews, that he supplied the prophets with his
word for this end, — that they might close their eyes to all the splendor
of the world, and shew no respect of persons, but pull down every height, and
bring to order everything that is elevated in this world. Paul also teaches us,
that ministers of the gospel are endued with this power;
"Given to us," he
says, "is power against every height that exalteth itself against Christ."
(<471005>2
Corinthians 10:5)
And hence we must observe, that all who are chosen to
the office of teaching, cannot faithfully discharge their duty except they
boldly, and with intrepid spirit, dare to reprove both kings and queens; for the
word of God is not to be restricted to the common people or men in humble life,
but it subjects to itself all, from the least to the greatest. This prophecy was
no doubt very bitter to the king as well as to the common people; but it
behooved Jeremiah to discharge faithfully his office; and this was also
necessary, for the king Jehoiakim and his mother thought that they could not
possibly be dethroned.
He therefore bids them to
descend
and
to lie
down; that is, he bids them to forget
their ancient greatness. He does not simply exhort them to repent, but shews,
that as they had been so refractory in their pride, the punishment of disgrace
was nigh at hand, for the Lord would with a strong hand lay them prostrate. It
is not then an exhortation that the Prophet gives; but he only foretells what
they little thought of, — that they in vain flattered themselves, for the
Lord would in a short time expose them to reproach by casting them
down.
And this is evident from what is added,
For descend shall the crown of
your honor; that is, it shall be taken
away from your highnesses, or from your eminencies, or from your heads; for the
word
hçar,
rashe, means sometimes the
head. fC59
But some think that it means here eminencies,
and that "the magnificent crown" is put here in
apposition.
I have omitted, if I mistake not, to
notice one thing; that is, the pride mentioned by the Prophet;
except ye hear, weep will my soul
in secret on account of pride.
Interpreters render it "your pride;" that is, the pride with which the Jews
were filled; but I am inclined to take a different view, that the Prophet speaks
here of the pride or the great power of those enemies whom the Jews then did not
in any degree fear. "Since then," says the Prophet, "ye are so secure, I
will retire and weep by myself, and my soul by mourning shall mourn, yea, my eye
shall flow down with tears, on account of the pride of the enemies, who are now
so much despised by you;" Let us now proceed
—
Jeremiah
13:19
19 The cities of the south
shall be shut up, and none shall open them: Judah shall be carried away
captive all of it, it shall be wholly carried away captive. 19 Urbes
Austri clausae sunt, et nemo qui aperiat; traductus est (vel, transmigravit)
Jehudah totus, translatus est perfecte (perfectione, hoc est, in totum abductus
est in captivitatem)
By the
cities of the
south, almost all understand the cities
of the tribe of Judah, whose portion was towards the south; and by the cities
being shut up, they consider that what is meant is, that they would be forsaken;
for they say, that cities are open when they are frequented. But I am con-
strained here also to take another view. I take the cities of the south to have
been those of Egypt; for we know that the Jews looked there for a refuge,
whenever they were attacked by the Assyrians or the Chaldeans. Since then they
thought that Egypt would be to them a sort of an asylum, the Prophet declares
that all these cities would be closed against them, and that there would be no
one to open them; as though he had said, "The Lord will drive you out, and will
prevent you to take refuge there."
He would
doubtless have spoken more clearly had he meant the cities of Judah; and
besides, as he was at Jerusalem, this way of speaking must have been ambiguous,
and even improper; and we shall find him presently speaking of the Assyrians as
being in the north. He now then warns them, that Egypt would be closed against
them, though they at the same time expected that they would be safe there, and
that an easily-borne exile was in their power. As then they foolishly trusted
that they would be received by the Egyptians, the Prophet says, that the gates
would be closed, and that there would be no one to open them. It then follows,
carried away wholly has been
Judah, carried away
completely;
fC60 that is, "Ye shall all be led
away into Assyria and Babylon;" which is the north country, according to
what afterwards follows,
—
Jeremiah
13:20
20 Lift up your eyes, and
behold them that come from the north: where is the flock that was
given thee, thy beautiful flock? 20 Levate oculos vestros, et aspicite
venientesab aquilone: ubigrex qui datus fuerat tibi? Oves decoris
tui?
We here see that Egypt and
Chaldea are set in opposition, the one to the other; as though the Prophet had
said, "Whenever anything is said to you about the Chaldeans, ye turn your eyes
to Egypt, as though that would be a quiet residence for you; but God will
prevent you from having any escape there. Now see, see your enemies who
are coming from another quarter, even from Chaldea.
Lift up
then your eyes." As they were so very intent on
their present ease, he bids them to lift up their eyes, that they might see
farther than they were wont to do.
He then says,
Where is the flock which had been
given to thee?
and the sheep of thy
glory? It is through pity that the
Prophet thus speaks; for he saw by the Spirit the whole land deserted, and in
wonder he asks, "What does this mean, that the flock is scattered which had been
given to thee?" He addresses the people under the character of a woman, as he
does often in other places.
fC61 In short, he confirms what he had said
before, — that he would go to some secret place, if the people were not
influenced by his doctrine, and that he would there by himself deplore their
calamity; but he employs other words, and at the same time intimates, that he
alone had eyes to see, as others were blind, for God had even taken from them
understanding and discernment. The Prophet then shews here that he saw the
dreadful desolation that was soon to come; and therefore as one astonished he
asks, Where is the flock with which God had enriched the land? and further he
asks, Where are the sheep which possessed a magnificent honor or beauty? It
follows —
Jeremiah
13:21
21 What wilt thou say when he
shall punish thee? for thou hast taught them to be captains, and as chief over
thee: shall not sorrows take thee, as a woman in travail? 21 Quid dices,
cum visitaverit super to? Et tu (hoc est, atqui tu) docuisti (hoc est,
assuefecisti) illos super to duces in caput: annon dolores apprehendent to
tanquam mulierem parturientem?
As
the Prophet observed that the Jews were in no way moved, he addressed them still
further, and set before them what seemed then incredible, even the calamity,
from which they thought they were able easily to defend themselves by means of
their auxiliaries.
He then adds,
What wilt thou then
say? For the false teachers made a
clamor, and whenever Jeremiah began to speak, they violently assailed him, and
the common people also wantonly barked at him. As then they thus petulantly
resisted God and his truths, the Prophet intimates that the time would come when
they should become mute through shame:
What wilt thou say then?
he says, "Ye are now very talkative, and God
cannot obtain a hearing from you; but he will check your wantonness, when the
enemy shall distress you." It is the same as though he had said, "It will not be
the time then for your loquacity, for the Lord will constrain you to be
silent."
Some refer to God what follows,
When, he shall visit
you; but it ought on the contrary to be
applied to the Chaldeans; for he immediately adds,
But thou hast accustomed
them, etc. There is indeed a change or
an anomaly of number, but this is common in the prophets. When he uses the
singular, the head of the army is referred to, but afterwards the whole forces
are included. What then wilt thou
say, when the enemy
shall visit
thee? He then adds,
But
then, etc.; that is, "If thou seekest to
cast blame on others, when the Assyrians and the Chaldeans shall overwhelm thee,
thou wilt attempt it in vain? for thou hast opened a passage for them, and
hast accustomed them to be thy
leaders over thy head." For the
Assyrians had a long time before been sent for by the Israelites; and the Jews
also had formed confederacies with the Chaldeans against the Assyrians, before
these monarchies were united. As then they had called them in as auxiliaries,
they had accustomed them to rule, and, as it were, had set them over themselves.
The case was similar to that of the Turks at this day, were they to pass over to
these parts and exercise their authority; for it might be asked the French kings
and their counsellors, "Whose fault it is that the Turks come to us so
easily? It is because ye have prepared for them the way by sea, because ye have
bribed them, and your ports have been opened to them; and yet they have wilfully
exercised the greatest cruelty towards your subjects. All these things have
proceeded from yourselves; ye are therefore the authors of all these evils." So
also now the Prophet upbraids the Jews, because they had accustomed the
Chaldeans to be their leaders; and as they had set them over their own heads, he
says to them, that it was no wonder that they were now so troublesome and
grievous to them.
fC62
He afterwards says,
Shall not sorrows lay hold on
thee as on a woman in travail? By this
comparison he intimates, that the Jews gained nothing by their vain hopes; for
when they should say, peace and security, destruction, such as they by no means
expected, would suddenly come upon them. This similitude we know often occurs,
and it is a very apt one; for a woman with child may be very cheerful and
quietly enjoying herself, and yet a sudden pain may seize her. So also it will
be with the wicked; they cannot now bear to hear anything sad or alarming, and
they drive from them every fear as far as possible; but the more they harden
themselves, the heavier is God's vengeance which follows them, and which will
overtake them suddenly and unexpectedly. As then it was incredible to the Jews,
that the Chaldeans would soon come to lay waste their land, he says to them,
"Surely sorrows will take hold on you, though you look not for them.
Though a woman with child thinks not of her coming pain, yet it comes suddenly
and cannot be driven away; so you will gain nothing by heedlessly promising to
yourselves continual peace and quietness." I cannot finish what follows today if
I go on farther; I shall therefore put it off to the next
Lecture.
PRAYER
Grant, Almighty God, that as we are so
slothful to hear thee, yea, inasmuch as our minds are taken up with so many
vanities so that we deceive ourselves, — O grant, that thy
Holy Spirit may so illuminate us, that we may not despise thy threatenings, but
may learn to anticipate in time thy judgment, and thus obtain pardon; that being
mindful of thy mercy, we may pursue the course of our calling, until we shall at
length be received into that blessed rest, which has been obtained for us
by thy only-begotten Son. — Amen.
Lecture
Fifty-Fourth
Jeremiah
13:22
22 And if thou say in thine
heart, Wherefore come these things upon me? For the greatness of thine iniquity
are thy skirts discovered, and thy heels made bare. 22 Quod si
dixeris in corde suc, cur (vel, ut quid) haec mala acciderunt mihi (occurrerunt
mihi?) in multitudine (hoc est, propter multitudinem) iniquitatis tuae
discoopertae sunt fimbriae tuae, et nudati calces tui (vel, plantae tuae nudatae
sunt)
The Prophet again declares
that God's judgment would be just, which he had previously foretold; for
hypocrites, we know, do not cease to quarrel with God, except they are often
proved guilty; and it is always their object, where they cannot wholly excuse
themselves, to extenuate in some measure their fault. The Prophet therefore here
removes every pretense for evasion, and declares that they were wholly worthy of
such a reward.
But his manner of speaking ought
to be noticed, If thou wilt say
in thine heart, etc. Hypocrites do not
only claim for themselves righteousness before the world, but they also deceive
themselves, and the devil so dementates them with a false persuasion, that they
seek to be counted just before God. This then is what the Prophet sets forth
when he says, If thou wilt say in
thine heart, Why have these evils happened to
me?
fC63 that is, if thou seekest by
secret murmuring to contend with God, the answer is ready, —
Because of the multitude of
thine iniquity, discovered are thy skirts, and thy heels are
denuded." The multitude of iniquity he
calls that perverse wickedness which prevailed among the Jews; for they had not
ceased for a long time to provoke the wrath of God. Had they only once sinned,
or had been guilty of one kind of sin, there would have been some hope of
pardon, at least God would not have executed a punishment so severe; but as
there had been an uninterrupted course of sinning, the Prophet shews that it
would not be right to spare them any longer.
As
to the simile, it is a form of speaking often used by the prophets, that is, to
denude the soles of the feet, and to discover the skirts. We know that; men
clothe themselves, not only to preserve them from cold. but that they also cover
the body for the sake of modesty: there is therefore a twofold use of garments,
the one occasioned by necessity, and the other by decency. As then clothes are
partly made for this end — to cover what could not be decently shewn or
left bare without shame, the prophets use this mode of speaking when they have
in view to shew that one is exposed to public
reproaJeremiah
fC64 It afterwards follows
—
Jeremiah
13:23
23 Can the Ethiopian change
his skin, or the leopard his spots? then may ye also do good, that are
accustomed to do evil. 23 An mutabit (sic proprie vertitur) Ethiopa
pellem suam, et pardus maculas suas (aut, varietates, nam nomen hoc duplicatum
deducitur a
rbj,
quod significat congregare, significat etiam livorem, accipitur vero hic pro
maculis) etiam tu poteris ad benefaciendum, doctus ad
malum?
God declares in this verse,
that the people were so hardened in their wickedness, that there was no hope of
their repentance. This is the sum of what is said. But it was a very bitter
reproof for the Prophet to say that his own nation were past hope — that
they had so entirely given themselves up to their vices that they were no longer
healable.
But he uses a comparison, —
Can the
Ethiopian,
fC65 he says,
change his skin?
Blackness is inherent in the skin of the
Ethiopians, as it is well known. Were they then to wash themselves a hundred
times daily, they could not put off their blackness. The same also must be said
of leopards or panthers, and we know that these animals are besprinkled with
spots. Such then is the spotted character of the leopard or
panther,
fC66 that whatever might be done to him he
would still retain his color. We now then see what the Prophet means —
that the Jews were so corrupted by long habit that they could not repent, for
the devil had so enslaved them that they were not in their right mind; they no
longer had any discernment, and could not discriminate between good and
evil.
Learned men in our age do not wisely refer
to this passage, when they seek to prove that there is no free-will in man; for
it is not simply the nature of man that is spoken of here, but the habit that is
contracted by long practice. Aristotle, a strong advocate of free will,
confesses that it is not in man's power to do right, when he is so immersed in
his own vices as to have lost a free choice, (7. Lib. Ethicon) and this
also is what experience proves. We hence see that this passage is improperly
adduced to prove a sentiment which is yet true, and fully confirmed by many
passages of Scripture.
Jeremiah, then, does not
here refer to man's nature as he is when he comes from the womb; but he condemns
the Jews for contracting such a habit by long practice. As, then, they had
hardened themselves in doing evil, he says that they could not repent, that
wickedness had become inherent, or firmly fixed in their hearts, like the
blackness which is inherent in the skin of the Ethiopians, or the spots which
belong to the leopards or panthers.
We may at
the same time gather from this passage a useful doctrine — that men become
so corrupt, by sinful habits and sinful indulgence, that the devil takes away
from them every desire and care for acting rightly, so that, in a word, they
become wholly irreclaimable, as we see to be the case with regard to bodily
diseases; for a chronic disease, in most instances, so corrupts what is sound
and healthy in the body, that it becomes by degrees incurable. When, therefore,
the body is thus infected for a long time, there is no hope of a cure.
Life may indeed be prolonged, but not without continual languor. Now, as to
spiritual diseases it is also true, that when putridity has pervaded the inward
parts, it is impossible for any one to repent. And yet it must be observed, that
we do not speak here of the power of God, but only shew, that all those who
harden themselves in their vices, as far as their power is concerned, are
incurable, and past all remedy. Yet God can deliver, even from the lowest
depths, such as have a hundred times past all recovery. But here, as I have
already said, the Prophet does not refer to God's power, but only condemns his
own nation, that they might not complain that God treated them with too much
severity.
The meaning then is, that they ought
not to have thought it strange that God left them no hope; for they became past
recovery, through their own perverseness, as they could not adopt another course
of life after having so long accustomed themselves to everything that was evil:
Wilt thou
also, he says,
be able to do
good? that is, wilt thou apply thy mind
to what is just, who hast been
accustomed to evil, or who hast hitherto
learnt nothing but to do evil?
fC67 We now perceive the design of the
Prophet — that they unreasonably sought pardon of God, who had contracted
such hardness by a long course of sinning that they were become incurable. It
afterwards follows —
Jeremiah
13:24
24 Therefore will I scatter
them as the stubble that passeth away by the wind of the wilderness. 24
Et dispergam (vel, dissipabo) eos quasi stipulam transeuntem ad ventum
deserti.
This is an inference which
Jeremiah draws from the last verse. As long as there is any hope of repentance,
there is also room for mercy; God often declares that he is long-suffering. Then
the most wicked might object and say, that God is too rigid, because he waits
not until they return to a sound mind. Now the Prophet had said that it was all
over with the people: here therefore he meets the objection, and shews that
extreme calamity was justly brought on them by God, because the Jews had
obstinately hardened themselves in their vices and
wickedness.
After having shewn, therefore, that
corruption was inherent in them, as blackness in the skin of an Ethiopian, and
as spots in panthers, he now comes to this conclusion —
I will scatter them as stubble
which passes away by the wind of the desert.
This scattering denotes their exile; as though he had said, "I will banish
them, that they may know that they are deprived of the inheritance in which they
place their safety and their happiness." For the Jews gloried in this only
— that they were God's people, because the Temple was built among them,
and because they dwelt in the land promised to them. They then thought that God
was in a manner tied to them, while they possessed that inheritance. Hence
Jeremiah declares, that they would become like stubble carried away by the
wind.
He mentions
the wind of the
desert, that is, the wind of the south,
which was the most violent in that country. The south wind, as we know, was also
pestilential; the air also was more disturbed by the south wind than by any
other, for it raised storms and tempests. Therefore the Scripture, in setting
forth any turbulent movement, often adopts this similitude. Some think that
Jeremiah alludes to the Egyptians; but I see no reason to seek out any refined
explanation, when this mode of speaking is commonly adopted. Then by this
similitude of south wind God intimates the great power of his vengeance; as
though he had said, "Even if the Jews think that they have a firm
standing in the promised land, they are wholly deceived, for God will with
irresistible force expel them." And he compares them to stubble, while
yet they boasted that they were like trees planted in that land; and we have
before seen that they had been planted as it were by the hand of God; but they
wanted the living root of piety, they were therefore to be driven far away like
stubble.
fC68
Let us then learn from this passage
not to abuse the patience of God: for though he may suspend for a time the
punishment we deserve, yet when he sees that we go on in our wickedness, he will
come to extreme measures, and will deal with us without mercy as those who are
past remedy. It follows
—
Jeremiah
13:25
25. This is thy lot,
the portion of thy measures from me, saith the Lord; because thou hast forgotten
me, and trusted in falsehood. 25. Haec sors tua, portio mensurarum tuarum
a me, dicit Jehova; quia oblita es mei, et confisa in
mendacio.
The Prophet no doubt
wished to strip the Jews of their vain confidence, through which they acted
arrogantly and presumptuously towards God, while yet they professed his name and
claimed his favor. They said that they had obtained that land by an hereditary
right, because it had been promised to their father Abraham. This indeed was
true. They also said, that the land was God's rest; and they derived this from
the prophets. They said farther that God was their heritage; and this also was
true. But since they had wickedly profaned God's name, he takes from them these
false boastings, and says, This
is thy lot. But still they said, When
God divided the nations, his lot fell on Israel, for so says Moses.
(<053208>Deuteronomy
32:8) As then they were wont to say, that God afterwards deceived them, the
Prophet here on the other hand reminds them, that they foolishly confided in
that lot, because God had rejected them, and did not acknowledge them now as his
children, as they were become degenerate and perfidious.
This,
he says, is thy
lot.
fC69
We see that there is to be understood
here a contrast: God was the lot of the people, and they were also the lot of
God, according to the passages to which we have referred. They were the heritage
of God, and they boasted that God was their heritage; the land was a symbol and
a pledge of this heritage. The Prophet now says: "This lot shall be to thee
the portion of thy measures from
me." He alludes to an ancient custom;
for they were wont to divide fields and meadows by lines, as they afterwards
used poles; and we call such measures in the present day perches
(perticas.)
We now then understand what
the Prophet means; for he intimates that the Jews vainly and presumptuously and
foolishly boasted, that God was their heritage; for he owned them not now as his
children: and he also declares that another lot was prepared for them, far
different from that of heritage, — that God would banish them from the
promised land, which they had polluted by their vices. Thus we see that we ought
not presumptuously and falsely to pretend or profess the name of God; for though
he has been pleased to choose us as his people, it is yet required of us to be
faithful to him; and if we forsake him, the same reward for our impiety will no
doubt await us as Jeremiah threatens here to his own nation. Let us then so use
the favor of God and of Christ, and all the blessings which are offered to us by
the gospel, that we may not have to fear that vengeance which happened to the
Jews.
He adds the reason,
Because thou hast forgotten me
and trusted in
falsehood.
fC70 By falsehood the Prophet means
not only the superstitions in which the Jews involved themselves, but also the
false counsels which they adopted, when at one time they had recourse to the
Egyptians, at another to some other ungodly nations, in order to get aids in
opposition to the will of God. For wherever there was any danger, they thought
they had a remedy at hand by having the favor and help of the Egyptians, or of
the Assyrians, or of the Chaldeans. In the word falsehood, then, the Prophet
includes those perverse designs which they formed, when they sought to defend
themselves against God, who would have protected them by his power, had it not
been necessary to punish them for their sins. What Jeremiah then condemned in
the people was, that they placed their
trust in
falsehood, that is, that they souglint
here and there vain helps, and at the same time disregarded God; nay, they
thought themselves safer when God was displeased with them: and hence he says,
Thou hast forgotten
me. For the Jews could not have sought
deliverance from the Egyptians or from other heathen nations, or from their
idols, without having first rejected God; for if this truth had been really
fixed in their minds, — that God cared for their safety, they would no
doubt have been satisfied with his protection. Their ingratitude was therefore
very manifest in thus adopting vain and impious hopes; for they thus dishonored
God, and distrusted his power, as though he was not sufficient to preserve them.
It now follows—
Jeremiah
13:26
26. Therefore will I discover
thy skirts upon thy face, that thy shame may appear. 26. Et etiam ego
nudabo, (vel, discooperiam) fimbrias tuas in faciem tuam (super faciem
tuam,) et aspicietur ignominia tua (potest etiam in proeterito tempore exponi
hic versus; sed quoniam vaticinium est, ideo non insisto curiose in verbis aut
in syllabis, sed sensum duntaxat respicio; quamquam non male etiam conveniet, si
vertamus in tempore proeterito, quasi propheta de re jam facta
disserat.)
He continues the same
subject, — that God did not deal with his people with so much severity
without the most just cause; for it could not be expected that he should treat
them with more gentleness, since they rejected him and had recourse to vain
confidences. I
also, he says; for the particle
µg,
gam, denotes something mutual, as though he had said, "I also will have my
turn; for I have it in my power to avenge myself: I will retaliate," he seems to
say, "this thine ingratitude; for as thou hast despised me, so will I expose
thee to reproach and shame." For God was shamefully despised by the Jews, when
they substituted the Egyptians and their idols in his place: they could not have
done him more dishonor than by transferring his glory to the ungodly and to
their own figments. We hence see that there is an emphasis in the particle
also, I will also make
bare, or discover,
thy skirts on thy
face; that is, I will cast thy skirts on
thy face.
fC71
This mode of speaking often occurs in
the Prophets; and as I have elsewhere explained, it means the uncovering of the
uncomely parts: it is as though a vile woman was condemned to bear the disgrace
of being stripped of her garments and exposed to the public, that all might
abhor a spectacle so base and disgraceful. God, as we have before seen, assumed
the character of a husband to his people: as then he had been so shamefully
despised, he now says, that he had in readiness the punishment of casting the
skirts of his people over their faces, that their reproach or baseness might
appear by exposing their uncomely parts. It then follows
—
Jeremiah
13:27
27. I have seen thy
adulteries, and the lewdness of thy whoredom, and thine abominations on the
hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean?
when shall it once be? 27. Adulteria tua et hinnitus tuos, cogitationem
scortationis tuae super montes in agro vidi, abominationes tuas: vae tibi
Jerusalem; non mundaberis posthac? quousque
adhuc?
Here the Prophet explains at
large what I have before stated, — that the people were justly punished by
God, though very grievously, because they had provoked God, not at one time
only, but for a long time, and had obstinately persisted in their evil courses.
Moreover, as their sins were various, the Prophet does not mention them all
here; for we have seen elsewhere, that they were not only given to
superstitions, but also to whoredoms, drunkenness, plunders, and outrages; but
here he only speaks of their superstitions, — that having rejected God,
they followed their own idols. For by
adulteries
he no doubt means idolatries; and he does not
speak here of whoredom, which yet prevailed greatly among the people; but he
only condemns them for having fallen away into ungodly and false forms of
worship. To the same thing must be referred what follows,
thy
neighings; for by this comparison, we
know, is set forth elsewhere, by way of reproach, that furious ardor with which
the Jews followed their own inventions. The word indeed sometimes means
exultation; for the verb
lhx,
tsel, is to exult; but here, as in Jeremiah 5 it signifies
neighing.
He then says,
Thy adulteries and thy
neighings, etc. Now this is far more
shameful than if he had said thy lusts, for by this comparison we know their
crime was enhanced, because they were not merely inflamed by a violent
natural lust, such as adulterers feel towards strumpets, but they were like
horses or bulls: Thy adulteries
then
and thy
neighings; and he adds, the
thought of thy
whoredom, etc. The word
tmz,
zamet, is to be taken here for thought, and this is its proper meaning.
It is indeed taken sometimes in a bad sense; but the Prophet, I have no doubt,
meant here to wipe off a color with which the Jews painted themselves; for they
said that they intended to worship God, while they accumulated rites which were
not. prescribed in the law. The Prophet therefore condemns them here as being
within full of unchastity, as though he had said, "I do not only accuse you of
open acts of wickedness, but ye burn also within with lust, for impiety has
taken such hold on all your thoughts, that God has no place at all in you; ye
are like an unchaste woman, who thinks of nothing but of her filthy lovers, and
goes after her adulterers: ye are thus wholly given up to your
whoredoms.
Some read the words by themselves and
put them in the nominative case, "Thy adulteries and thy
neighings, and the thought of thy whoredom on the mountains;" and then they add,
"In the field have I seen thine abominations." But I prefer to take the
whole together, and thus to include all as being governed by the verb
ytyar,
I have seen; "Thy adulteries and thy neighings, the thought of thy
whoredom on the mountains in the field have I seen, even thy
abominations." The last word is to be taken in apposition with the former words.
But the Prophet introduces God here as the speaker, that the Jews might not seek
evasions and excuse themselves. He therefore shews that God, whose proper office
it is to examine and search the hearts of men, is the fit
Judge.
fC72
He mentions hills and
field. Altars, we know, were then built on hills, for they thought that
God would be better worshipped in groves; and hence there was no place, no wood,
and even no tree, but that they imagined there was something divine in it. This
is the reason why the Prophet says, that their abominations were seen by God on
the hills as well as on the plains. And he adds fields, as though he had
said, that the hills did not suffice them for their false worship, by which they
profaned the true worship of God, but that the level fields were filled with
their abominations.
We now then perceive the
meaning of what is here said, that the Jews in vain tried to escape by evasions,
since God declares that he had seen them; as though he had said,
"Cease to produce your excuses, for I will allow nothing of what ye may
bring forward, as the whole is already well known by me." And he declares
their doings to be abominations, and also adulteries and
neighings.
At length he adds,
Woe to thee,
Jerusalem! The Prophet here confirms
what we have before observed, that the Jews had no just ground of complaint, for
they had provoked God extremely. Hence the particle woe intimates that
they were now justly given up to destruction. And then he says,
Will they never
repent? But this last part is variously
explained; and I know not whether it can today be fully expounded. I will
however briefly glance at the meaning.
Jerome
seems to have read
yrja,
achri, "after me," "Wilt thou not then return after me?" as though
God here intended to exhort the Jews to return at length to him, as he was ready
to be reconciled to them. But as it is simply
yrja,
achri, and he may have read without the points, I do not wish to depart from
what is commonly received. There is further a difficulty in the words which
follow, for interpreters vary as to the import of the words
d[
ytm, mati od, "how long yet?" In
whatever sense we may take the words, they are sufficient to confute the opinion
of Jerome, which I had forgotten to mention, because the malediction in
that case would be improper and without meaning, "Woe to thee, Jerusalem, wilt
thou not be made clean after me?" for what can this mean? It is therefore
necessary so to read as to include all the words in the sentence, "Wilt thou not
hereafter or at length be made clean?" Some, however, read the
words affirmatively, "Thou shalt not be cleansed hereafter," as though it
was said, "Thou shalt not be cleansed until I first drive thee into exile." But
this meaning is too refined, as I think. I therefore take the words in their
simple form, Wilt thou not at
length be made clean? how long yet? as though
God again reproved the hardness of the people, as indeed he did reprove it.
Hence he says, "Wilt thou not at length be made clean?" for I take
yrja,
achri, as meaning "at length." Then follows an amplification,
d[ytm,
mati od, "how long yet?"
fC73 that is, "Wilt thou never make an end?
and can I not at length obtain this from thee, since I have so often exhorted
thee, and since thou seest that I make no end of exhorting thee? how long yet
shall thy obstinacy continue, so that I cannot subdue thee by my salutary
admonitions?" This is the meaning.
PRAYER
Grant, Almighty God, that as thou hast
once cleansed us by the blood of thine only-begotten Son, to the end that we
might worship thee in true sincerity of heart, and that we might also strive to
regulate our whole life according to the rule of righteousness, — O grant
that we, being mindful of our vocation, may labor to render ourselves approved
by thee, so that thy name may through us be glorified, and that casting far away
from us all pollutions, we may retain the simple worship of thee, and preserve
ourselves within the limits of thy word, so that we may not be led astray after
vanities and the sinful superstitions of this world, but advance towards the
mark which thou hast been pleased to set before us, until we shall be at length
gathered into that celestial kingdom in which we shall enjoy that inheritance
which thine only-begotten Son has provided for us. —
Amen.
Lecture
Fifty-Fifth
CHAPTER
14
Jeremiah
14:1
1. The word of the Lord that
carne to Jeremiah concerning the dearth. 1. Quod fuit verbum Jehovte ad
Jeremiam super verbis
prohibitionum.
Though the Prophet
does not distinctly express that what had not yet happened was divinely revealed
to him, yet it may be easily gathered that it was a prophecy with reference to
what was future. Of this sterility nothing is recorded in sacred history: there
is, however, no doubt but God had in an unusual manner afflicted the Jews, as
previously in the days of Ahab. As then a drought was near at hand which would
cause great scarcity, his purpose was to forewarn the Jews of it before the
time, that they might know that the dryness did not happen by chance, but was an
evidence of God's vengeance. And we know that whenever any adversity happens,
the causes of it are sought in the world, so that hardly any one regards the
hand of him who smites. But when there is a year of sterility, we consult
astrology, and think that it is owing to the influence of the stars: thus God's
judgment is overlooked. As then men contrive so many expedients by which they
throw aside the consideration of Divine judgment, it was necessary that the
Prophet should speak of the sterility mentioned here before it happened, and
point it out as it were by the finger, though it was yet not made
manifest.
He therefore says that the word of God
came to him respecting the words
of
restraints.
fC74 Though
rbd,
deber, signifies a thing or a business or concern, yet, what seems here
to be intended is the contrast between
rbd,
deber, the word of God, and
µyrbd
deberim, the words of men; for he says,
twrxbh yrbd
l[ ol deberi ebetserut, because the Jews, as
it is usual, would have many words of different kinds among themselves
respecting the sterility: when anything uncommon or unexpected happens, every
one has his own opinion. But the Prophet sets up the word of Jehovah in
opposition to the words of men; as though he had said, "They will inquire
here and there as to the causes of the scarcity; there will yet be but one
cause, and that is, God is punishing them for their
wickedness."
He calls sterility prohibitions
or restraints: for though God could in an instant destroy and mar whatever
has come to maturity, yet, in order to shew that all the elements are ready to
obey him, he restrains the heavens whenever he pleases; and hence he
says,
"In that day the
heavens will hear the earth, and the earth will hear the corn, and the corn will
hear men."
(<280221>Hosea
2:21, 22)
For as this order of things is set before us, it
cannot be otherwise but that, whenever we are hungry, our eyes turn to the corn
and bread; but corn does not come except the earth be fruitful; and the earth
cannot of itself bring forth anything, and except it de:rives moisture and
strength from the heavens. So also, on the other hand, he says,
"I will make for
you the heaven brass and the earth
iron."
fC75
(<032619>Leviticus
26:19)
We hence see the reason for this word,
prohibitions, by which the Prophet designates the dryness of the heavens
and the sterility of the earth; for the earth in a manner opens to us its bowels
when it brings forth food for our nourishment; and the heavens also pour forth
rain, by which the earth is irrigated. So also God prohibits or restrains the
heavens and the earth, and closes up his bounty, so as to prevent it to come to
us. It now follows —
Jeremiah
14:2-3
2. Judah mourneth, and the
gates thereof languish; they are black unto the ground; and the cry of Jerusalem
is gone up. 2. Luxit Jehudab et portae ejus debilitatae sunt, (vel,
dissipatae sunt;) obtenebrati sunt in terra (refernut quidam ad portas, sed malo
ad homines referre;) et clamor Jerusalem
ascendit.
3. And their nobles
have sent their little ones to the waters: they came to the pits, and found no
water; they returned with their vessels empty; they were ashamed and confounded,
and covered their heads. 3. Et proceres coturn (hoc est, qui pollent
dignitate) miserunt minores (hoc est, homines plebeios et mercenarios) ad aquas;
venerunt ad cisternas, non invenerunt aquas; reversi sunt cum vasis inanibus
(vel, reversa sunt vasa eorum vacua;) confusi sunt, et erubuerunt, et operuerunt
caput suum.
The Prophet intimates in
these words, that so great would be the scarcity as to appear to be a manifest
and remarkable evidence of God's vengeance; for when God punishes us in a common
way, we for the most part refer the event to some fortuitous circumstances, and
the devil also ever retains our minds in the consideration of secondary causes.
Hence the Prophet declares here that an event so unusual could not be ascribed
to natural causes, as that the earth should become so sterile, but thai; it was
the extraordinary judgment of God. This is the reason wily he employs so many
figurative expressions. He might indeed have said, in one sentence, that there
would be in the land a most grievous famine; but hardly one in a hundred would
have been moved by words so simply expressed. Therefore the Prophet, in order to
arouse their stupor, uses terms the most
forcible.
Hence he says,
Mourned has
Judah. Though he speaks of what was
future, yet, according to his own usual manner and that of others, he uses the
past time in order to shew the certainty of what he said. He then declares that
there would be mourning in Judah. He afterwards says,
His gates have been
weakened, or scattered. In mentioning
gates, he takes a part for the whole, for he means the cities: but as judgments
were wont to be administered at the gates, and as men often assembled there, he
says that the gates would be reduced to solitude, so that hardly any one would
appear there. He in the third place adds,
They have become darkened to the
ground, or, in plainer words, they
became overwhelmed with grief; but the proper meaning of the word is to become
darkened: and he says, to the ground, as though he said that they would
be so cast down as to he in the dust, and would not dare to raise up their
heads, nor would be able to do so, being worn down by want and famine. We hence
see what he means, even this, — that the scarcity would be so great that
men would be down on the ground, and in a manner seek darkness for themselves,
as it is the case with us when we flee as it were from the light and he on the
ground; for we then shew that we cannot enjoy the light, it being disagreeable
to us: and hence we see more clearly what I have stated, — that the
Prophet uses very strong terms to produce an impression on the Jews, that
they might know that the earth was so sterile, not through any natural or common
cause, but through the judgment of
God.
fC76
He afterwards adds,
The cry of Jerusalem has
ascended. Here he sets forth their
despair: for in doubtful matters we are wont to deliberate and to devise
remedies; but when we are destitute of any counsel or advice, and when no hope
appears, we then break out into crying. We hence see that it was an evidence of
despair when the cry of Jerusalem
ascended; for they would not be able to
complain and to disburden their cares and griefs by pouring them into the bosoms
of one another, but all of them would cry and
howl.
It is then added,
Their chiefs will send the common
people to the waters. The Prophet's
object was again to point out something extraordinary, — that the great,
possessing authority, would constrain and compel the common sort to draw water.
They have sent them, he says, that is, by authority; they who could
command others sent them to the
waters.
fC77
They
came, he says,
to the
cisterns. By the word
µybg
gabim, he means deep ditches, or pits; but some render them cisterns.
With regard to the subject in hand, it signifies not; for the Prophet no doubt
meant that they would come to the deepest wells or pits, as it is usually done
ia a great drought; for many springs become often dry, and pits also, situated
in high places; but in valleys some water remains, and there it may be had:
there are also some wells ever full of water, where its abundance never fails.
It was therefore the Prophet's design to refer to such wells.
They
came, he says,
to the
wells, where they thought they could
find a sufficient supply; but he adds,
They found no waters; they
returned with their empty
vessels.
fC78
We now perceive what I have said,
— that the Prophet here reproves the Jews for their stupidity in not
understanding that God was angry with them when the order of nature, which ought
ever to continue the same, thus failed. Droughts indeed often happen when there
are no waters in most places; but when no well supplies any water, when there is
not a drop of water to be found in the most favorable places, then indeed it
ought to be concluded that God's curse is on the people, who find nothing to
drink; for in nothing does God deal more bountifully with the world than in the
supply of water. We do not speak now of wine; but we see fountains everywhere
pouring forth waters, and rivers also flow through countries: moreover, pits are
dug through the labors of men; there are also cisterns in which the rain is
preserved in places that are commonly dry: but when in cisterns no water
remains, and when the fountains themselves refuse any supply, we may hence
surely know that it is the special judgment of God; and this is what Jeremiah
intended here to shew; and therefore he says that they were
confounded
and
ashamed,
and that they covered their
head. It now follows
—
Jeremiah
14:4
4. Because the ground is chapt,
for there was no rain in the earth, the plowmen were ashamed, they covered their
heads. 4. Propter terram afflictam (contritam, vel, scissam;
cum enim verbum hoc proprie significat conterere, non dubito, quin
Propheta hic terram vel pulverulentam vel concisam signifcat,) quia non fuit
pluvia in terra, confusi sunt agricolae (vel, pudefacti sunt, repetit
illud verbum
wçb)
et cooperuerunt caput suum (etiam eandem dictionem
repetit.)
The Prophet had said,
that though the whole common people were sent to the waters, yet none would be
found. He now adds the same firing respecting the husbandmen.
Ashamed,
he says, shall be the
husbandmen, for the ground shall be turned into
dust, and God will pound it small. When
the heavens supply moisture, the earth retains thus its solid character; but in
a great heat we see the earth dissolving into dust, as though it was pounded in
a mortar.
So he says,
On account of the chapt ground,
because there is no rain, ashamed shall be the husbandmen, and they shall cover
their heads; for sorrow shall not
only seize on them, but also fin them with such shame as to make them to
shun the light and the sight of men. These things were intended for the same
purpose, even to make the Jews to know that they were not by chance deprived of
water, but because God had cursed their land, so that it yielded them no water
even for the common wants of nature. It follows
—
Jeremiah
14:5-6
5. Yea, the hind also calved
in the field, and forsook it, because there was no grass. 5. Quin
etiam cerva in agro peperit et deseruit (nempe, foetum suum,) quia non
fuit herba.
6. And the wild asses
did stand in the high places, they snuffed up the wind like dragons; their eyes
did fail, because there was no grass. 6. Et onagri steterunt super
excelsa (diximus de hoc nomine, super labia, vel, eminentias,
vel, rupes,) traxerunt (vel, hauserunt) ventum sicut serpentes;
defecerunt oculi eorum, quia non fuit herba (utitur alio nomine, posuerat
açd
prius, nunc ponit
bç[
sed eodem sensu.)
Jeremiah now
comes to animals: he said before, that men would be visited with thirst, and
then that the ground would become dry, so theft husbandmen would be ashamed; he
now says that the wild asses and the hinds would become partakers of this
scarcity. The
hind, he says,
has brought forth in the
field, which was not usual; but he says
that such would be the drought, that the hinds would come forth to the plains.
The hinds, we know, wander in solitary places and there seek their food, and do
not thus expose themselves; for they have a natural timidity, which keeps them
from encountering danger. But he says that hinds, big with young, shall be
constrained by famine to come to the fields and bring forth there, and then flee
away: and yet they prefer their young to their own life. But the Prophet here
shews that there would be something extraordinary in that vengeance of God,
which was nigh the Jews, in order that they might know that the heavens and the
earth and all the elements were armed against them by God, for they had so
deserved. But he says, Bring
forth shall the hind, and then he adds,
and will forsake
its young: but why will it bring forth in the
field? even because it will not find grass in the mountains, and in the woods,
and in the usual places.
The same thing is said
of the wild asses, And the wild
asses, he says,
stood on the
rocks: and yet this animal, we know, can
endure want for a long Lime. But the Prophet, as I have said, intended to shew
that there would be in this scarcity some remarkable evidences of God's
vengeance. Stood
then
did the wild asses on the
rocks, and
thence drew in wind like
serpents: for great is the heat of
serpents; on account of inward burning they are constrained to draw in wind to
allay the heat within. The Prophet says, that wild asses were like serpents, for
they were burning with long famine, so that they were seeking food in the wind
itself, or by respiration. He then adds,
Failed have their eyes, for there
was no
grass.
fC79
We now understand the object of this
prediction: It was God's purpose not only to foretell the Jews what was soon to
be, but also to point out, as it were, by the finger, his vengeance, that they
might not have recourse, as usual, to secondary causes, but that they might know
that they suffered punishment for their sins; for the scarcity would be so
extraordinary as far to exceed what was usual. It now follows
—
Jeremiah
14:7
7. O Lord, though our
iniquities testify against us, do thou it for thy name's sake: for our
backslidings are many; we have sinned against thee. 7. Si iniquitates
nostrae testificantur contra nos, Jehova, fac propter nomen tuum; quia
multiplicatae sunt aversiones nostrae, in te scelerate
egimus.
The Prophet, no doubt,
intended here to exhort the Jews by his own example to seek pardon; nor does he
so assume the character of others, as though he was free himself from guilt; for
he was not more righteous than Daniel, who, as we find, testified that he
confessed before God, not only the sins of the people, but also his own sins.
(<270904>Daniel
9:4, 5) And Jeremiah, though not one of God's despisers, nor of the profane, who
had provoked God's wrath, was yet one of the people; and here he connects
himself with them; and he did this in sincerity and not in dissimulation. But he
might have prayed silently at home; why then did he make public his prayer? What
was his purpose in consigning it to writing? It was that he might rouse the
people, as I have already said, by his example, so that they might flee as
suppliants to God's mercy, and seek forgiveness for their sins. This then was
the Prophet's object. Thus we see that the prophecy concerning the scarcity and
the famine was announced, that the people might through repentance escape the
wrath of God; for we know that when God has even taken his sword he may possibly
be pacified, as he is in his nature merciful: and besides, the design of all
such predictions is, that men, conscious of their sins, may by faith and
repentance escape the destruction that awaits them. We now then understand the
design of the Prophet in this passage.
He says
first, Even though our iniquities
testify, etc. The verb
hn[,
one, properly means to answer; but it means also to testify, as in this
place. O
Jehovah,
fC80 he says, there is no reason now
to contend with thee, or to expostulate, or to ask why thou denlest so severely
with us; let all such excuses be dismissed,
for our sins testify against
us; that is, "Were there no
angels nor men to accuse us, our own conscience is sufficient to condemn us."
But when do our iniquities testify against us? Even when we know that we are
exposed to God's judgment and are held guilty by him. As to the reprobate, their
iniquities cry to heaven, as it is said of Sodom.
(<011820>Genesis
18:20, 21) But the Prophet seems here to express something more, — that
the Jews could not make evasions, but must confess that they were worthy of
death.
For he says,
For thy name's sake deal
with us. We see that the Prophet first condemns
himself and the whole people; as though he had said, "If thou, Lord, summonest
us to plead our own cause, we can expect nothing better than to be condemned by
our own mouths, for our iniquities are sufficient to condemn us. What then
remains for us?" The Prophet takes it as granted that there was but one remedy,
— that God would save his people for his own name's sake; as though
he had said, "In ourselves we find nothing but reasons for condemnation; seek
then in thyself a reason for forgiving us: for as long as thou regardest us,
thou must necessarily hate us and be thus a rigid Judge; cease then to seek
anything in us or to call us to an account, but seek from thyself a reason for
sparing us." He then adds,
For multiplied have our
defections, and against thee have we done
wickedly.
fC81 By these words the Prophet shews that he
did not formally, like hypocrites, confess sins, but really acknowledged that
the Jews would have been found in various ways guilty had God dealt with them
according to justice.
As we now perceive the
import of the words, let us learn from this passage, that there is no other way
of being reconciled to God than by having him to be propitious to us for his
name's sake. And by this truth is refuted everything that has been invented by
the Papists, not less foolishly than rashly, respecting their own satisfactions.
They indeed know that they stand in need of God's mercy; for no one is so
blinded under the Papacy, who does not feel the secret misgivings of his own
conscience: so the saintlings, who lay claim to angelic perfection, are yet self
— convicted, and are by necessity urged to seek pardon; but in the mean
time they obtrude on God their satisfactions and works of supererogation, by
which they compensate for their sins, and thus deliver themselves from the hand
of God. Now this is a remarkable passage to confute such a
diabolical delirium, for the Prophet brings forward the name of God; as though
he had said, "This is the only way by which we can return to God's favor and
obtain reconciliation with him, even by having him to
deal with us for his name's
sake, so that he may seek the cause of
his mercy in himself, for in us he can find none." If Jeremiah said this of
himself, and not feignedly, what madness is it for us to arrogate so much to
ourselves, as to bring anything before God by which he may be induced to shew
mercy? Let us then know that God forgives our sins, not from a regard to any
compensation, but only on account of a sufficient reason within himself, that he
may glorify his own name. Now follows a clearer explanation and a confirmation
of this verse.
Jeremiah
14:8-9
8. O the Hope ot: Israel, the
Savior thereof in time of trouble, why shouldest thou be as a stranger in the
land, and as a wayfaring man that turneth aside to tarry for a
night? 8. Spes Israel (vel, expectatio;
hwq
est expectare,) servator ejus in tempore angustiae (vel,
tribulationis,) cur eris quasi peregrinus in terra? quasi viator divertens
ad pernoctandum?
9. Why shouldest
thou be as a man astonied, as a mighty man that cannot save? yet thou, O
Lord, art in the midst of us, and we are called by thy name; leave us
not. 9. Quare eris vir territus? quasi gigas qui non potest servare?
atqui (copula enim valet hic adversativum) tu in medio nostri Jehova, et
nomen tuum super nos invocatum est, ne deseras
nos.
I have said that the former
verse is confirmed by these words; for since the Prophet mentions to God his own
name, we must consider the cause of the confidence with which he was supported,
which was even this, — because God had chosen that people, and promised
that they should be to him a peculiar people. It is then on the ground of that
covenant that the Prophet now prays God to glorify his name; such a prayer could
not have been made for heathen nations. We hence perceive how the Prophet dared
so to introduce God's name, as to say,
Deal
with
us for thy name's
sake.
He
calls God, in the next place, the
hope of Israel; not that the Israelites
relied on him as they ought to have done, for the ten tribes had long before
revolted from him, and so great a corruption had also prevailed in Judah, that
hardly one in a thousand could be deemed faithful. Hope then among the people
had become extinct; but the Prophet here regards the perpetuity of the covenant,
as though he had said, "Even though we are unworthy to be protected by
thee, yet as thou hast promised to be always ready to bring us help, thou art
our hope. In short, the word hope or expectation, is to be referred to
God's promise, and to the constancy of his faithfulness, and not to the
faithfulness of men, which did not exist, at least it was very small and in very
few.
To the same purpose he adds,
His Savior in time of
trouble. He had in view the many proofs
by which God had manifested his power in the preservation of the faithful. And
he expressly mentions trouble or distress, as though he had said, that
the aid of God had been known by evidences sufficiently clear; for had the
people never wanted his help, his favor would have been less evident; but as
they had been often reduced to great straits, the bounty and the power of God
had become more manifest by delivering them from extreme
dangers.
It is then added,
Why shouldest thou be as a
stranger in the land? as a traveler, who turns aside for a short time in his
journey to pass the night? Here must be noticed
a contrast between a stranger and one that is stationary, spoken of afterwards.
God would have his name to be invoked in Judea; it was therefore necessary that
his favor should continue there; and hence he called the land his rest, and he
had also promised by Moses that he would ever be in the midst of his people. The
Prophet no doubt had taken from the law what he relates here,
Thou art in the midst of us,
Jehovah, thy name is called on us. He
therefore reasons from what seemed inconsistent, that he might obtain pardon
from God; for if he was inexorable, his covenant would have failed and perished,
which would have been unreasonable, and could not indeed have been possible.
Hence he says, "Lord, why shouldest thou be as a stranger and as a
traveler, who seeks only a lodging for one night, and then goes forward?" God
had promised, as I have already said, that he would rest perpetually in the
land, that he would be a God to the people; it, was not then consistent with the
covenant that God should pass as a stranger through the land. As he had then
formerly defended the Jews, and made them safe and secure even in the greatest
dangers, so the Prophet now says, that it was right that he should he consistent
with himself and continue ever the same.
As to
the words which follow, Why
shouldest thou be as a man astonished or
terrified? I take "terrified" for an uncultivated person, as we say in
our language, homme
savage.
fC82 It is then added,
As a giant who cannot
save; that is, a strong helper, but of
no skin, who possesses great strength, but fails, because he is rendered useless
by his own bulk. And so the Prophet says, that it would be a strange thing, that
God should be as a strong man, anxious to bring help and yet should do
nothing.
After having said these things, he
subjoins the contrast to which I have referred,
But thou art in the midst of us,
Jehovah, thy name is called on us, forsake us
not. We now see that the Prophet
dismisses all other reasons and betakes himself to God's gratuitous covenant
only, and recumbs on his mercy.
Thou
art, he says,
in the midst of
us. God had bound himself by his own
compact, for no one else could have bound him. Then he says,
Thy name is called on
us. Could the people boast of anything
of their own in being thus called? By no means; but that they were so called
depended on a gratuitous covenant. As then the Prophet did cast away every merit
in works, and every trust in satisfactions, there remained nothing for him but
the promise of God, which was itself founded on the free good pleasure of God.
Let us hence learn, whenever we pray to God, not to bring forward our own
satisfactions, which are nothing but filthy things, abominable to God, but to
allege only his own name and promise, even the covenant, which he has made with
us in his only — begotten Son, and confirmed by his
blood.
PRAYER
Grant, Almighty God, that since we are
taught by the Teacher whom thou hast set over us, to seek our daily bread from
thee, we may know that whenever thou chastisest us with scarcity, we are justly
visited by thy hand; and shouldest thou at any time deal severely with us, may
we never cease to implore thy mercy, and feel assured that thou wilt ever be
merciful and propitious to us, provided we decline not from the way which thou
hast pointed out to us, even that thy Son will reconcile us to thee, and that
his blood is our only satisfaction; and may we not look to anything else, even
in seeing our salvation, but that thy name may be more and more glorified
through Jesus Christ our Lord. — Amen.
Lecture
Fifty-Sixth
Jeremiah
14:10
10. Thus saith the Lord unto
this people, Thus have they loved to wander, they have not refrained their feet;
therefore the Lord doth not accept them: he will now remember their iniquity,
and visit their sins. 10. Sic dicit Jehovah.ad populum hunc (vel, de
populo hoc;
l
utrunque significat,) Sicut dilexerunt ad va gandum (hoc est,
sicut amarunt vagari,) pedes suos non cohibuerunt, ideo Jehova non placuit
sibi in illis; nunc recordabitur iniquitatum eorum, et visitabit peccata
ipsorum.
The Prophet goes on with
the same subject; but he reproves the Jews more severely and shews what their
sins were. He says then that they were given to inconstancy; but by saying, "to
wander,"
[wnl
lenuo, which means to move here and there, he no doubt mentions this
inconstancy as a contrast to that quiemess and rest, of which Isaiah speaks,
when he says,
"Behold the Lord
hath commanded, In returning and in confidence shall be your strength, in
quietness and
tranquinity."
(<233015>Isaiah
30:15)
He then wished the Jews to adopt different counsels,
and not to run here and there when any danger was at hand, but to wait until he,
according to his promise, came to their aid. Hence Jeremiah now accuses them of
inconstancy, because they would not rely on God's help and remain firm in their
purpose, but run here and there for vain helps; besides a diabolical frenzy led
them after idols, as Isaiah says in another place,
"Thou hast wearied
thyself in thy ways and without
profit,"
(<234713>Isaiah
47:13)
This fact is often mentioned by the prophets, —
that they were like roving strumpets who seek paramours everywhere; for their
confederacies with the Egyptians and the Chaldeans cost them much, and yet they
spared no expenses. They might have waited quietly for the aid of God, which had
been promised; but they did not.
We now then
perceive the meaning of the Prophet when he says, that they
loved to
wander,
fC83 or to move here and there, and
that they restrained not their
feet. At the first view, indeed, this
seems to have been but a small offense; but if we consider its source, that they
distrusted God and his power, and placed their safety in the Egyptians, or the
Chaldeans, it will appear to have been a shameful and an intolerable sacrilege.
Unbelief, then, is here condemned; for the Jews looked around for foreign aids,
and made no account of God.
Now this passage, is
worthy of being especially noticed, for unbelief is here painted to the life. It
is indeed true that even the children of God are not so tranquil in their minds
that they never fear, that they are never solicitous or anxious, that they dread
no danger; but yet, though the faithful are disturbed by many inquietudes,
cares, anxieties, and fears, still God ever preserves them; and the firmness of
their faith within continues, though it may happen that they are apparently not
only shaken, but even stagger and fall. But God gives to the unbelieving their
just reward, who derogate from his power, while they place their safety on men
or on idols, for they never find where they may safely stand. They therefore
weary themselves without any advantage. On this account he says,
Therefore Jehovah will not be
pleased with them, that is, God will not
give them courage: nay, he says,
he will now remember their
iniquities and visit their sins. In
short, he teaches us, that so grievous was the wickedness of that people, that
there was no place for the mercy of God. He afterwards adds
—
Jeremiah
14:11-12
11. Then said the Lord unto
me, Pray not for this people for their good. 11. Et dixit mihi
Jehovah, Ne ores in gratiam populi hujus in bonum, (hoc est, ut
benefaciam.)
12. When they fast,
I will not hear their cry; and when they offer burnt — offering and an
oblation, I will not accept them: but I will consume them by the sword, and by
the famine, and by the pestilence. 12. Quum jejunaverint, ego non
exaudiam ad clamorem eorum, et quum obtulerint sacrificium et oblationem, ego
non habebo gratum (idem est verbum, in illis non placebit mihi, non
placabor, non ero propitius;) quoniam in gladio, in fame, et peste ego consumam
eos.
God first forbids the Prophet
to pray for the people, as we have before seen,
(<240716>Jeremiah
7:16;
<241114>Jeremiah
11:14) But we must remember what I have said before, that this prohibition is to
be understood as to their exile; for as God had already decreed that the people
should be banished from the promised land, the Prophet was forbidden to pray,
inasmuch as that decree was immutable. It is not, therefore, a general
prohibition, as though the Prophet was not allowed to ask God's forgiveness in
behalf of the whole people, or at least in behalf of the godly who still
remained. The Prophet might indeed pray in a certain way for the whole people,
that is, that God, being satisfied with their temporal punishment, would at
length spare the miserable with regard to eternal life: he might have also
prayed for the remnant; for he knew that there was some seed remaining, though
hidden; nay, he was himself one of the people, and he not only knew that some
true servants of God were still remaining, but he had also some friends of his
own, whose piety was sufficiently known to him. God, therefore, did not strictly
exclude all his prayers, but every prayer with regard to the exile which was
soon to be undergone by the people.
Except we
bear in mind this.circumstance, the prohibition might seem strange; for we know
that it is one of the first duties of love to be solicitous for one another
before God, and thus to pray for the wellbeing of our brethren.
(<590516>James
5:16) It is not then the purpose of God to deprive the Prophet of this holy and
praiseworthy feeling, which is necessarily connected with true religion; but his
design was to shew, that it was now in vain to implore him for the remission of
that punishment which had been determined.
We
hence see first, that under the name of people every individual was not
included, for some seed remained; and we farther see that this prohibition
extended not to eternal life, but on the contrary to temporal punishment. And
the demonstrative pronoun this indicates contempt or disdain, as though
he had said, "What! why shouldest thou pray for a people wholly unworthy of
mercy; let them perish as they deserve." So when he says,
for
good —
hbwfl
lethube, it ought also to be referred to their exile, by which he intimates,
"Hope not that what has been once fixed by me respecting this people can
be changed by any prayers; they must therefore suffer the punishment which they
have deserved, for I will banish them from the
land."
He afterwards adds,
Even when they fast, I will not
hear their cry, and when they present a
sacrifice and an oblation, I will
not be pleased with them. He doubtless
touches the hypocrites, who, though void of all sincerity, yet professed to be
the true worshippers of God, and by sacrifices and fastings and other external
rites wished to prove themselves to be so. He therefore says that he would not
be propitious or appeasable, though they fasted, and prayed, and offered all
kinds of sacrifices. The words, as I have said, were especially addressed to
hypocrites; for we know that that declaration remains unchangeablesthat God is
nigh to all those who call on him in sincerity.
(<19E518>Psalm
145:18) Whosoever, then, calls on God with a true heart, infallibly obtains his
favor; for in another place it is ascribed to God as a thing necessarily
belonging to him, that he hears prayers. Whenever then God is invoked, he cannot
divest himself of what essentially appertains to himshis readiness to hear
prayer. But here he intimates that there was no sincerity in the people; for
even when they fasted and prayed, and offered sacrifices, they did not truly
worship him; for, as it was said before, they could no more put off the
wickedness which adhered to their marrow than the Ethiopian could change his
skin or the panther his spots,
(<241323>Jeremiah
13:23) He then shews, in this place, that though they wearied themselves, in
pacifying God by an external profession, they did nothing but act falsely, and
that therefore their efforts would be all in vain; for they profaned the name of
God when they thus grossly dissembled with him. This is the
meaning.
Fasting is expressly mentioned, and it
hence appears, that when there is nothing wanting as to outward appearance, God
still ever regards faith, as we have seen in the fifth chapter. Hence God values
not what is highly esteemed by men, and excites their feelings: why? because he
regards the faith of the heart, and faith is taken for integrity. So then God
abominates a double and a false heart; and the greater the fervor hypocrites
display in external rites, the more they provoke
him.
We pray to God daily, it may be said, and
yet we do not fast daily. It is indeed true that prayer is more intent when we
fast; but yet God requires not daily fastings, while he enjoins prayer both in
the morning and in the evening, yea, he would have us to implore his
grace continually.
(<520517>1
Thessalonians 5:17) But when fasting is joined to prayer, then prayer becomes
more earnest; as it is usually the case when there is any danger, or when there
appears any evidence of God's wrath, or when we labor under any heavy
affliction; for we then not only pray but we also fast that we may be more free
and more at liberty to pray. Besides, fasting is also an evidence that we are
deprecating the wrath of God, while we confess that we are guilty before him;
and thus also they who pray stimulate themselves the more to sorrow and to other
penitential feelings. It is therefore the same as though he had said, "Even if
they pray in no common manner and every day, and add fasting, so that greater
fervor may appear in their prayers and extraordinary attention, yet I will not
hear their cries, even because their heart is
false."
We further gather from this passage that
fasting is not in itself a religious duty or exercise, but that it refers to
another end. Except then they who fast have a regard to what is thereby intended
— that there may be a greater alacrity in Prayer — that it may be an
evidence of humility in confessing their sins — and that they may also
strive to subdue all their lusts — except these things be regarded,
fasting becomes a frivolous exercise, nay, a profanation of God's worship, it
being only superstitious. We hence see that fastings are not only without
benefit except when prayers are added, and those objects which I have stated are
regarded, but that they provoke the wrath of God as all superstitions do, for
his worship is polluted.
But under the Papacy
the reason given for fastings is, that they merit the favor of God. The Papists
seek to pacify him by fasting as by a sort of satisfaction; they will have
fasting to be a work of merit. I will not now speak of the numberless trifles
which also pollute their fasting; but let us suppose that they are not
superstitious in their choice of meats, in their hours, and in other childish
follies, which are mere trumperies, nay, mockeries also to God — let us
suppose them to be free from all these vices, yet the intention, as they call
it, is nothing else but a diabolical error, for they determine that fasting is a
work of merit and of satisfaction, and a kind of expiation. Let us then know,
that though Jeremiah speaks of hypocrites, yet he briefly points out the design
of fasting by mentioning prayer. So also Christ, when recommending fasting,
makes mention of prayer.
(<401721>Matthew
17:21;
<410929>Mark
9:29) The same is done by Paul.
(<460705>1
Corinthians 7:5) But it ought to be noticed here, that though hypocrites joined
before men prayer with fasting, they were yet rejected, for there was no
sincerity in their hearts, but only an outward profession, a mere disguise. But
God, as we have, seen, regards the heart, and sincerity alone pleases
him.
The same thing is said of sacrificing,
When they present
sacrifices, or burnt — offerings,
and an
oblation,
hjnm,
meneche, that is, the daily offerings,
I will not hear
them, or, as he says in the second
clause, I will not be pleased
with them. Sacrifice without prayers
were no doubt vain and worthless, for as pr ayers were not acceptable to God
without a sacrifice, so when sacrifice was without prayers it was only a vain
shew these two things are then united as by an indissoluble:not, to offer
sacrifices and to pray. Prayers, as I have said, cannot be acceptable to
God without a sacrifice; for what can proceed from mortal man but what is
abominable before God? Our prayers must therefore be sanctified in order that
they please God; and the only way of sanctification is through the sacrifice of
Christ. When they offered sacrifices under the law they also joined
prayers; and by this ceremony they who made any request professed themselves
unworthy except a sacrifice was offered. The Prophet then mentions here what God
had commanded under the law, but he shews that hypocrites separated the
principal thing from the external signs. God indeed neither disregards nor
rejects signs, but when what they signify is separated from them, there is then
an intolerable profanation. Let us then know, that though nothing may be wanting
in the external worship, yet whatever we seek to do is abominable to God except
it be accompanied with sincerity of
heart.
But I will consume
them,
fC84 he says,
with the sword, and with famine,
and with pestilence. I render the
particle
yk
ki, "but." He refers here to three modes of destruction, that the
Jews might surely know that they were to perish, according to what is said
elsewhere, "He who escapes from the sword shall perish by the famine, and
he who survives the famine shall perish by the pestilence." God shews, in short,
that he was armed with various kinds of punishment, so that they who had so
provoked him as wholly to lose the hope of pardon, could by no escapes deliver
themselves from destruction. God might indeed have consumed the Jews by one
punishment, he might have also threatened them in general terms without
specifying anything, but as the unbelieving ever promise themselves some way of
escape, so his purpose was to hold them bound in every way, that they might know
that they were shut up on every side, and that no way of escape could be found.
This is the meaning. It follows
—
Jeremiah
14:13
13. Then said I, Ah, Lord God!
behold, the prophets say unto them, Ye shall not see the sword, neither shall ye
have famine; but I will give you assured peace in this place. 13. Et
dixi, O, ho, Domine Jehovah; ecce prophetae dicunt illis,:Non videbitis gladium,
et fames non erit vobis; quoniam pacem veritatis (id est, stabilem) dabo vobis
in hoc loco.
The Prophet no doubt
relates what he had expressed in prayer to God; but yet he has a reference to
the people. He then prayed in the manner he now relates; but he renders public
the prayers he offered by himself and without a witness, in order that he might
restore the Jews from their impiety. Now Jeremiah's colloquy with God availed
not a little to touch the Jews; for as though they themselves had been present,
he set before them what he had heard from God's mouth. We now then understand
why he made known his secret prayers; it was not for the sake of boasting, but
for the sake of doing good to the Jews. It was then his object to consult their
benefit, when he declared to them what he had previously poured forth without
any witness into the bosom of his
God.
And I said, Ah, Lord
Jehovah! He uses an expression of grief, Ah!
and thus he shews what concern he felt for his people, being not less
anxious on account of their ruin than on account of his own. It may yet be an
expression of astonishment, as though the Prophet was fined with surprise, "What
can this be, O Lord?" And doubtless an expression of astonishment is not
unsuitable, so that the Jews might feel horrified together with him, when they
saw that they had been led astray by the false prophecies, by which they had
been deceived. He then says, "How is this, O Lord?
for the prophets say to
them,
etc.
fC85
Here the word, prophets, is emphatic,
as though he had said, They are not thus mad wilfully in promising to themselves
peace, contrary to thy will, but these prophets who profess and boast of thy
name, these are the authors of this so gross a security; for they say,
Ye shall not see the sword,
famine shall not happen to you; nay, I will give you,
etc. Here they assume the person of God;
for it is not said, "God shall give you sure peace," but "I will
give you," etc. We hence see that the Prophet here expresses his horror, while
he compares false prophecies with the oracle which he had received from the
mouth of God. The
prophets, he declares, say, etc.
They assumed an honorable title, and one connected with the power and authority
of God himself. "Even the prophets then, who seem endued with the
authority of heaven, and seem to have been sent by thee, as though they were
angels, — even these
promise men
peace, not in a common manner, but in a
way the most imposing, as though they had thine authority, and brought from thy
mouth their fallacies, I will
give
you."
We
now then understand the design of the Prophet; for it was necessary to shake off
from the Jews that false confidence, by which the false prophets, who pretended
to have been sent from above, and boasted that they were God's servants, the
agents of the Holy Spirit, had inebriated them. As then it was necessary to take
away from the Jews this confidence, the cause of their ruin, because they
hardened themselves in contempt of God, and despised all his threatenings; he
therefore says, "What! the false prophets speak thus,
I will give you sure
peace
fC86
in this
place."
We
hence learn that Jeremiah had almost a continual contest; for the fiercest
antagonists immediately presented themselves, whenever he threatened the people
either with exile or with famine, or with any other judgment of God. "What! be
secure, for God has chosen this place where he is worshipped. It cannot be that
he will banish his Church from its quiet rest. There is no reason then to fear
that he will ever suffer this kingdom to perish or his Temple to be destroyed."
Hence the complaint of the Prophet, not that he himself was affected by such
falsehoods, but he regarded the good of the people, and sought to recover those
who were as yet healable from these deceptions. Hence it follows
—
Jeremiah
14:14
14. Then the Lord said unto
me, The prophets prophesy lies in my name: I sent them not, neither have I
commanded them, neither spake unto them: they prophesy unto you a false vision
and divination, and a thing of nought, and the deceit of their heart. 14.
Et dixit Jehova mihi, Mendacium prophetae prophetant in nomine meo; non misi
eos, et non praecepi illis, et non loquutus sum cum illis: visionem mendacii
(hoc est, mendacem) et divinationem et vanitatem (vel, rem nihili)
et fraudem cordis sui ipsi prophetant
vobis.
We now see more clearly why
the Prophet related his own complaint, and also his astonishment, of which God
alone had been the witness, and that was, that the people might be more
attentive to his warning. For had he only said, "The prophets deceive you, and
God would have this to be made known to you," his address would not have been so
powerful, as when this question precedes, "Lord God, what is this? the
prophets promise peace to this people, and forbid them to fear pestilence and
war." As then the Prophet had set forth this according to his own view and the
common view of the whole people, the answer, as I have said, becomes more
forcible, and more easily penetrates into the mind. God then gives this answer,
Falsehood do the prophets
prophesy in my
name.
In
my name, is emphatical; for God reminds
us, that we ought to beware of every appearance of falsehood, that we ought not
easily and rashly, and without discrimination, to believe all prophecies; for
not everything boasted of as being divine is really so. We then see that this is
a remarkable passage; for God reminds us, that we ought to exercise judgment as
to prophecies, so that we may not be inconsiderately led away by anything
brought forward under the pretext of his name. He would have us therefore wisely
to distinguish between things; and hence I have said that this passage deserves
to be specially noticed the Papists at this day vainly boast of their titles,
and say that they are the real Church, that they are the pastors, and that the
Church of God is the pinar of the truth; and thus they astonish and confound the
simple, so that every discrimination is taken away, and whatever it pleases them
to determine is to be received as an oracle. But God shews here, by the mouth of
Jeremiah, that we are not rashly to believe every kind of prophecy.
In my
name, he says, the prophets prophesy, as
though he had said, "My name is often impiously profaned by men. As then there
are many who pass themselves as my servants and prophets, and who also occupy a
place of dignity and exercise the ordinary office, yea, as there is such
depravity in men, that they are not ashamed to abuse my name, wisdom and
discretion ought to be exercised." This is the first thing; for God intimates,
that it is not enough for men to claim the prophetic office, except they also
prove that they are true and faithful
prophets.
He afterwards adds,
I have not sent them, nor have I
commanded them, neither have I spoken to them; a vision of
falsehood, etc. He here takes
away authority from the false prophets; for he had not sent them, nor commanded
them to speak, nor spoken to them. The latter clause is more general than the
rest: but these three things ought to be carefully noticed, for they serve to
distinguish true from false prophets. It was then God's purpose to mention here
certain marks by which the difference between true and false prophets may be
known.
He says first, that they were not
sent, for they obtruded themselves. Hence a call is necessary, for God
would not have disorder and confusion in his ChurJeremiah It is indeed true that
the call of Jeremiah was extraordinary; for when the state of the Church was
rightly formed, the chief priest was the teacher of religion and true doctrine,
who was now the adversary of God's faithful servant. There were indeed some,
like Amos, who were taken from the common people; yet there were none more fit
for the prophetic office than the priests, for they were, as Malachi says, the
messengers of the God of hosts.
(<390204>Malachi
2:4, 7) But when they became degenerate, God, in order to reproach them, raised
up other prophets from obscure vinages and from the common people. It was then
sometimes an interior call only; but when the Church was duly formed, a regular
outward call was also necessary. However this may have been, it is certain that
such as were not called by God, falsely and wickedly pretended to have his
authority, being both without the outward call and without the guidance of the
Holy Spirit. This is the first thing.
It then
follows, I have not commanded
them. Here is the second mark of
distinction; for God testifies that no credit is due to the prophets, except as
far as they faithfully deliver, as it were from hand to hand, what has been
committed to them. If then a prophet mingles anything of his own, he is proved
to be false and is not worthy of any credit. Let us hence know, that prophets
are not endued with any other power, but to deliver faithfully what has been
committed to them from above.
But the third
mark, which is added, is still more clear: God says, that he had not spoken
to them; for he thus intimates that no voice but his ought to be heard in
the ChurJeremiah Why then does he bid honor and reverence to be payed to his
prophets? Even because they bring nothing but what he has delivered. We hence
see how God allows men no power of their own to rule in his Church; but he will
have obedience to be rendered to himself, so that their duty is faithfully to
declare what he has committed to them. Therefore as to the command, it refers to
what was particular; but when he says, I have not spoken to them, what was
general is intended; it is the same as though he had said, that it was not
lawful nor right for prophets and teachers to bring forward anything but what
they had received from beaven.
Hence he
concludes, that they spoke
falsehood and impostures, and
divination and vanity, and the deceit of their own
heart.
fC87 We hence see that as soon as men
depart even in the smallest degree from God's word, they cannot preach anything
but falsehoods, wmities, impostures, errors, and deceits: and all who
thoughtlessly give credit to men, without considering whether they have been
sent by God, and faithfully deliver what he has committed to them, wilfully
perish. But on this subject more shall be said.
PRAYER
Grant, Almighty God, that as thou
dealest so kindly with us as daily to shew to us our sins and to exhort us to
repent, and teachest us that thou art ready to give us forgiveness, — O
grant, that we may not be of a refractory mind, nor flee away from thee, while
thou so kindly invitest us to thyself, but learn seasonably to repent, and be
touched with the fear of thy judgment, so that we may truly and from the heart
seek that reconciliation, which has been procured for us by the blood of thine
only — begotten Son; and as we can bring nothing of our own, may we
submissively humble ourselves before thee, and also by faith embrace the gift of
thine only — begotten Son. — Amen.
Lecture
Fifty-Seventh
Jeremiah
14:15-16
15. Therefore thus saith
the Lord concerning the prophets that prophesy in my name, and I sent them not,
yet they say, Sword and famine shall not be in this land; By sword and famine
shall those prophets be consumed. 15. Propterea sic dicit Jehova super
prophetas, qui prophetant in nomine meo, et ego non misi eos, et dicunt, Gladius
et fames non erit in terra hac; in gladio et fame consumentur prophetae
illi:
16. And the people to whom
they prophesy shall be cast out in the streets of Jerusalem, because of the
famine and the sword; and they shall have none to bury them; them, their wives,
nor their sons, nor their daughters: for I will pour their wickedness upon
them. 16. Et populo cui ipsi prophetarunt (illis, est supervacuum)
erunt projecti in compitis Jerusalem a facie famis et gladii (hoc est,
coram fame et gladio vel praelio) et non erit qui sepeliat eos, ipsi,
uxores eorum, et filii eorum, et filiae eorum, et effundam super eos malum
ipsorum.
Jeremiah, after having
declared to the false prophets, that as they had by their flatteries deceived
the people, they would have to suffer the punishment they had deserved, turns
now his address to the people themselves. God might, however, have seemed to
deal with them rather hardly, that he inflicted so severe a punishment on men
who had been deceived; but the answer to this is evident; for it is certain that
except the world winingly sought falsehoods, the power of the devil to deceive
would not be so great. When men therefore are led astray by impostures, it
happens through their own fault, inasmuch as they are more ready to embrace
vanity than to submit to God and his word. And we must remember that saying of
Paul, that all the reprobate are blinded and given up to a reprobate mind,
because they wilfully seek falsehood, and will not obey the truth.
(<450128>Romans
1:28) And on this account God declares that he tries the hearts of men, whenever
false prophets come abroad; for every one who really fears God shall by no means
be led away by the deceits of Satan and of impostors. Hence, whenever men are
too credulous and readily embrace deceptions, it is certain that their hypocrisy
is thus justly punished by God. And it was well known to the Prophet, that the
Jews ever wished for such prophets as soothed their ears and promised them an
abundant harvest and a fruitful vintage.
(<330211>Micah
2:11) As then they had itching ears, a liberty was justly given to Satan to
deluge the whole land with falsehood; and so indeed it happened. There is then
no wonder that the Lord was so severe in chastising the people; for they had not
been deceived except through their own fault. The same thing happens at this
day. Though we are touched with pity when we see the ministers of Satan prevail
in deceiving the common people: yet we must remember that a reward is rendered
by heaven for the impiety of men, who either extinguish or smother the light of
God as much as they can, and seek to plunge into
darkness.
This then was the reason why God so
severely visited the Jews, who had been deceived by false teachers: it was owing
to their previous impiety and ingratitude. And on this account also he adds at
the end of the verse, I will pour
forth upon them their wickedness. Some
think that the word
h[r,
roe, may denote punishment as well as wickedness, as
ˆw[,
oun, also is taken for both. But the Prophet seems to give a reason why God
had resolved to execute so dreadful a judgment on the Jews; and the reason was,
because they were worthy of such a reward. I am therefore inclined to render the
word wickedness, as though he had said, "A dreadful calamity indeed
awaits this people; but that they may not complain of my severity, they shall
receive the reward of their own wickedness." However this may be, the Prophet no
doubt wished here to close the mouths of the Jews, that they might not proceed
in their evasions, as though God treated them with too little kindness. Hence
then it appears, that God does not heedlessly execute his vengeance on the
innocent; but that the teachers and the whole people, who approved of them, were
involved in the same punishment.
fC88
And he says,
They shall be cast out in the
streets of Jerusalem by the famine and the
sword, or on account of the famine and
the sword. They shall then all of them, that is, their carcases, be cast
out; for their carcases are evidently meant, as he immediately adds,
and no one shall bury
them; and he mentions their wives and
children. And these had no excuse for themselves, for we have seen in the
seventh chapter that this charge was brought against them, rothat the children
gathered wood, that the parents kindled the fire, and that the women kneaded the
dough to make cakes for their idols. The Prophet then intimates, that no one
would escape, because they were all implicated in the same wickedness,
some more and some less, but so far, however, that the children were not to
go unpunished, because they followed their fathers, nor the wives, because they
followed the example of their husbands. It follows
—
Jeremiah
14:17
17. Therefore thou shalt say
this word unto them, Let mine eyes run down with tears night and day, and let
them not cease: for the virgin daughter of my people is broken with a great
breach, with a very grievous blow. 17. Dices igitur ( copula enim loco
illativoe particuloe sumitur) ad eos verbum hoc, (hoc est,
annunciabis illis hoc verbum) Deducent oculi mei lachrymam (vertunt alii,
descendent oculi mei in lachrymam; Hebraicum nomen est singulare)
nocte et die, et non quiescent; quoniam contritione magna contrita est
virgo, filia populi mei, plaga aegra (vel, acerba)
valde.
God shews here again how
tardy, yea, how stupid the people were, whom no threatenings could induce to
return to a right mind. When, therefore, they daringly neglected all
threatenings, God bids a sad spectacle to be presented to them, justly
calculated to fin them with fear and shame; he bids his Prophet to speak rims to
them, "Behold, I shall be wholly dissolved into tears, and that on your
account." The Prophet, no doubt, wept sincerely when he saw his own people
wilfully drawing upon themselves the wrath of God and their final dest, ruction;
nor could he divest himself of his humane feelings: but he speaks not here only
of his own solicitude, but God himself bids him thus to speak, in order that the
Jews might be ashamed of their carelessness, as they ridiculed or despised, with
dry eyes, the calamity which was nigh them, and the Prophet alone wept for them.
We have spoken of this in the ninth chapter and in other places. There indeed
the Prophet wished that his eyes were fountains of tears; but his object was, no
doubt, not only to shew his concern for his own nation, but also thus to try
whether they could be turned to repentance, their hardness being so great: and
in this place the same thing is shewn still more clearly; for God bids the
Prophet to weep, not in secret, but to declare this to the whole people,
Behold, my eyes come down into
tears, and there shall be no rest, no
cessation.
We now perceive the design of the
Holy Spirit; for as the obstinacy of the people was so great that they shed no
tears, though God often terrified them with the most dreadful threatenings, it
was necessary that this coming calamity should be set before their eyes, in the
person of Jeremiah, as in a mirror, in order that they might at length learn to
fear. Whenever such passages occur, let us remember that at this day also men
are equally stupid, so that they ought not to be less sharply urged, and that,
God in the gospel adds vehemence and sharp goads to the truth; for such is not
only the sloth of our hearts, but also their hardness, that it is necessary to
constrain those who will not suffer themselves to be drawn and
led.
Some render the words, "Descend
shall tears from mine eyes;" but more correct is the other version,
"Mine eyes shall descend into, tears," as
b,
beth, is to be prefixed to
h[md
damoe, or
l
lamed; and it is added,
night and day, because the
daughter of my people is broken with a great
breaJeremiah As yet the Jews were indeed
existing as a nation; but the Prophet gives here a striking representation, as
though the scene was present, that they might know that a sudden destruction was
at hand, though they as yet trusted in their own auxiliaries; nor indeed could
they have been led to fear God in any degree until, their quietness was
disturbed.
fC89
He calls them
the virgin daughter
of his
people,
not for honor's sake, but because God had hitherto spared the Jews. Virgin
is sometimes taken in a good sense; for God, when speaking of the holy marriage,
by which he had bound the Jews to himself, compares his people to a virgin. But
the daughter of Babylon is also often called a virgin, because the Chaldeans,
through long peace, had accustomed themselves to delicacies. So also in this
place the Prophet, by way of concession, says that his own nation were soft and
tender, because they had been borne with through the indulgence of God. But as
in war virgins are exposed to violations, and the lust of men rages without
shame and beyond all limits, so God intended here to set forth the fierceness of
his vengeance; as though he had said, "Now indeed ye are tender and
delicate young women, but in a short time your condition will be changed; nor is
there any reason why the constant happiness which ye have hitherto enjoyed
should deceive you."
And for the same purpose he
adds, that the smiting
would be
very
bitter. It was indeed necessary by many
words to exaggerate that vengeance, of which the people made no account. It now
follows —
Jeremiah
14:18
18. If I go forth into the
field, then behold the slain with the sword! and if I enter inlto the city, then
behold them that are sick with famine! yea, both the prophet and the priest go
about into a land that they know not. 18. Si exiero in agrum, ecce
(copula enim redundat) occisi gladio; et si ingressus fuero in urbem,
ecce dolentes fame (alii volunt esse nomen substantivum, dolores famis,
vel, aegritudines;) quia tam propheta quam sacerdos circumeunt ad terram,
et nesciunt (alii vertunt, quam
nesciunt.)
He confirms the same
thing in other words, not on account of the obscurity of what he had said, but
because he knew that he was speaking to the deaf, or that such was their sloth,
that they needed many goads. He says, in short, that there would be in the city
no defense for the people to shield them from the punishment that was at hand,
and that if they went into the fields the whole land would be covered with
enemies, who would destroy them. This is the sum of the
whole.
But he speaks as though he saw the event
with his eyes, If I go out into
the field, he says, their carcases meet
me; for the enemy destroys with his drawn sword all who venture to go forth.
Then he says, If I go into the
city, there famine kins those whom the
enemy has not reached.
fC90 As he had said before, "Behold,
all were east forth in the streets of Jerusalem because of the famine and
the sword." But what he had said of the streets of Jerusalem he extends now to
the fields; as though he had said, that there would be no place of rest to the
Jews; for if they attempted to flee away, they met with the swords of enemies,
and if they sought hiding — places, the famine would meet them, so that
they would perish without being destroyed by any
enemy.
The
prophet, he says,
as well as the priest shall
wander, shall go round
to the land and know
not. Some explain the last part of the
verse as though the Prophet had said, When both the prophets and the priests
shall be driven into exile, after many wanderings, they shall not understand
that exile is a punishment due to their sins. They therefore take the words,
w[dy
alw vela idou,
and they shall not
know, in a general sense, as though the
Prophet here condemned that brutal blindness which possessed the minds of the
people, nay, even of the priests, who did not consider that God punished them
for their sins. Others explain the words more simply, — that they would go
round to the land, that is, that they would come to Chaldea by various windings
and by long circuits, and would come to a land they knew not, that is, which was
before unknown to them. But I know not whether this was the meaning of the
Prophet. Certainly a third view seems more suitable to me, though it has none in
its favor, that is, that the priests and prophets would go round to seek
subterfuges, as they would be destitute of all means of escape, not knowing what
to do; and they shall not
know, that is, they shall find that a
sound mind is by God taken from them, because they had demented others. Hence I
doubt not but that the Prophet had especially denounced this punishment on the
wicked priests and the false prophets, because they thought that they would have
some way of escape; but they would be mistaken; for their own conceit would at
length disappoint them; and when they thought of this and of that, God would
bring to nothing their crafty ways. And they were worthy of such a punishment,
because they had fascinated the wretched people with their lies; and we also
know that they were proud of their own crafts and wiles. The Prophet therefore
derides this false confidence and says,
They shall go round through the
land and shall not understand, that is,
all their counsels and plans shall be, without any fruit or benefit, though they
may be long in forming them.
fC91 It follows
—
Jeremiah
14:19
19. Hast thou utterly rejected
Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is
no healing for us? we looked for peace, and there is no good; and for
the time of healing, and behold trouble! 19. An abjiciendo abjecisti
Jehudah? an in Sion (an Sion,
b
redundat) abominata est anima tua? quare percussisti nos, et nulla nobis
medela? expectando pacem (id est, expectavimus pacem) et nihil boni
(vel, non bonum) et tempus medelae (idem est verbum,) et ecce
terror.
The Prophet now turns to
prayer and to complaints, that by his example he might at length rouse the
people to lamentation, in order that they might humbly implore God's
forgiveness, and sincerely confess their sins and be displeased with themselves.
At the same time he indirectly reproves that hardness of which we have before
spoken. As then he effected nothing by teaching, he changed his manner of
speaking, and leaving the people he addressed God, according to what we have
before noticed.
He then asks,
Repudiating hast thou repudiated
Judah? Has thy soul abominated
Sion?
fC92 Jeremiah seems to reason here
from what is inconsistent, as though he had said, "Is it possible that thou hast
rejected the tribe of Judah and Mount Sion?" For God had promised that he should
ever have a lamp at Jerusalem. The ten tribes had already been overthrown, and
their kingdom had not only been distressed, but wholly demolished: still there
remained a seed, because the tribe of Judah continued, which was as it were the
flower of the whole people; and from him the salvation of the world was to
proceed. Hence the Prophet does here, as it were, expostulate with God, as
though he had said, "Thou hast chosen the tribe of Judah for this end,
that it might be safe perpetually; thou hast also commanded the Temple to be
built on Mount Sion for thy name; thou hast said that it would be thy rest for
ever: hadst thou then by rejecting rejected the tribe of Judah? does thy soul
abominate Mount Sion?
There seems, however, to
be a kind of irony implied: for though Jeremiah prayed sincerely, he yet
intended to remind the people how foolishly they promised themselves impunity as
to their sins, because God had his habitation in the Temple, and because
Jerusalem was as it were his royal palace. It is indeed evident that the Prophet
recalled to mind the promises of God; but yet he wished briefly to shew, that
though God should apparently destroy the remnant, and suffer the Temple to be
demolished, he would be still faithful to his promises. In asking therefore
these questions, as in astonishment, he had partly a regard to God, and partly
also he reminded the people, that though God delivered the body of the people to
destruction, he would yet be faithful and constant in what he had
promised.
He then says,
Why hast thou smitten us, and
there is no healing? There is no doubt but that
the Prophet in this place also wished to turn God to mercy for this reason,
because he had promised to be merciful to the posterity of David, though
sometimes he punished them for their sins; for there was this remarkable
promise,
"If his children
shall offend and violate my covenant, I will smite them with a rod and chastise
their iniquities; yet my mercy will I not take from them."
(<100714>2
Samuel 7:14;
<198931>Psalm
89:31-33)
And to the same purpose is what he said in
<241024>Jeremiah
10:24,
"Chastise me, O Lord, but
in judgment,"
that is, moderately, "lest thou bring me to
nothing." There the Prophet, as we have said, reminded God of his covenant; and
he does the same here, Why hast
thou smitten, so that there is no healing? For
the punishment which God inflicts on his Church would be, as he declares, a kind
of medicine; but when there is no hope of healing, God seems to render void what
he had promised. Hence Jeremiah goes on in drawing his argument from what is
inconsistent, as though he had said, that it was not possible that God should so
severely smite his people as not to allow a place for forgiveness, but that he
would at length be intreated and heal the wound
inflicted.
We have expected
peace, and there is no good; and the time of healing, and behold
trouble, or
terror.
fC93 This latter part of the verse confirms
what I just stated, that the Prophet had partly a reference to God in this mode
of prayer, and that he partly reproved the Jews, because they thought, being
deceived by false confidence, that they were beyond the reach of danger,
inasmuch as God had consecrated Jerusalem, that his name might be there called
upon, and that the Temple might be his perpetual habitation. As then he saw that
his nation were inebriated, as it were, with this foolish notion, he intended
briefly to shew to them that God would Ilave an unknown way by which he would
retain his faithfulness, and yet punish the ungodly and the transgressors; for
by saying, "We expected peace, and there is no good," he certainly does not
commend the fidelity of the people; for relying on God's promises, they sought
comfort in evils, and hoped that God would at length be exorable and propitious.
The word expecting is not to be taken in a good sense; but he on the contrary
reproves the Jews, because they put too much faith in false prophets. We hence
see that he condemns that false expectation by which they had been deceived.
Hence also we learn what has been before stated, that the Jews foolishly
promised to themselves impunity, because God had chosen his habitation among
them; for he shews that God had not in vain threatened their ruin by his
servants. This then is also the meaning when he says, We expected
the time of healing, and behold
terror. It now follows
—
Jeremiah
14:20
20. We acknowledge, O Lord,
our wickedness, and the iniquity of our fathers; for we have sinned
against thee. 20. Cognoscimus, Jehova, scelus nostrum, et iniquitatem
patrum nostrorum; quoniam scelerate egimus in te
(wnafj,
quanquam
[çr
et
afj
idem fere sunt, tamen simpliciter concludit, quod scelerate egerint adversus
Deum.)
The Prophet here
prescribes no doubt to the Jews the way of appeasing God. He before uttered a
prayer, partly in order to reprove the people for their wicked obstinacy, and
partly to shew to the godly and the elect that there remained some hope. But now
he uses a simple form of prayer, when he says,
O Lord, we
know, etc. Hardly one in a
thousand then did know; but the Prophet does not assume the character of the
whole people; and why not? He doubtless knew that the faithful among the people
were very few; but he dictates for posterity a right form of prayer, so that
they might iu exile know that this one thing only remained for them — to
confess their sins, as otherwise they could not obtain
pardon.
He therefore says,
We know our wickedness and the
iniquity of our fathers; for we have done wickedly against
thee. We have already explained the
Prophet's meaning in these few words, — that when God puts forth his hand
against us, there is no hope of salvation, except we repent. But confession is
here put for repentance. Hypocrites are indeed very free in confessing their
sins; but the Prophet speaks here of real confession; and by stating a part for
the whole, everything included in repentance, as I have said, is intended. But
the object here is to shew, that they were humbly to seek forgiveness, which
could not be done, except they condemned themselves before God, and thus
anticipated his judgment.
He speaks of
the iniquity
of the fathers, not that the faithful seek
associates, here and there, for the sake of extenuating their guilt; but it was
an aggravation of their sins, when they confessed that they were not only guilty
themselves before God, but that they had brought from the womb what was, as it
were, hereditary, so that they deserved death because they were the
descendants of ungodly parents. Whilst hypocrites allege the examples of
fathers, they think themselves thus absolved, or at least not so culpable,
because they had learnt what they practice from their childhood, because a bad
education had led them astray. But the faithful are of a far different mind; for
they confess themselves worthy of God's vengeance, though he inquired not into
the wickedness of their fathers; and they think also that God acts justly, when
he executes vengeance
on account of their fathers' sins, being thus
worthy of a twofold vengeance.
We now then
understand what the Prophet means; and hence we learn how foolishly the
Papists set up this shield against God; that is, by having the word fathers
often on their lips; for they ought on the contrary to confess the wickedness
and iniquities of their fathers, according to what is more fully enlarged upon
in the ninth chapter of Daniel (Daniel 9), where he confesses that he himself
and the fathers and kings had done wickedly. And in these words we may also
notice, that it was not some slight fault that Jeremiah refers to when he said,
"We acknowledge our iniquity and the iniquity of our fathers;" he mentions first
the iniquity of the living; then the iniquity of their fathers, and adds, in the
third place, "We have acted wickedly against thee." We hence see that he
did not formally acknowledge some slight faults, but he confesses most plainly,
that they were all ungodly and transgressors of God's law, and were worthy, not
merely of a moderate chastisement, but of dreadful perdition, as they had thus
provoked the wrath of God.
fC94
PRAYER
Grant, Almighty God, that though we have
been once reconciled to thee, and reconciliation has been testified to us in thy
gospel, we yet cease not daily to provoke thy wrath, — O grant, that we
may at least groan, and undissemblingly so condemn our vices, that we may be
touched with real and deep sorrow, and thus learn to flee, not only once in our
life, but every moment, to thy mercy, that thou mayest be reconciled to us, and
not deal with us according to our merits; but since thou hast been once pleased
to embrace us with paternal love, for the sake of thy only — begotten Son,
continue this favor to us, until having at length been cleansed from all filth
and pollution, we shall become partakers of thy celestial glory, through Christ
our Lord. — Amen.
Lecture
Fifty-Eighth
Jeremiah
14:21
21. Do not abhor us,
for thy name's sake; do not disgrace the throne of thy glory: remember,
break not thy covenant with us. 21. Ne rejicias propter nomen tuum, ne
rejieias
(lbn
significat interdum respuere, floccipendere, significat etiam projicere, et
eadem est fere signicatio alterius verbi
˜an,
significat enim projicere, et pro nihilo ducere et vilipendere; ne ergo
projicias vel vilipendas) solium gloriae tuae; recordare, ne irritum
facias (alii vertunt, dissolvas) foedus tuum
nobiscum.
Jeremiah goes on with the
same prayer; and he made it from love, and also for the purpose of encouraging
the faithful, who remained among the people, to seek forgiveness; for he
undertakes here to represent the true Church, which was then very small. All
indeed boasted that they were the children of God, and gloried in the covenant
made with Abraham; but hardly one in a thousand called on God in truth and from
the heart. The Prophet then represented the common feeling of a very small
number; and yet he proceeded, as I have said, with his
prayer.
Hence he says,
Reject not, overthrow not, the
throne of thy glory; or the meaning of
the two verbs may be the same, which seems to me more
probable.
fC95 But the Prophet joined together two
verbs, not so much for the sake of ornament as rhetoricians do, as for the
purpose of expressing the intenseness of his concern and anxiety; for he saw
that the kingdom of Judah was in extreme danger. He then did not in an ordinary
way try to turn aside God's vengeance, but he hastened as one to extinguish a
fire; for the obtaining of pardon was
difficult.
He calls Jerusalem the throne
of God's glory, because God had chosen that city where he was to be
worshipped, not that he was confined to the Temple, but because the memorial of
his name was there, according to what had been usually said, especially by
Moses.
(<022024>Exodus
20:24) Nor was the ark a vain Symbol of his covenant, for God really dwelt
there; for the presence of his power and grace was evidenced by the clearest
proofs. But as this mode of speaking is often found in the Prophets, it was
sufficient for Jeremiah briefly to notice the subject. God indeed, as it is well
known, fins heaven and earth, but he gives symbols of his presence wherever he
pleases; and as it was his will to be worshipped in the Temple, it is called
iris throne, and it is elsewhere called his footstool; for the Scripture
describes the same thing in various ways. The Temple is often called the rest of
God, his dwelling, his sanctuary, the place of his habitation; it is also called
his footstool,
"We will worship at his
footstool."
(<19D207>Psalm
132:7)
But these various forms are used for the same
purpose, though they are apparently different; for where the Temple is called
the habitation of God, his palace or his throne, the presence of his power is
set forth, as though God dwelt as a friend among his worshippers; but when it is
called his footstool, it is for the purpose of checking a superstition which
might have crept in; for God raises the minds of the godly higher, lest they
should think that his presence is confined to any
place.
We then perceive what the Scripture
intends and what it means, whenever it calls Jerusalem or the Temple the throne
or the house of God.
But we nmst carefully
notice what is here mentioned by the Prophet,
For thy name's
sake. We know that whenever the saints
pray to be heard for the sake of God's name, they cast aside every confidence in
their own worthiness and righteousness. Whosoever then pleads God's name, in
order to obtain what he asks, renounces all other things, and fully confesses
that he is unworthy to find God propitious to him; for this form of speaking
necessarily implies a contrast. As then the Prophet flees to God's name as his
only refuge, there is included in the words a confession, such as we have before
noticed, — that the Jews, inasmuch as they had acted wickedly towards God,
were unworthy of any mercy; nor could they pacify him by any of their own
satisfactions, nor have anytiling by which they could obtain his favor. This
then is the meaning; and as this doctrine has been elsewhere more fully handled,
it; seems to me sufficient briefly to shew the design of the
Prophet.
He calls it the
throne of
glory, to intimate that God's name would
be unknown and unnoticed, or even despised and exposed to reproaches, if he did
not spare the people whom he had chosen. The genitive case is used in Hebrew, we
know, instead of an adjective; and to enlarge on the subject is useless, as this
is one of its primary elements. The Prophet then in calling the Temple the
glorious throne of God, in which his majesty shone forth, in a manner reminds
God himself not to expose his name to reproaches; for instantly the ungoldly,
according to their evil dispositions, would vomit forth their blasphemies; and
thus God's name would be reproached.
He
afterwards adds, Remember, make
not void, thy covenant with us. Here
also the Prophet strengthens his prayer by calling to mind the covenant: for it
might have been said, that the Jews had nothing to do with the holy name of God,
with his glory, or with his throne; and doubtless they were worthy of being
wholly forsaken by God. As then they had divorced themselves from God, and were
wholly destitute of all holiness, the Prophet here brings before God his
covenant, as though he had said, "I have already prayed thee to regard
thine own glory and to spare thine own throne, as thou hast favored the place
with so much honor as to reign among us: now, though our impiety is so great
that thou mayest justly cast us away yet thou didst not make a covenant with
Mount Sion, or with the stones of the Temple, or with material things, but with
us; render not void then this thy covenant."
We
hence see that there is great emphasis in the words of the Prophet, when he
implores God not to make
void, or not to undo,
the
covenant, which he had made with the
people. For though God would have continued true and faithful, had he
obliterated the name of the whole people, yet it was necessary that his goodness
should contend with their wickedness, his fidelity with their perfidiousness,
inasmuch as the covenant of God did not depend on the people's faithfulness or
integrity. It was, as it may be said, a mutual stipulation; for God made a
covenant with Abraham on this condition — that he should walk perfectly
with him: this is indeed true; and the same stipulation was in force in the time
of the Prophets. Yet at the same time Jeremiah assumed this principle —
that the grace of God cannot be wholly obliterated; for he had chosen the race
of Abraham, from whom the Redeemer was at length to be born. But Jeremiah
intended to extend God's grace still farther, according to what has been already
said, and we shall again presently see the same thing. However this may be, he
had a just reason for praying, "Undo not thy covenant with us." But God had
hidden means of accomplishing his purpose; for he did, according to the common
apprehension of men, abolish the covenant by which the Jews thought him to be
bound to them; and yet he remained true; for his truth shone forth at length
from darkness, after the time of exile was completed. It now follows
—
Jeremiah
14:22
22. Are there any among
the vanities of the Gentiles that can cause rain? or can the heavens give
showers? Art thou not he, O Lord our God? therefore we will wait upon
thee; for thou hast made all these things. 22. An in idolis
(vel, vanitatibus) gentium, qui pluere faciat? et an coeli dabunt pluviam
(vel, et an ex coelis dabunt pluviam) an non tu ipse Jehova Deus noster?
et speravimus in te (expectavimus ad te:) quoniam tu fecisti omnia
haec.
In order to conciliate the
favor of God, Jeremiah says here, that with him is the only remedy in
extremities; and it is the same as though by avowing despair he wished to turn
God to mercy; as if he had said, "What will become of us, except thou
shewest thyself propitious? for if thou remainest implacable, the Gentiles have
their gods from whom they seek safety; but with us it is a fixed principle to
hope for and to seek salvation from thee alone." Now this argument must have
been of great weight; not that God had need of being reminded, but he allows a
familiar dealing with himself. For if we wish stoically to dispute, even our
prayers are superfluous; for why do we pray God to help us? Does he not himself
see what we want? Is he not ready enough to bring us help? But these are
delirious things, wholly contrary to the true and genuine feeling of piety. As
then we flee to God, whenever necessity urges us, so also we remind him, like a
son who unburdens all his feelings in the bosom of his father. Thus in prayer
the faithful reason and expostulate with God, and bring forward all those things
by which he may be pacified towards them; in short, they deal with him after the
manner of men, as though they would persuade him concerning that which yet has
been decreed before the creation of the world: but as the eternal counsel of God
is hid from us, we ought in this respect to act wisely and according to the
measure of our faith.
However this may be, the
Prophet, according to the common practice of the godly, seeks to conciliate the
favor of God by this argument, — that unless God dealt mercifully with his
people and in his paternal kindness forgave them, it was all over with them, as
though he had said, "O Lord, thou alone art he, from whom we can hope for
salvation; if now we are repudiated by thee, there remains for us no refuge:
wilt thou send thy people to the idols and the inventions of the heathens? but
we have looked for thee
alone; thou then seest that there
remains for us no hope of salvation but from thy
mercy."
But the Prophet here testifies in the
name of the faithful, that when extremities oppress the miserable, they cannot
obtain any help from the idols of the heathens.
Can they give
rain, he says? He states here a part for
the whole; for he means that the idols of the heathens have no power whatever.
Hence to give rain is to be taken for everything necessary to sustain mankind,
either to bring help, or to supply the necessaries of life, or to bestow
abundance of blessings. Paul also, in speaking of God's power, refers to rain,
(<441417>Acts
14:17) and Isaiah often uses this kind of speaking,
(<230506>Isaiah
5:6)
He then says,
Are there any among the vanities
of the heathens? etc. He here condemns
and reproaches all superstitions; for he does not call them the gods of the
heathens, though this word is often used by the prophets, but the vanities
of the heathens. Are there any, he says,
who can cause it to rain? and can
the heavens give rain? I may give a more free
rendering, "Can they from heaven give rain?" for it seems not to me so
suitable to apply this to the heavens. If, however, the common rendering is more
approved, let every one have his own judgment; but if the heavens are spoken of,
the argument is from the less to the greater; "Not even the heavens give
rain; how then can vanities? how can the devices of men do this, which only
proceed from their foolish brains? Can they give rain? For doubtless there is
some implanted power in the heavens? but man, were he to devise for himself a
thousand gods, cannot yet form one drop of rain, and cause it to come down from
heaven. Since, then, the heavens do not of themselves give rain, but at the
command of God, how can the idols of the heathens and their vain inventions send
rain for us from heaven?" The object of the Prophet is now sufficiently evident,
which was to shew, that, if God rejected the people, and resolved to punish
their sins with the utmost rigor, and in an implacable manner, their salvation
was hopeless; for it was not their purpose to flee to
idols.
Art not
thou, he says,
Jehovah
himself, or alone?
Art not thou Jehovah himself, and
our ,God?
fC96 He first mentions the name
Jehovah, by which is meant the eternal majesty and power of God; and then he
joins another sentence, — that he was their God, to remind him of his
covenant. Then it is added, We
have looked to thee, for thou hast made all these
things.
Here
many, in my judgment, are mistaken, for they apply "these things" to the
heavens and the earth, and to all the elements, as though the Prophet declared
that God was the creator of the world, and that therefore all things are under
his control. But I have no doubt but that he speaks of those punishments which
God had already inflicted on the people, and had resolved soon to inflict; for
he does not speak here of God's power, whiich shines forth in the workmanship of
the world; but he says, "We have looked to thee, for thou hast made all
these things;" that is, from thee alone salvation will come to us: for thou who
hast inflicted the wound canst alone heal, according to what is said in another
place,
"God kills and brings to
life, he leads to the grave and
restores."
(<090206>1
Samuel 2:6)
It is then the same as though the Prophet had said,
"We, O Lord, do now flee to thy mercy, for no one but thou alone can help us, as
thou art he who has punished our sins. Since then thou hast been our Judge, thou
also canst alone deliver us now from our calamities; and no one can resist thee,
since the highest power is thine alone. Let all the gods of the heathens unite,
yea, all the elements and all creatures, for the purpose of serving us, yet what
will all that they can do avail us? As then thou hast made all these things,
that is, as these things have not happened to us by chance, but are the effects
of thy just vengeance — as thou hast been judge in inflicting these
punishments, be now our Physician and Father; as thou hast heavily afflicted us,
so now bring comfort and heal those evils which we justly suffer, and indeed
through thy judgment." We now understand the real meaning of the
Prophet.
And hence may be learned a useful
doctrine, — that there is no reason why punishments, which are signs of
God's wrath, should discourage us so as to prevent us from venturing to seek
pardon from him; but, on the contrary, a form of prayer is here prescribed for
us; for if we are convinced that we have been chastised by God's hand, we are on
this very account encouraged to hope for salvation; for it belongs to him who
wounds to heal, and to him who kins to restore to life. Now follows
—
CHAPTER
15
Jeremiah
15:1-2
l. Then said the Lord unto
me, Though Moses and Samuel stood before me, yet my mind could not
be toward this people: Cast them out of my sight, and let them go
forth. 1. Et dixit Jehova ad me, Si steterint Moses et Samuel coram facie
mea, non est anima (id est cor meum) ad populum hunc; emitte a facie mea
et exeant.
2. And it shall come
to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell
them, Thus saith the Lord, Such as are for death, to death; and such as
are for the sword, to the sword; and such as are for the famine,
to the famine; and such as are for the captivity, to the
captivity. 2. Et erit, si dixerint tibi, Quo exibimus? (vel,
egrediemur) tunc dices illis, Sic dicit Jehova, Qui ad mortem, ad mortem, et
qui ad gladium, ad gladium, et qui ad famem, ad famem, et qui ad captivitatem,
ad captivitatem.
God again repeats
what we have before observed, — that as the impieties and sins of the
people had arrived at the highest pitch, there was no more room for pardon or
for mercy: and though God seems to have rejected altogether the prayer of his
servant, we are not yet to think that it was without any benefit. Jeremiah
wished indeed to deliver the whole people from destruction; but he
did not thus pray inconsiderately and uselessly; for he distinguished between
the titular church, as they say, and the chosen seed, for he knew that
many were become the degenerated children of Abraham: nor was he unacquainted
with what is said in the Psalms,
"Who shall dwell in thy
tabernacle, and who shall stand on the mount of thy holiness? He who is innocent
as to his hands, and is of a pure heart."
(<191501>Psalm
15:1, 2)
The Prophet there distinctly shews that hypocrites
glory in vain, because they had a free entrance into the Temple, and sacrificed
together with the faithful; for a clean heart and pure hands are required.
Jeremiah no doubt fully understood this.
Though
then he extended his solicitude to the whole body of the people, he yet knew
that there was a chosen seed. So at this day, when we pray, we ought, according
to the rule of charity, to include all, for we cannot fix on those whom God has
chosen or whom he has rejected; and thus we ought, as far as we can, to promote
the salvation of all; and yet we know, as a general truth, that many are
reprobate for whom our prayers will avail nothing; we know this, and yet we
cannot point out any one as by the finger. So then the prayer of Jeremiah was
not useless; but in its very form, as they say, it was not heard, for he wished
the whole people to be saved; but as God had resolved to destroy the ungodly,
such as were beyond the reach of hope on account of their untamable obstinacy,
Jeremiah obtained only in part what he prayed for, — that God would
preserve his Church, which then was in a manner
hidden.
But it is now said,
If stand before me did Moses and
Samuel,
fC97
my soul would not be towards
this people. The meaning is, that though
all intercessors came forth in their behalf, they could do nothing, for God had
rejected them. Moses and Samuel are here mentioned, but in another place Job and
Daniel are named, and for the same reason.
(<261414>Ezekiel
14:14) Moses is mentioned here, because we find that he offered himself, and
wished to be, an anathema for his people.
"Blot me out of the book
of life, or spare this people."
(<023232>Exodus
32:32)
As then God's wrath had been so often pacified by
Moses, he is here mentioned; for when it was all over with the people, he
delivered them as it were from eternal death, and this was well and commonly
known to the Jews. As to Samuel, we know how celebrated he was, and that God had
been often pacified by him for the preservation of the whole people; but at
length, when he prayed for Saul, God did indeed restrain his immoderate zeal,
and forbade him to pray any more,
(<091601>1
Samuel 16:1) and yet he ceased not to pray. As then there was so great a fervor
in Samuel, that he in a manner struggled with God, he is here joined with Moses:
"If, then, stand before me did these two, my soul, or my
heart, would be alienated from this people, for I shall be no more pacified
towards them."
But he speaks of the perverse
multitude, which had so often wilfully sought their own destruction; for, as it
has appeared elsewhere, the people had never been rejected; and yet we must
distinguish between the chaff and the wheat. Judea was, as it were, the
threshing — floor of God, on which there was a great heap of chaff, for
the multitude had departed from true religion; and there were a few grains found
hid in the rubbish. Hence the heart of God was not towards the people, that is,
towards the degenerated children of Abraham, who were proud only of their name,
while they were covenant — breakers; for they had long ago forsaken the
true worship of God and all integrity. Therefore the heart of God was not
towards them. At the same time he preserved, in a wonderful and in a hidden
manner, a remnant.
Now this passage teaches us
what James also mentions, that the prayer of the righteous avails much with God;
and he brings forward the example of Elijah, who closed heaven by his prayer, so
that it rained not for a long time; and who afterwards opened heaven by his
prayer, so as to obtain rain from God.
(<590516>James
5:16-18) He hence infers that the prayers of the righteous avail much, not only
when they pray for themselves, but also when they pray for others; for Elijah
had no particular regard for himself, but his object was to gain relief for the
whole people. It is indeed certain that the intercession of the saints is highly
appreciated by God; and hence it is that we are bidden winingly and freely to
make known to one another our necessities, so that we may mutually help and pray
for one another. But we must at the same time observe, that they who think
themselves to be commended to God by others in their prayers, ought not on that
account to become more secure; for it is certain, that as the prayers of the
faithful avail the members of Christ, so they do no good to the ungodly and the
hypocrites. Nor does God indeed bid us to acquiesce in the confidence, that
others pray for us, but bids every one to pray, and also to join their prayers
with those of all the members of the ChurJeremiah Whosoever then desires to
profit by the prayers of the saints must also pray
himself.
It is true, I allow, that the prayers
of the saints sometimes benefit even the ungodly and aliens; for it was not in
vain that Christ prayed,
"Father, forgive them,
for they know not what they do,"
(<422334>Luke
23:34)
nor did Stephen pray in vain when he offered up a
similar
prayer,
(<440760>Acts
7:60) and I am disposed to agree with what Augustine says, that Paul,
among others, was the effect of Stephen's prayer. (Serm. 1, de Sanctis) But I am
speaking now of what we must do when we find that we are helped by the prayers
of the saints, that is, that we are strenuously to perform our part, and strive
to shew for our brethren the same solicitude and care as we expect from them. It
is then certain beyond a doubt, that each is not only heard when he prays for
himself, but that the prayers of the saints avail in behalf of
others.
But extremely ridiculous are the
Papists, who apply this passage to dead saints: Moses and Samuel, they say, were
dead, when God declared what is here said; it is then true that they prayed. The
inference is worthy of such teachers, which is as good as the braying of an ass.
There is here a supposition made, as though God did say, "If Moses and
Samuel were now alive and interceded for them, I would yet remain implacable."
But Ezekiel mentions Daniel, who was then living, and he names also Job. We
hence see that he makes no distinction between the dead and the living.
Therefore the Papists are extremely foolish and stupid when they thus idly prate
that the dead pray for the living, on the ground of what is here said of Moses
and Samuel. It is not then worth while to refute this ignorant assertion, as it
vanishes almost of itself: a brief warning, lest ally one should be deluded by
such a cavil, is sufficient.
fC98
He afterwards bids the Prophet to
east away the people; cast them
away, or banish them, he says,
from my
presence. He doubtless speaks here in a
strong manner, "Let them be gone from me." But yet God shews what he had
commanded his Prophet; as though he had said, "Fulfil thou thine office,
remember what burden I have laid on thee." Jeremiah had been ordered to denounce
exile on the people? he was the herald of divine vengeance. As then he sustained
this office, it was his duty to execute the commission which God had given him.
We now then apprehend what these words mean,
cast them
away.
fC99
But we must again notice here what we
have before seen, — that God commends the efficacy of prophetic doctrine,
according to what has been said,
"I set thee over
nations and kingdoms, to plant and to root up, to build and to destroy,"
(<240110>Jeremiah
1:10)
Then God intimates, that so great a power would be in
the mouth of his servant, that though the Jews mocked at his predictions, as if
they were vain threatenings to frighten children, they would yet be like
thunderbolts; so that Jeremiah would drive away the people, as though he was
furnished with a large army and great forces, according to what Paul declares,
— that he had power given him to cast down every height that exalted
itself against Christ.
(<471005>2
Corinthians 10:5) As then God claims so great an authority for his prophetic
doctrine, when threatening the unbelieving with punishment, let us know that the
same extends to all the promises of salvation. Therefore, whenever God offers
grace to us by the gospel, and testifies that he will be propitious to us, let
us know that heaven is in a manner open to us; and let us not seek any other
ground of assurance than his own testimony: and why? because as to the prophets
was given the power of binding and loosing, so now the same power is given to
the Church, that is, to invite all to be saved who are as yet healable, and to
denounce eternal ruin on the reprobate and the obstinate in their wickedness,
according to what is said by Christ,
"Whatsoever ye
shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on
earth shall be loosed in heaven."
(<401619>Matthew
16:19; 18:18)
For he gave his Apostles the power not only of
binding, but also of loosing. And Paul, after having spoken in high terms of the
former power, adds,
"When your obedience
shall be
accomplished,"
(<471006>2
Corinthians 10:6)
as though he had said, that the gospel was not
preached only for this end, to pronounce death on the reprobate, but that it was
also a pledge of salvation to all the elect, to them who embraced by true faith
the promises offered to them.
He now confirms
the previous sentence, If they
shall say, Whither shall we go forth? then shalt thou say to them, Those for
death, to death; those for the sword, to the sword; those for the famine, to the
famine; those for exile, to exile; as
though he had said, "In vain do they complain of their own miseries." For
God, no doubt, had in view the clamorous complaints which prevailed everywhere
among the people on account of their very heavy calamities. Thus indeed were
hypocrites wont to do; for whenever God spared them, they haughtily insulted the
prophets, and boastingly alleged their subsidies and fortresses; but when God's
hand pressed hard on them, they became very eloquent in their complaints: "Alas!
how far will God go at length? is there to be never an end? and what does all
this mean? why does he so severely afflict us? and why does he not at least
relieve us in some measure from our ntiseries?" As then the hypocrites were so
querulous in their calamities, God anticipates all these expostulations, and
says, "If they say to thee, 'Where shall we flee?' say to them, 'Either to
death, or to famine, or to the sword, or to exile;' it is all one with God, and
it matters not; for there is no hope of mercy for you any longer, since God has
rejected you: know then that it is all over with you, for there is no
deliverance for you from God: either the sword, or famine, or some other kind of
death will overtake you; ye are in every way past hope."
PRAYER
Grant, Almighty God, that since thou art
graciously pleased to exhort us to repent, and withholdest thine hand, yea, and
allowest us the opportunity to repent, — O grant, that we may not
obstinately provoke against ourselves thy extreme vengeance, but render
ourselves obedient to thee, so that thou mayest not only hear others praying for
us, but that our own prayers may also obtain pardon from thee, espedally through
the intercession of Christ, thine only — begotten Son, who has once for
all reconciled thee to us, and whose perpetual intercession is to continue to
reconcile us to thee, until we shall appear at length before thee with all our
spots and filth wholly washed away, and be made partakers of that glory which
has been obtained for us by Christ our Lord. — Amen.
Lecture
Fifty-Ninth
Jeremiah
15:3
3. And I will appoint over them
four kinds, saith the Lord; the sword to slay, and the dogs to tear, and the
fowls of the heaven, and the beasts of the earth, to devour and
destroy. 3. Et praeliciam super eos quatuor familias, dicit Jehova,
gladium ad occidendum, et canes ad trahendum, et avem coelorum et bestiam
terrae, ad comedendum et
perdendum.
Jeremiah proceeds with
the same subject. He said yesterday that the people were no longer cared for by
God, and so that nothing remained for them but in various ways to perish, and
that the last punishment would be exile. He now confirms the same thing, and
says, that God would prepare against them ravenous birds as well as wild beasts,
the sword and dogs
fC100 as though he had said, that all animals
would be hostile to them, and be the executioners of God's
vengeance.
Some render the verb
dqp,
pekod, to visit, but improperly, as I think; for they must give this
version, "I will visit four families upon them;" but there is no sense in
this, nor can any sense be elicited from it. The meaning most suitable here is
to set over,
fC101 "I will set over them four kinds;"
which he calls "four families." And there is to be understood here a
contrast: as they thought it hard to obey God, they were now to have over them
dogs and wild beasts, and the birds of the air, and the sword. The meaning is,
that there would be no end to God's vengeance, and to various punishments, until
the Jews were wholly destroyed. He further intimates, that he would have in
readiness many to execute his wrath, as he had all creatures under his control.
As then he would employ in his service dogs, and birds, and animals, as well as
men, it behoved the Jews to feel assured that they in vain had recourse to this
or that refuge. We indeed know that men impiously confine the power of God, both
with regard to their salvation and the punishment of their sins, for when he
passes by any evil they think that they have escaped, and promise themselves
impunity, as though God indeed were not able every moment to inflict many and
various scourges. This then is the reason why the Prophet speaks here of four
kinds of judgments. It follows
—
Jeremiah
15:4
4. And I will cause them to be
removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah
king of Judah, for that which he did in Jerusalem. 4. Et ponam eos
in commotionem omnibus regnis terrae propter Manasse, filium Ezechiae, regem
Jehudah, (vel, regis Jehudah, parum interest,) propter ea quae
fecit in Jerusalem.
Jeremiah speaks
now of exile. He had hitherto spoken of the sword and famine, and mentioned also
other punishments, that their carcases would be dragged about by dogs, and also
devoured by wild beasts and ravenous birds; but he now refers to one kind of
punishment only — that God would drive them into exile. And he seems to
have taken these words from Moses, for so he speaks in Deuteronomy 28, except
that
w,
vau, is placed before
[,
ain, in the word "commotion," but such a change is common. In other
respects there is a perfect
agreement.
I will set
them, he says,
for a commotion to all the
kingdoms of the earth; that is, I will
cause them to wander in constant fear and trembling. He amplifies the
grievousness of exile by the circumstance that they should have no safe rest.
They who leave their country for exile do at least find some corner where they
take breath; but God declares that the Jews would be everywhere unsettled and
wanderers, so that no place would receive them. And hence God's vengeance became
more fully manifest, for these miserable men never found an asylum when
scattered through various countries. Though they had habitations in those parts
allotted to them by the king of Babylon, they were yet everywhere without any
rest. It was not therefore in vain that Moses threatened them with such a
punishment, nor was it to no purpose that Jeremiah repeated what had been said
by Moses.
fC102
He adds the cause,
On account of
Manasseh. But Manasseh was now dead, why
then did God transfer the vengeance which he merited to posterity? And this
seems inconsistent with another passage found in Ezekiel,
"The soul that sinneth it
shall die."
(<261808>Ezekiel
18:8)
But doubtless God justly punished the wickedness of
the people even after the death of that ungodly king, for they ceased not to
accumulate evils on evils; as however their impiety appeared especially at that
time, he particularly noticed it, that the Jews might understand that they had
been long worthy of destruction, and that punishment was not delayed except
through the great mercy of God, who had not immediately treated them as they
deserved. The Prophet therefore commends the long forbearance of God because
their ruin was suspended until that time. And, on the other hand, he shews that
they were not so severely treated but that they were worthy of greater and more
atrocious punishment; for such had been their obstinacy that they did all they
could to draw upon themselves destruction many
times.
But another question arises: Manasseh
pretended repentance, and God seemed to have forgiven him and the whole people,
(2 Kings
21:<143312>2
Chronicles 33:12) why does he now declare that he would take vengeance on sins
which had been already buried? But the answer is evident, for the Jews from that
time had been in no way better. As then they had continued to pursue the same
sinful courses with Manasseh, it was right that they should at length be
rewarded as they deserved; for, had they become really changed, there would have
been a change in God's dealings with them, but inasmuch as their impiety had
ever remained the same, and as they gave themselves up to the same vices, a
heavier judgment was nigh them, and justly so, because they had abused God's
forbearance, who had spared the king as well as themselves on the condition of
receiving the pardon offered to them. But since they had hardened themselves, it
was riglit to take such account of their ingratitude and perverseness as to
treat them with greater severity.
Farther,
Manasseh is called the son of Hezekiah, and that for the purpose of
enhancing his crime. For as religion had been reformed in the time of Hezekiah,
and as that pious king, with great labor and toil, exerted all his powers to
restore the true worship of God, it was the duty of Manasseh to follow his
example. But he not only built altars to idols, and polluted the whole land with
superstitions, but also defiled the very Temple of God. It was thus a horrible,
and wholly a diabolical madness in the son, when the right way of worshipping
God had been delivered unto him, to be of such a reprobate mind as immediately
to overthrow what his father with great labor has so faithfully established.
This then was the reason why Jeremiah mentioned to his dishonor the name of his
father. And hence we learn that they are worthy of a heavier punishment, who
have been religiously brought up from their childhood, and become afterwards
degenerated, who, having had pious and godly parents, afterwards abandon
themselves to every wickedness. Hence a heavier judgment awaits those who depart
from the examples of godly fathers. And this we gather from the very words of
the Prophet, who here, by way of reproach, calls Manasseh the
son of
Hezekiah, which yet would have been to
his honor, had he been like his father and followed his
piety.
And at the same time there is no doubt
but that the Prophet indirectly condemns the whole people; for we know how great
opposition pious Hezekiah met with, and how he contended for the faithful
worship of God, as though he had been among the Assyrians or the Egyptians. But
the perverseness of the people appeared then extreme, when he was put in
jeopardy as to the kingdom, because he endeavored to cleanse the land of Judah
from its filth and pollutions; their impiety and ingratitude then shewed, and
openly discovered themselves. Afterwards Manasseh overturned as it were in an
instant the worship of God, and they all, with great exultation, went
immediately after superstition. We hence see that the mouths of the Jews were
thus closed, so that they could not object and say, that they obeyed the command
of their king; for they winingly followed wicked superstitions. They assented to
the king of their own accord, while yet they hardly, and with great
unwiningness, were led to obey when God's worship was restored in the time of
Hezekiah.
But Manasseh added cruelties to
superstitions; for we know that he not only covered the streets of the city with
blood, but made it also to flow in streams, as sacred history relates. As, then,
the Prophets were so cruelly treated in the time of Manasseh, and as he was not
the sole author of this barbarity, but the true servants of God were persecuted
to death by the consent of the people, it was hence evident that it was the
crime of the whole community. And hence he mentions Jerusalem, in order
that the Jews might know that the holy city, in which they gloried, had been for
a long time the den of robbers, and that the Temple of God had been polluted by
wicked superstitions, and even the whole city by unlawful and barbarous
slaughters. It now follows
—
Jeremiah
15:5-6
5. For who shall have pity
upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask
how thou doest? 5. Nam quis parcet tibi Jerusalem (vel, quis
miserebitur tui? sed
lmj
proprie est ignoscere vel parcere; hic tamen accipitur pro indulgere vel
misereri: quis ergo miserebitur tui Jerusalem?) et quis consolabitur
te? et quis locum mutabit ad inquirendum de pace tibi? (hoc est, tua:
jungamus et alterum
versum:)
6. Thou hast forsaken
me, saith the Lord, thou art gone backward: therefore will I stretch out my hand
against thee, and destroy thee; I am weary with repenting. 6. Tu
reliquisti me, dieit Jehova; retrorsum abiisti; ideo extendam manum meam super
te et perdam to: fatigatus sum
poenitendo.
The Prophet shews here
that the severe punishment of which he had spoken could not be deemed unjust,
according to what those men thought who were querulous, and ever expostulated
with God, and charged him with too much rigour. Lest, then, the Jews should
complain, the Prophet says briefly, that all the evils which were nigh at hand
were fully due, and so deserved, that they could find no pity, even among men.
We know that the worst of men, when the Lord punishes them, have some to condole
with them. There is no one so wicked that relatives do not favor him, and that
some do not console him. But the Prophet shews that the Jews were not only
inexcusable before God, but that they were undeserving of any sympathy from
men.
He first says,
Who will pity thee?
and then,
Who will console with thee?
The verb.
dwn,
nud, means properly to give comfort by words, as when relatives, and
friends, and neighbors meet together for the purpose of mourning; they hear
lamentations, and join in them. But he says that no one would perform this
office towards Jerusalem. He adds, in the third place,
And who will turn aside?
or, strictly, change place — Who
will change place to enquire?
or, as some render it, to pray. The verb
laç
shal, means properly to ask, and hence sometimes to pray. So, many give
this meaning, that there would be no one to pray for the Jews. But if we
consider the construction of the sentence, we shall see that the Prophet speaks
of that duty of kindness which men cultivate and observe towards one another, by
enquiring of their welfare, — "Are all things well with thee?" How
dost thou do? Are all things well with thee and thine?" When we thus enquire of
the state of any one we shew some concern for him, for love is always solicitous
for the welfare of others. The Prophet then says, "Who will turn aside to
thee to enquire of thy welfare?" that is, that he may know how thou art, and
what is thy state and condition.
We hence see
that the Jews are here divested of every complaint, for the whole world would
acknowledge them to be unworthy of any commisen~tion. But the Prophet does not
mean that all would act cruelly towards Jerusalem, but rather shews, that such
were their crimes that there was no room for courtesy, or for those acts of
kindness which men of themselves perform towards one
another.
fC103
Then follows the reason —
For thou hast forsaken me,
saith Jehovah. Since, then, God had been
rejected by the Jews, did not such a defection bring its deserved reward, when
they were deprived of every human aid? He afterwards adds,
Backward hast thou
gone. He intimates that there was a
continuance in their wicked defection; for they not only forgot God for a time,
but departed far from him, so as to become wholly
alienated.
It then follows —
And I will stretch
out, etc.; that is, "therefore
will I stretch out," etc.; for the copulative is to be taken here as
an inative. This may be viewed as in the past or the future tense; for God had
in a measure already afflicted the people; but heavier judgments awaited them. I
am inclined to regard it as a prediction of what was to come, as it immediately
follows, I am weary with
repenting, that is, "I have so often
repented that I cannot possibly be induced now to forgive; for I see that I have
been so often deceived, that I camlot hear to be deceived any longer." Some,
indeed, give this version, — "I am weary with consoling myself," and
µjn
nuchem ,means both; but the other sense seems to me the most suitable. I
doubt not then but that the Prophet means repentance. We indeed know that God
changes not his purpose; for men repent because their expectation often
disappoints them, when things happen otherwise than they had thought; but no
such thing can happen to God; and he is said to repent according to our
apprehensions. God then repents of his severity whenever he mitigates it towards
his people, whenever he withdraws his hand from executing his vengeance,
whenever he forgives sins. And this had been often done to the Jews; but they
had made a mock of such mercy, and the oftener God spared them the more
audaciously did they provoke his wrath. Hence he says, "I am weary with
repenting so often;" that is, that he had so often spared them and suspended his
judgment.
fC104
In short, he deprives the Jews of
every excuse, and shews that they acted impiously when they murmured against
God, for they allowed no place to his mercy; nay, whenever they found him
recentliable they abused his forbearance with extreme indignity and
perverseness. It follows
—
Jeremiah
15:7
7. And I will fan them with a
fan in the gates of the land; I will bereave them of children, I will
destroy my people, since they return not from their ways. 7. Et
ventilabo ventilabro ipsos in omnibus portis terrae, (id est, per omnes
portas;) orbavi, perdidi populum meum; viis suis non recesserunt (vel,
non reversi sunt, vel, non sunt
conversi.)
He confirms here the same
truth. The verb which I have rendered in the future may be rendered in the past
tense, but I still think it to be a prediction of what was to come. But as to
what follows, I have bereaved, I
have destroyed, it must, I have no
doubt, be referred to time past.
He then says,
I will fan
or scatter
them,
for the verb.
hrz
zare, means to scatter, but as
with a fan
follows, (the word is derived from the same
root) I wish to retain the repetition. Then it is,
I will fan them with a fan
through
all the gates of the
earth. Many give the meaning, "through
the cities," which I do not approve, as it seems a frigid explanation. On the
contrary the Prophet means by "the gates of the earth," all countries,
for the Jews thought that they should be always safe and quiet in their own
cities. By taking a part for the whole, gates do indeed, as it appears
elsewhere, signify cities; but as the Jews trusted in their own defences, and
thought that they could never be drawn out from these quiet nests, the word
gates is in a striking manner transferred to signify any kind of exit;
I will fan
you, says God, but where?
through all gates of the
earth, or through all countries and
through all deserts; wherever there is a region open for you there you
must pass through. Ye are wont to pass in and out through your gates, and ye
have there your quiet homes, but there shall be hereafter to you other cities,
other gates, even all countries and all deserts, all ways, and, in short, every
sort of passage.
fC105
Then follows,
I have bereaved, I have destroyed
my people; they have not returned from their own
ways. Here no doubt he condemns the Jews
for their sottishhess, because they had not repented after having been warned by
grievous judgments, which God had executed partly on them and partly on their
brethren. For the kingdom of Israel had been cut off: when they saw the ten
tribes driven into exile ought they not to have been terrified by such an
example? Hence also another Prophet says,
"There is no one who
mourns for the bruising of Joseph."
(<300606>Amos
6:6)
God had set before their eyes a sad and dreadful
spectacle; they ought then to have acknowledged in the destruction of Israel
what they themselves deserved, and to have turned to God. It is then this
extreme hardness that God upbraids them with, for though he had bereaved his
people, the ten tribes, and destroyed them, and though also the kingdom of Judah
had been in a great measure depressed, yet they returned not from their own
ways. It hence appeared more fully evident that they deserved the
severest judgments, as they were become wholly irreclaimable. He then adds
—
Jeremiah
15:8
8. Their widows are increased
to me above the sand of the seas: I have brought upon them, against the mother
of the young men, a spoiler at noon — day: I have caused him to
fall upon it suddenly, and terrors upon the city. 8. Multiplicatae sunt
mihi viduae ejus supra arenam maris, (prae arena maris;) immisi illis (venire
feci illis) super matrem juvenis (id est, super turmam, vel,
multitudinem juvenum) vastatorem in meridie; et projeci (cadere feci, ad
verbum) super ipsam repente tumultum et terrores, (quanquam de his
vocibus postea erit aliquid
dicendum.)
He says first,
Multiplied have been his
widows; because the men had been almost
all kined, in battle. If the Prophet is the speaker, the particle
yl
li, is redundant, but if the words be referred to God, we know that the
people were in such a way under the government of God that he calls the widows
his, as he calls the children his who were born Israelites. But in this there is
no great importance, only that if we consider God to be speaker the sense will
be this, "Behold, it is by no means unknown to me how numerous his widows are:
as then I am merciful I have not heedlessly and without reason suffered such
slaughters among the people." The Prophet intended to shew that so great was the
obstinacy of the Jews that they struggled against all the judgments of God; and
it is a proof of dreadful impiety when men rush on heedlessly and pay no
attention to any punishments. And this is what the Prophet means when he says
that the widows were multiplied. And he adds,
More than the sand of the
sea. This was surely a strange thing; so
many slaughters were presented to their view that their great perverseness might
become more evident, and yet he says that they were not
moved.
What follows must be applied to God,
I have made to come to them, on
the troop of youths, a
waster.
fC106 This is an explanation of the
former clause, as though he had said, "The reason why there are so many widows
is, because God has destroyed all the men." As the Jews might have ascribed this
to their enemies, God declares that he was the author of all the
slaughters which they had suffered. He then shews that these slaughters were not
fortuitous as men suppose who think that fortune prevails mostly in war, for
they do not ascribe so much to the wisdom and valor of men as to fortune, being
ignorant of the Providence of God. Here then God shews that the whole of the
flower of the people had been indeed cut off by the swords of enemies, but that
the Chaldeans or the Assyrians had not come of their own accord, or by an
impulse of their own, but by a hidden impulse, and that of God, who had resolved
to punish that irreclaimable people. This then is the reason why God not only
speaks of a waster, but also intimates that the enemies were impelled by his
influence, and carried on the war as it were under his banner, authority, and
guidance.
He says, at mid-day, even when
the Jews might have exercised greater watchfulness. But he shews that he was
against them, for they were not taken by the craft of their enemies, as had
often been the case, nor were they surprised by secret designs, but their
enemies attacked them openly and boldly, even at the time when many of their
cities were fortified, and the people thought that they had sufficient defences.
As the enemies then dared to assail them in the middle of the day, (for such is
the meaning of the Hebrew word) and during the clearest light, it was certainly
a fuller proof of God's vengeance; for under such a circumstance the
contrivance and counsel of men were not so evident, but the hand of God, which
he stretched forth from heaven as it were in an open and visible
manner.
He afterwards adds,
And I have
cast, or caused to fall,
upon them
suddenly; some say, the city; others,
the enemy; and
ry[
oir, means a city, and sometimes an enemy; but another explanation seems
more probable, that God had sent on them a tumult and terrors, for the word
ry[,
oir, conms from the verb
rw[,
our, which signifies to excite. It may therefore be taken for tumult, and
this sense I prefer, for they who render the word city, are constrained to adopt
a forced and far-fetched explanation, "To fall have I made suddenly the
city," that is, cities, "upon them." There is first a change of number,
and then, to fall have I made cities, that is, the ruins of cities, upon them,
seems an unnatural phrase; but the sense would be most suitable were we to
render the word tumult, for what immediately follows is,
and
terrors. Some however render the word
twlhb,
belut, adverbially suddenly, and consider that the same thing is
said twice. He had said just before, "I have cast upon her suddenly;" but now he
says, "hastenings." Such is the version, but not suitable, for the two words
ry[
oir, and
twlhb,
belut, are joined together. I therefore give this simple explanation
— that the Jews were suddenly smitten with despair because they thought
that their enemies were afar off, and that they had to apprehend no danger. Then
it is, suddenly have I sent upon
them a tumult and
terrors.
fC107 He then adds
—
Jeremiah
15:9
9. She that hath born seven
languisheth: she hath given up the ghost; her sun is gone down while it was
yet day; she hath been ashamed and confounded: and the residue of them will
I deliver to the sword before their enemies, saith the Lord. 9.
Debilitata est quae peperit septem, et expiravit anima ejus (alii
vetrunt, afflicta fuit, sed
hpn
significat sufflare; viderut autem hic metaphorice poni pro expirare:
expiravit ergo anima ejus;) ingressus est sol ejus (hoc est,
occidit sol) in adhuc die (id est, cum adhuc esset dies;) confusa est
et erubuit: et reliquias ipsorum gladio dabo (ad gladium exportam) coram
inimicis ipsorum, dicit Jehova.
He
proceeds with his narrative; he says, that fruitful women had been weakened, not
as we see to be often the case, for by frequent child — bearing we know
the strength of women is diminished; but here he speaks of the strength which
mothers derive from their children; for a numerous offspring is the support of
mothers. She then who has many children seems strong, as she is by so many
shields defended. As then mothers were wont to place much dependence on their
offspring, he says that they were weakened as to their strength when they were
bereaved of all their children, as though they had been
barren.
He afterwards adds, that the soul,
the people, had
expired; for he speaks not here of
women, but of the whole people. For it afterwards follows,
Set hath her sun while it was yet
day; that is, when prosperity seemed
certain, God suddenly involved them in adversity, and as it were surrounded them
with darkness, when they thought that prosperous fortune was slhining on them.
He at last says, that they were
confounded and
ashamed; and at the same time he
declares, that he would give all who remained to the sword before their enemies;
as though he had said, "They have not yet suffered all the punishment
allotted to them, for they are not subdued, though I have heavily and severely
chastised them; as then they are incurable, the sword shall destroy the
remainder; for my vengeance shall not cease to pursue them, until I shall
utterly consume them.
fC108
PRAYER
Grant, Almighty God, that we may
not by our hardness so provoke thy judgment against us, as to constrain thee
with an armed hand to assail us; but may we through a meek and submissive spirit
be so influenced by thy threatenings as to anticipate that vengeance, by which
we see that all the reprobate and the perverse have been visited; and may we so
endeavor by true repentance to obtain thy favor, that we may receive thy daily
blessings and benefits, until we shall at length come to the full and real
enjoyment of all those blessings, which have been laid up for us in thy
celestial kingdom, through Christ, our Lord. — Amen.
Lecture
Sixtieth
Jeremiah
15:10
10. Woe is me, my mother, that
thou hast born me a man of strife and a man of contention to the whole earth!
have neither lent on usury, nor men have lent to me on usury; yet every
one of them doth curse me. 10. Hei mihi! mater, mea, quod genueris me
virum rixae et virum litis toti terrae: non foeneratus sum et non foenerati sunt
mecum; quisque maledicit mihi.
The
Prophet, when he saw that his labor availed nothing, or was not so fruitful as
he wished, no doubt felt somewhat like a man, and shewed his own weakness. It
must however be observed, that he was so restrained by the secret power of the
Holy Spirit, that he did not break forth intemperately, as is the case with
many; but, he kept the right end so in view, that his sorrows had ever a regard
to his object, even to render his labor useful to the people. A clear example of
which is seen in these words.
But he addresses
his mother, as though he counted his own life a curse; what does this mean?
"Why," he says, "hast thou begotten me, my mother? Woe to me, that I have been
born a man of strife and of contention!" We learn from these words, that the
Prophet was not so composed and calm in his mind, but that he felt angry when he
saw that he effected less than he wished; and yet it is evident from the
context, that all this was expressed for the benefit of the public, even that
the Jews might know, that their hardness of heart in despising God's devoted
servant, yea, in maliciously opposing him, would not turn out to their benefit.
This is the purport of the whole.
He calls
himself a man of
strife, not only because he was
constrained to contend with the people, for this he had in common with all
prophets. God does not send them to flatter or to please the world; they must
therefore contend with the world, for no one is brought to a right state, so as
to undertake the yoke of God winingly and submissively, until he is proved
guilty. Hence men will never obey God, they will never submit to his word, until
they know that they are in a manner condemned; and for this reason have I said,
that this evil is common to all prophets, — that they have to contend with
the world. But Jeremiah calls himself a
man of strife and
contention, because he was slanderously
spoken of throughout Judea, as one who through his moroseness drove the whole
people to contentions and strifes. This then is to be referred to the false
judgments formed by the people; for there was hardly any one who did not say
that he was a turbulent man, and that if he was removed, there would have been
tranquinity in the city and throughout the whole land. The same objection is at
this day made by the enemies of the truth and godliness; they say, that we
needlessly create disturbances, and that if we were quiet, there would be the
most delightful peace throughout the whole world, and that dissensions and
strifes arise only from us, that we are the fans by which the whole world is
kindled into contentions. It was then for this reason that Jeremiah complained
that he was born a man of strife and contention; not that he was contentious
— not that that he gave any occasion to the people to speak so
slanderously of him; for the subject here is not respecting the character of the
Prophet, as he knew that his courage was approved by God; but as he saw that he
was urged and charged with these false accusations, he calls himself a
man of strife and a man of
contention; the last word is from
ˆd,
den, which means to contend.
But as to
the exclamation respecting his
mother,
I have already reminded you that it was an evidence of an intemperate
feeling; for had he spoken in a composed state of mind, what had he to do with
his mother, so as to make her an associate in the evil he complains of? He
indeed seems to ascribe a part of the blame to his mother, because she had given
him birth. Now this appears unreasonable. But it may at the same time be easily
gathered, that the Prophet was not led away by so great a vehemence, except for
the sake of promoting the public good, and that it was for this end that he
uttered his complaint; for it was not his purpose to condemn his mother, though
at the first view it appears so; but though she was innocent, he still shews
that he was unjustly loaded with such calumnies, as that he was a man of strife
and contention; as though he had said, "Enquire of my mother, who hath begotten
me, whether I was contentious from the womb? has my mother been the cause why ye
say that I am a turbulent man and the author of strifes? Doubtless nothing can
be imputed to my mother; and I am as innocent as she is." We now then see
that the Prophet indirectly condemns the wickedness of the people, because they
calumniated him, as though he moved tumults and strifes through the whole land;
and this he more fully confirms by the words which follow:
—
I have not given on
usury, nor have they borrowed of me on
usury;
fC109
yet every one curses
me. He shews here that it was not for a
private reason that he was hated by the whole people and loaded with calumnies:
for whence come hatreds, and strifes, and complaints, and quarrels, and
contentions among men, except through unfair dealing in their intercourse with
one another? When, therefore, every one is bent on his own private advantage, he
in bears anything to be taken from him. It is indeed a rare thing in the world,
that they who carry on business with one another are really friends, and that
they wholly approve of each other's conduct; for, as I have already said,
covetousness so prevails, that justice and equity disappear among most men.
Hence the Prophet says, that he had not
lent on
usury. Under one kind he includes all
transactions of life, as though he had said, Je n'ay point traffique, I
have had no contention about money affairs, for I have neither lent nor borrowed
money, so that I have had no contention with the people on a private concern,
nor have they quarrelled with me as though I had injured them or defrauded them,
as though they had suffered any loss on my account: yet they all curse
me."
fC110
We see that the Prophet here
testifies that he had not incurred the displeasure of the people through his own
fault, or on account of any private concern, but because he had faithfully
discharged his duty to God and to his ChurJeremiah He then brings against the
people a most awful accusation, that they carried on war, not with a mortal man,
but rather with God himself. We now understand what the Prophet had in
view.
But all faithful teachers are here
reminded, that if they perform their office strenuously and wisely, they will
surely be loaded with many calumnies, and be called tumultuous, or morose, or
disturbers of the peace. They ought then to be fortified against such stumbling
— blocks, so that they may persevere in the course of their calling. They
ought at the same time to take heed lest they create enemies through any private
concerns. For when the pastors of the Church abstain from every public business,
yet when they contend, as they ought with the world, all immediately cry out
that they are contentious and turbulent; but if the other be added, if they
quarrel with this or that man about worldly things, then it cannot be but that
the word of God will be evil spoken of through their fault. Hence great care
ought to be taken that those who sustain the office of public teaching should
not engage in worldly business, and be thus exposed to the necessity of
contending about worldly things: they have enough to do, and more than enough,
in the warfare in which the Lord has engaged
them.
Now when the Prophet says that they all
cursed him, it was a sad instance of impiety; for he speaks not of
heathens but of the seed of Abraham. There was no Church then in the world but
at Jerusalem, and yet the Prophet was regarded there as contentious and a man of
strife. It ought not then to appear strange to us, that not only professed
enemies of Christ load us with reproaches, but that they also curse us who deem
themselves to be members of the ChurJeremiah It now follows
—
Jeremiah
15:11
11. The Lord said, Verily it
shall be well with thy remnant; verily I will cause the enemy to entreat thee
well in the time of evil, and in the time of affliction. 11. Et
dixit Jehova, si non reliquiae tuae in bonum, si non occurrere fecero tibi in
tempore mali, et in tempore afflictionis (vel, angustim)
hostem.
God at the beginning of this
verse no doubt intimates that he would be propitious to his servant, and grant
him what he asked. We then conclude that the Prophet's prayer was heard; and
hence also becomes manifest what I have stated, that the Prophet was not so led
away by the force of grief, but that he chiefly regarded the benefit of the
people. God then was so propitious to his request, that he said that it would
be well
with his
remnant,
that what remained would be
blessed.
Interpreters differ as to the second
clause: some apply what is said to the people,
I will make the enemy to meet
thee in the time of evil, and in the time of
trouble: and so they take this view,
that God at the beginning of the verse answers the Prophet, and intimates that
his request was accepted, so that there would be a better and happier end than
what then appeared; and they think that God then turns his discourse to the
people, "With regard to you, I will make the enemy to meet you in the day of
affliction." But this explanation seems forced. I prefer to regard the whole
verse as addressed to the Prophet. God promises first that his remnant would be
prosperous; and by remnant he means the remaining time or the end of life, as
though he had said, "I will at length have pity on thee, so that the
things which cause thee the greatest grief shall turn into joy: thine end then
shall be more prosperous than thou thinkest." Then the words which follow
confirm the previous sentence: for the Prophet might have objected and said,
"Then either the people shall be delivered from all trouble, or I shall
not escape a part of the calamity." To this God replies and says, "Thou and
others nmst suffer many things, but I will
make the enemy to meet
thee, that is, I will make the enemy to
be propitious to thee, and even of his own accord to anticipate
thee.
Interpreters differ still farther
respecting the verb
yt[gph
epegoti; some regard it in a transitive sense, "To meet thee will I make
the enemy;" others render the sentence thus, "I will meet the enemy for thee,"
or, "I will cause the enemy to ask for thee." The verb,
[gp
pego, means sometimes to meet, either in a good or bad sense; as when one
goes as an enemy against another, he is said to meet him; or, when one offers
help and shews kindness to another, he is said to meet him. But the word has
another meaning, and signifies sometimes to ask, and so some take it here, "I
will cause the enemy to ask for thee." But this is far — fetched: God
did not send messengers to pacify the Babylonians towards his servant Jeremiah.
I prefer to render the words thus, "I will meet the enemy for thee," or,
"I will cause the enemy to meet thee;" that is, "I will pacify him by my
secret influence, so that he will of himself spare thee and treat thee kindly."
And we know that it so happened; for Jeremiah was loosed from his chains and was
allowed his liberty, so that he was permitted to go wherever he wished. As then
the enemies treated him with so nmch kindness, it appears evident that what God
had before promised was fulfined.
As to the main
thing intended, there is no ambiguity in the words: God promised that the latter
end of Jeremiah would be happy, and that though he was to suffer somewhat in the
common calamity of the whole people, yet the enemy would treat him kindly, so
that his condition would be better and more desirable than that of
others.
fC111
But why did Jeremiah make this
public? why did he give this description? why did he commit it to writing? even
that the Jews might understand that they who harassed him, when he had done them
no injury, dealt unjustly with him. They had indeed been excited by him, but it
was through what his office required, for he could not deny obedience to
God. Jeremiah then made public what God only knew before, that he might produce
an impression on them, provided any hope of repentance yet remained. And
for the same reason also was the promise of God added; for the Jews ought to
have been terrified, when they saw that such an end was promised by God to the
Prophet; for what must have happened to them, except the curse of God to the
utter-most? We hence see, that in the complaint of the Prophet, and in the
answer given by God, the salvation of the people was regarded; for the complaint
contains a most severe reproof and the answer of God threatens a most dreadful
judgment to the rebellious people. It follows
—
Jeremiah
15:12
12. Shall iron break the
northern iron and the steel? 12. An conteret ferrum ferrum ab aquilone et
aes (vel, chalybem?)
This
verse also has been taken in different ways by interpreters: some take the word
iron,
when repeated in a different case, "Will iron break iron?" but others
think the subject wanting in the clause, and consider people to be understood,
"Will the Jews break the iron, even the iron from the north, and not only
the iron but the brass also, or, the the brass mixed with iron?" There is
in reality no difference, but in words only. If we read, "Will the iron
break the iron from the north?" the meaning will be, "Though there be
great hardness in you, can it yet break that which is in the Assyrians? but ye
are not equal to them: make your strength as great as you please, still the
Chaldeans will be harder to break you; for if ye are iron, they are brass or
steel, and so it will not be possible for you to sustain their violent
attacks."
As the meaning of the Prophet is
sufficiently evident, I will not insist on words, though the rendering I most
approve is this, "Will iron break the iron (the repetition is emphatical)
from the north and the brass?"
We here also see
that the design of the holy man was, to divest the Jews of that false confidence
in which they boasted: for how was it, that they were so refractory, except that
they did not dread any misfortune? As then they were secure, predictions had but
little weight with them. Hence the Prophet, in order to beat down this ferocity,
says, that there would be greater hardness in the Chaldeans, for they would be
like iron, yea, and steel also.
fC112 It follows
—
Jeremiah
15:13
13. Thy substance and thy
treasures will I give to the spoil without price, and that for all thy sins,
even in all thy borders. 13. Opes tuas et thesauros tuos in direptionem
dabo, non in permutatione (hoc est, absque pretio,) et propter omne scelus tuum,
et propter omnem finem tuum (vel, terminum tuum, in omnibus terminis tuis, ad
verbum; sicuti etiam in omnibus
sceleribus.)
But, there is a
difference among interpreters as to the word
lwbg
gebul. I indeed allow that it means a border: but Jeremiah, as I think,
when he intended to state things that are different, made use of different forms
of speech; but as the construction is the same, I see not how the word can mean
the borders of the land. I hence think that it is to be taken here
metaphorically for counsels; as though he had said, "On account of all thy
wicked deeds and on account of all thy ends, that is, of all thy counsels, I
will make thy wealth and thy treasures a plunder." For true is that saying of
the heathen poet,
There is something
where thou goest and to which thou levellest thy
bow.fc113
When we undertake any buiness, we have some end in
view. Then the Prophet calls their adulteries, frauds, rapines, violencies and
murders, wicked deeds; but he calls their counsels, borders, such counsels as
they craftily took, by which they manifested their depravity and
baseness.
Then, in the first place, he declares
that God would be a just avenger against their wicked deeds, and against all the
ends which the Jews had proposed to themselves; and at the same time he
points out and mentions the kind of punishment they were to have, — that
the Lord would give for a plunder all their
wealth and
treasures, and that
without
exchanging; some read, "without
price," and consider the meaning to be, — that the Jews would be so
worthless, that no one would buy them: but this is too refined. I doubt not but
that the Prophet intimates, that whatever the Jews possessed would become a prey
to their enemies, so that it would be taken away from them without any price or
bartering; as though he had said, "Your enemies will freely plunder all that you
have without any permission from you, and will regard as their own, even by the
right of victory, whatever ye think you have so laid up as never to be taken
away."
fC114 He afterwards adds
—
Jeremiah
15:14
14. And I will make thee
to pass with thine enemies into a land which thou knowest not: for a
fire is kindled in mine anger, which shall burn upon you. 14. Et
transire faciam ad hostem in terram quam non cognoscis; quia ignis ascensus est
in ira mea (alii vertunt, in nare;
ypa
significat utrunque) super vos
ardebit.
He pursues the same
subject. He had said, that they would be exposed as a prey to their enemies, so
that all their wealth would be plundered with impunity: he now adds,
I will deliver you to the
enemy, that is, I will give you into the
hands of your enemies, that they may remove you ejsewhere. He afterwards
mentions a circumstance, which must have rendered exile much worse; for when any
one changes his place and is not led to a distance, the evil is more tolerable;
but when any one is carried beyond the sea, or into distant lands, there is a
much greater cause for sorrow, as there is no hope of return to one's own
country. Then despair increases the grief. Add to this, that not to hear of
one's native Iand, as though we were in another world, is also a bitter
trial.
The Prophet then adds,
Because fire has been kindled in
my wrath, and against you it shall burn.
He means that God would be implacable until they were consumed; for his
wrath had been kindled on account of their perverse
wickedness.
Now all these things were foretold
to them, that they might know that God would execute a just vengeance by making
the Chaldeans their conquerors: for they might have thought that this happened
by chance, according to what has been said by heathen writers, that the events
of war are uncertain, that Mars is indifferent (Cicero in Epist) Thus
they ascribe to chance whatever happens through God's providence. That the Jews
then might know that they were chastised by God's hand and by his just
vengeance, it was necessary that this should have been declared to them: and
therefore he speaks now of the Chaldeans and then of God himself, whose agents
the Chaldeans were, for they were guided by his hand. He said before, "Will iron
break the iron from the north?" This we, have explained of the Chaldeans: but
now he turns to God himself, the author of the calamity brought on the Jews: for
the Chaldeans could have done nothing, except through his guidance and
direction.
Hence he says,
I will cause them to pass over to
the enemy, even to a land which they know
not. And the reason which follows ought
to have availed to check all their complaints. We indeed know how clamorous the
Jews were, for they often accused God of cruelty, as it appears from many
passages. The Prophet then, in order to restrain them, says, that the
fire of God's wrath
had been
kindled,
and that it could not be extinguished, but would burn on them, that is,
would entirely consume them. At the same time he condemns their obstinacy, for
they allowed no place to God's mercy, though often warned. They might indeed
have pacified him, had they repented. Hence the Prophet here condemns their
sottishhess; for they increased their judgment by a continued progress in their
evil ways. He afterwards adds
—
Jeremiah
15:15
15. O Lord, thou knowest:
remember me, and visit me, and revenge me of my persecutors; take me not away in
thy long-suffering: know that for thy sake I have suffered rebuke. 15. Tu
nosti, Jehova; recordare mei, et visita me, et ulciscere me a persecutoribus
meis, ne in prorogatione (vel, protractione) irae tuae tollas me;
cognosce sustinuisse me (id est, quod sustinuerim) propter to
opprobrium.
The Prophet again turns
to God, to shew that he had to do with the deaf. This breaking off in the
Prophet's discourse has much more force than if he had pursued regularly his
subject. Had he spoken calmly and in uniform order to the people, his address
would have been less forcible, than by speaking to them as it were angrily and
by severely reproving them, and then immediately by turning from them and
addressing God as though bidding adieu to men. Of this we have spoken elsewhere,
but it is well to remind you of what we have before noticed. We now perceive the
design of the Prophet, in thus abruptly turning from the people to God, and then
again from God to the people, even because he indignantly bore the loss of his
labor, when the ears of almost all were closed, and when they had become so
hardened that they had no fear of God, nor any regard for his teaching. As then
the Prophet indignantly bore so great a wickedness, he could not but speak in a
hasty manner.
According to this strain, he now
says, Thou knowest, Jehovah;
remember me, and visit me, and avenge me of mine
enemies. The Prophet, however, seems
here to have been more angry than he ought to have been, for revenge is a
passion unbecoming the children of God. How was it, then, that the Prophet was
so indignant against the people that he desired revenge? We have said elsewhere
that the prophets, though freed from every carnal feeling, might yet have justly
prayed for vengeance on the reprobate. We must distinguish between private and
public feelings, and also between the passions of the flesh, which keep within
no limits, and the zeal of the Spirit. It is certain that the Prophet had no
regard to himself when he thus spoke; but he dismissed every regard for himself,
and had regard only to the cause of God: for inconsiderate zeal often creeps in,
so that we wish all to be condemned of whom we do not approve; and such was the
excessive zeal of the disciples, when they said,
"Lord, bid fire to
descend from heaven to consume them, as was done by Elias."
(<420954>Luke
9:54)
But it is necessary not only to be moved by a pious
zeal, but also to be guided by a right judgment: and this second requisite was
possessed by the Prophet; for he did not let loose the reins to his own zeal,
but subjected himself to the guidance of the Holy Spirit. Since, then, these two
things were united, — a right zeal, to the exclusion of any private
feeling, — and the spirit of wisdom and a right judgment, it was lawful to
ask for vengeance on the reprobate, as the Prophet
does.
There is further no doubt but that he
pitied the people; but he was in a manner freed from the influence of human
feelings, and had put off whatever might have disturbed him and led him away
from moderation. Though, then, the Prophet was thus emancipated and freed from
every kind of perturbation, there is yet no doubt but that he prayed for final
judgment on the reprobate; and yet, if there were any healable, he doubtless
wished them to be saved, and also prayed anxiously for
them.
In short, whenever the prophets were
carried away by such a fervor as this, we must understand that they were fined
by the Spirit of Christ; and we must know that, when they were thus fined, their
whole zeal was directed against the reprobate, while they were at the same time
endeavoring to gather together all that could be saved: and the same was the
case with David; when he fervently implored destruction on his enemies, he no
doubt sustained the person of Christ, as he was fined by his Spirit.
(<193504>Psalm
35:4-6) Hence he turned and levelled all his vehemence against the reprobate;
but, when there was any hope of salvation, David also, in the spirit of
kindness, prayed for the restoration of those who seemed to have already
perished. Now, then, when the Prophet says, "Thou knowest, Jehovah;
remember me, and visit, me, and avenge me of my persecutors," he doubtless does
not mean all his persecutors, but those who had been given up and devoted to
destruction, and whom he himself knew to be
reprobates.
fC115
He afterwards shews what he meant by
these words — remember me,
and visit me; for he says,
Take me not away by
deferring. So they render the passage,
"Whilst thou bearest with the impiety of this people, and for a time
suspendest thy vengeance, let not thy wrath take me away." The word
°ra
arek, means to defer, to protract, and also to prolong, to extend, and to
continue. Hence this meaning is not unsuitable, "Take me not away in the
protraction of thy wrath;" that is, "By protracting thy wrath, not only for one
day, but for a long time, take me
not away, involve me not in the same
destruction with the reprobate." David also prayed for the same
thing,
"When thou
destroyest the wicked, involve me not with them."
(<192609>Psalm
26:9)
The sum of the whole is, that the Prophet asks a
favor for himself, that God would make a difference between him and the
reprobate while he was protracting his wrath; that is, while he was not only
taking vengeance on the impiety of the people for a short time, but also while
he was adding calamities to calamities, and accumulating evils on evils, and
while thus his fire burned for a long time, until the whole land was consumed:
and this is the meaning which I prefer, though all the interpreters agree in
another.
fC116
It must further be noticed that the
Prophet, in this prayer, did not so much consult his own advantage as the good
of the people, — that they might at length dread the dreadful judgment
which was at hand. We have already stated how supine a security prevailed
throughout Judea; and they also hoped, that if any calamity happened it would be
for a short time, so that, having endured it, they might again live in pleasure
and quietness. Hence the Prophet speaks of the
protraction
of God's
wrath,
in order that they might know, as I have already said, that the fire which
had been kindled could not be extinguished until they all
perished.
PRAYER
Grant, Almighty God, that as we cease
not by our sins daily to provoke thy wrath against us, and are also ungrateful
to thee and disobedient to thy heavenly doctrine, — O grant that we may at
length know what we have hitherto deserved, and become so displeased with our
vices, that being really and from the heart turned to thee, we may above all
things seek to be reconciled to thee and received into favor, so that thou
mayest rule us by thy Holy Spirit, and confirm us in true obedience and
godliness, until we shall at length enjoy that eternal felicity which has been
prepared for us in heaven by Christ our Lord. — Amen.
Lecture
Sixty-First
Jeremiah
15:16
16. Thy words were found, and
I did eat them; and thy word was unto me the joy and rejoicing of mine heart:
for I am called by thy name, O Lord God of hosts. 16. Inventi sunt
sermones tui, et comedi eos, et fuit sermo tuus mihi in gaudium et
laetitiam cordis mei; quia invocatum est nomen tuum super me, Jehova Deus
exereituum.
The Prophet had said in
the last verse that he was loaded with reproach on God's account; for in his
intercourse with his own people he did not incur their hatred for any private
affair, but for his faithfulness in the discharge of his duty: hence arose their
reproaches and slanders. He now confirms the same thing in other words,
and at the same time explains what might have appeared obscure on account of the
brief statement which he had made. This verse, then, is explanatory; for the
Prophet shews what he meant by saying that he was burdened with reproaches and
calumnies on account of God's
name.
Found,
he says, by me have been thy
words, and I did eat them, and they
turned to me for joy of
heart. Hence then it was that he was
hated by the whole people, because he labored to obey from the heart and in
sincerity the command of God, and to perform the office committed to him. But by
saying that words had been
found, he refers to his calling, as
though he had said that he had not sought them as ambitious men are wont to do.
We indeed see, with regard to many, that they busy themselves about many things,
while they might be at ease and be troublesome to none; but a foolish ambition
impels them to seek offices for themselves, and thus they excite against
themselves the hatred of many. The Prophet therefore testifies here, that he did
not ambitiously seek his office, but that it had been conferred on him from
above. We may also take the word in another sense — that the Prophet felt
assured that God had sent him; for the word, to find, is often thus taken in
Scripture; that is, when anything is perceived and known it is said to be found.
But the former view is what I approve, for it is more simple. Then the Prophet
says that he was called and made a Prophet, when he expected no such thing; for
when he in no way intruded himself, God met him, and in a manner anticipated
him: and this we have seen in the first chapter; for he said, for the sake of
excusing himself,
"Ah! Lord, I cannot
speak."
(<240108>Jeremiah
1:8)
We hence see that the Prophet sought to decline the
office rather than to desire it as a vocation of honor. So he now rightly
declares that God's words had been found by him, that is, that
they had been gratuitously bestowed on him, according to what the Lord says by
Isaiah,
"I have been found by
them who sought me not, and I have manifested myself to them who asked not for
me."
(<236501>Isaiah
65:1;
<451020>Romans
10:20)
This indeed is to be applied to all; but as to the
meaning of the term, to find, we see how suitable it is. the Prophet then did
not hunt for this honor, nor did he desire any such thing, but the favor of God
anticipated him.
He afterwards adds,
I did eat
them. He here testifies that he from the
heart, and with a sincere feeling, submitted to God's command. We indeed know
that many prattle about heavenly mysteries, and have the words of God on their
tongues; but the Prophet says that he had
eaten the words
of God; that is, that he brought forth nothing
from the tip of his tongue, as the proverb is, but spoke from the bottom of his
heart, while engaged in the work of his calling. Well known and sufficiently
common in Scripture is the metaphor of eating. When we are said to eat Christ,
(<402626>Matthew
26:26) the reference no doubt is to the union we have with him, because we are
one body and one spirit. So also we are said to eat the word of God, not when we
only taste and immediately spew it out again, as fastidious men do, but when we
receive inwardly and digest what the Lord sets before us. For celestial truth is
compared to food, and we know by the experience of faith how fit the comparison
is. Since then celestial truth is good to feed spiritually our souls, we are
justly said to eat it when we do not reject it, but greedily receive it, and so
really chew and digest it that it becomes our nourishment. This then is what is
meant by the Prophet; for he did not act a fable on the stage when teaching the
people, but performed in real earnest the office committed to him, not like an
actor, is the case is with many who boast themselves to be ministers of the
word, but he was a faithful and true minister of God. He then says, that the
word of God had been to
him the joy and gladness of his heart;
that is, that he delighted in that word, like David, who compares it to
honey.
(<191911>Psalm
19:11; Psalm 119:103) The same manner of speaking is used by
Ezekiel,(<260208>Ezekiel
2:8 and
<260301>Ezekiel
3:1-3;) for the Prophet is there bidden to eat the volume presented to him; and
then he says that it was to him like honey in sweetness, for he embraced the
truth with ardent desire, and made privately such a proficiency in the school of
God, that his labors became afterwards publicly useful. We hence see how similar
was the case with Jeremiah and Ezekiel; for they not only recited, as is
commonly done by those who seek to please the ear, what they had been taught,
but they became the disciples of the holy Spirit before they became teachers to
the people.
fC117
It may however be asked, how could
the word of God be so sweet and pleasant to the Prophet, when yet it was so full
of bitterness; for we have seen elsewhere that many tears were shed by the holy
man, and he had expressed a wish that his eyes would flow, as though they were
fountains of water. How then could these things agree — the grief and
sorrow which the holy man felt for God's judgments, and the joy and gladness
which he now mentions? We have said elsewhere that these two feelings, though
apparently repugnant, were connected together in the Prophets; they as men
deplored and mourned for the ruin of the people, and yet, through the power of
the Spirit, they performed their office, and approved of the just vengeance of
God. Thus then the word of God became joy to the Prophet, not that he was not
touched by a deep feeling for the destruction of the people, but that he rose
above all human feelings, so as fully to approve of God's judgments. Hosea says
the same thing —
"Right are the ways of
the Lord; the just will walk in them, but the ungodly will stumble and fall."
(<281409>Hosea
14:9)
The Prophet indeed speaks thus, not of the word
itself, but of its execution; but yet the design is the same; for the Prophet
Hosea checks the wantonness of the people, because they complained that God was
too rigid and severe. Right, he says, are the ways of the Lord; the just will
walk in them, that is, they will consent to God, and acknowledge that he acts
rightly, even when he punishes for sins; but the ungodly will stumble, according
to what the Lord says in another place —
"Are my ways perverse and
not rather
yours?"
(<261825>Ezekiel
18:25)
For they said that the Lord's ways were crooked,
because they, being soft and delicate, could not endure those severe rebukes,
which their own wickedness forced from the holy Prophets. God answers them, and
says, that his ways were not crooked, nor thorny, nor tortuous, but that the
fault was in the people themselves.
We now then
understand the real meaning of this passage. The Prophet knew that nothing was
better than to receive whatever proceeded from God; and he testifies that he
found sweetness in God's word.
He afterwards
adds, Because on me is called thy
name, O Jehovah, God of hosts. This mode
of speaking occurs often in Scripture, but in a different sense. The name of God
is indeed called indiscriminately on all, who are deemed his people. As it was
formerly given to the whole seed of Abraham, so it is at this day conferred on
all who are consecrated to his name by holy baptism, and who boast themselves to
be Christians and the sons of the Church; and this belongs even to the Papists.
We are called by his name, because he has favored us with his peculiar grace,
for the purity of true and lawful worship exists among us; errors have been
removed and his simple truth remains; yet many hypocrites are mixed with the
elect of God, so that in a true and well ordered church, the reprobate are
called by the name of God; but the elect alone are truly called by his name, as
Paul says,
"Let every one who
calls on the name
of the Lord
depart from iniquity,"
(<550219>2
Timothy 2:19)
There is in this case a mutual connection; for to
call on the name of the Lord, and to have his name called on any one, amounts to
the same thing. We hence see that the name of God is only truly and really
called on those, who not only boast that they are the faithful, but who have
been also regenerated by the Holy Spirit.
But
the Prophet here refers to his office when he says, that the name of God was
called on him; for he had been chosen to his office of teaching; he was not only
dignified with the title, but was really approved by God. We now then perceive
in what sense he says that God's name was called on him, even because God had
laid his hand on him and resolved to employ him in the work of teaching the
people. But there are many mercenaries in the Church, and though they do not
openly corrupt or adulterate the truth of God, they yet, as Paul says, preach it
for gain,
(<470217>2
Corinthians 2:17) It must be observed, that God's name was called on Jeremiah,
because he was known to God as being true and faithful; and he had not only
proved himself to be so to men, but he had been chosen by God to be his faithful
messenger.
fC118
There is emphasis in the words,
O Jehovah, the God of
hosts; for the Prophet no doubt refers
here to the glory of God, that he might with an elevated mind look down, as it
were, on so many adversaries, who proudly despised him, as it was difficult to
carry on war with the whole people. This then was the reason why he spoke of
God's glory in terms so magnificent, by saying,
O Jehovah, the God of
hosts. It follows:
—
Jeremiah
15:17
17. I sat not in the assembly
of the mockers, nor rejoiced; I sat alone, because of thy hand: for thou hast
filled me with indignation. 17. Non sedi in consilio (vel coetu)
derisorum, neque exultavi; propter manum tuam seorsum sedi; quia indignatione
replevisti me.
Here the Prophet more
fully declares, that he was hated by the whole people because he pleased God. He
indeed inveighs against the impiety of those who then bore rule; he does not
here so much reprove the common people as the chief men, who exercised authority
and administered justice; for when he speaks of the assembly of the ungodly, he
no doubt refers to wicked rulers, as the word
dws,
sud, which means a secret, means also a council. And David (or whosoever
was the author of the sixty-ninth Psalm) says, not that he was a sport to the
vulgar, but that he was derided by those who sat in the gate,
(<196912>Psalm
69:12) which means, that he was reproachfully treated by wicked judges, who
possessed the chief authority. So also in this place, Jeremiah says, that he did
not sit in the council of
mockers. It is not the same word as in
the first Psalm; and
dws,
sud, is sometimes taken in a good sense, but here in a bad sense; for
Jeremiah speaks of the profane despisers of God, who ridiculed everything that
was announced in the name of God.
fC119
Now it was necessary for the holy
man thus to exasperate these impious men, for they were in favor, credit, and
authority with the people; and we know that they who were in power do in a
manner dazzle the eyes of the vulgar with their splendor. As they then thus
deceived the simple, the Prophet removed the mask, and exclaimed, that he did
not sit in their council nor exulted with them. In denying that he was connected
with them, he intimates what their conduct and manners were. He therefore shews,
that whatever their dignity might be, they were still the impious despisers of
God, and were only mockers. The same is the case with us at this day, we are
under the necessity directly to expose those masked rulers, who are inflated
with their own power and fascinate the people; for buffoons in tippling-houses
and taverns do not so wantonly mock God as those courtiers, who, while
consulting respecting the state of the whole earth, and deciding on the affairs
of all kingdoms, seem as though they themselves possessed all the power of God;
and we also know that they are profane mockers. Hardly any piety or reverence
for God is to be found in the courts of princes; nay, especially at their
councils, the devil reigns, as it were, without control. We are therefore
constrained often to speak very strongly against such unprincipled men, who
falsely assume the name of God, and by this pretense deceive the common people.
By this necessity was Jeremiah constrained to declare, that he had not been in
the assembly of such men.
He then adds,
On account of thine hand
(from the presence of thine hand)
I sat apart, because with
indignation hast thou filled me. Here
Jeremiah confesses that he had departed from the people; but he did so, because
he could not have otherwise obeyed God. Some consider hand to mean prophecy, and
others, a stroke; and so it is often taken metaphorically; but I am disposed to
take it for command, "On account of thy hand;" that is, because I
attended to what thou hast commanded, nor had I any other object but to obey
thee. Hence, On account of thine
hand, because I regarded thee and wished
wholly to submit to thy will, I
sat
apart.
This
passage is especially deserving of notice; for the Prophet was at Jerusalem
among the priests, and was one of them, as we found at the beginning of this
book. Though then he was a priest, he was constrained to separate himself and to
renounce all connection with his colleagues and brethren. As then this was the
case with the holy Prophet, why do the Papists try to frighten us by objecting
to us our separation, as though:it were a most heinous crime? they call us
apostates, because we have departed from their assemblies; truly if Jeremiah was
an apostate, we need not be ashamed to follow his example, since he was approved
by God, though he separated from the whole people, and also from the ungodly
priests. Let us at this day openly and boldly confess that we have separated.
There is then a separation between us, and one indeed irreconcilable; and
accursed were we, if we sought an union with the Papists. We are therefore
constrained plainly and openly to repudiate them, and to move heaven and earth
rather than to agree with them. We see that there is a rule here prescribed to
us by the Holy Spirit through the mouth of Jeremiah. To refute then the
ealumnies of those who object to us our separation, this very passage is
sufficient.
"I sat apart," and true it,
was so; but no one can say this at this day; for the Lord has gathered to
himself many teachers and many disciples. They then who now profess the gospel
do not sit apart as Jeremiah. But though all had forsakert him, he yet hesitated
not to separate himself from all. But were it necessary for every one of us to
become separated and to live apart, were God to scatter each of us through all
the regions of the world, so that no one were to strengthen and encourage
another, yet we should still stand firm, under the conviction that we sat apart
on account of God's hand. Let the Papists then complain as they please, that we
are proud, and that we disturb the peace of the whole world, provided we have
this answer to give, — That we sit apart on account of God's hand, because
we seek to obey God and to follow his call: we can therefore boldly and safely
despise and scorn all the reproaches with which they falsely load
us.
He afterwards adds,
For thou hast filled me with
idignation.
fC120 He confirms what he said in the
last verse, — that he had eaten the word of God, that he had not been
slightly moved, but had been inflamed with zeal for God: for we cannot really
execute the commission given to us unless we be fined with indignation, that is,
unless zeal for God burns inwardly, for the prophetic office requires
such a fervor. He then adds
—
Jeremiah
15:18
18. Why is my pain perpetual,
and my wound incurable, which refuseth to be healed? wilt thou be
altogether unto me as a liar, and as waters that fail? 18.
Ut quid erit dolor meus fortis, (vel, durus) et plaga mea aegra (aut,
valida, aut, insanabilis, doloris plena; dicemus postea de voce,)
renuit curari? (hoc est, non admittit remedium:) eris mihi sicut
mendacium aquarum non fidelium. (alli vetrunt, eris mihi mendax, aquae
infideles, hoc est, tanquam aquae
infideles.)
Before we proceed, we
shall shortly refer to the meaning of the passage. Jeremiah has before shewn
that he possessed an heroic courage in despising all the splendor of the world,
and in regarding as nothing those proud men who boasted that they were the
rulers of the Church: but he now confesses his infirmity; and there is no doubt
but that he was often agitated by different thoughts and feelings; and this
necessarily happens to us, because the flesh always fights against the spirit.
For though the Prophet announced nothing human when he declared the truth of
God, yet he was not wholly exempt from sorrow and fear and other feelings of the
flesh. For we must always distinguish, when we speak of the prophets and the
apostles, between the truth, which was pure, free from every imperfection, and
their own persons, as they commonly say, or themselves. Nor were, they so
perfectly renewed but that some remnant of the flesh still continued in them. So
then Jeremiah was in himself disturbed with anxiety and fear, and affected with
weariness, and wished to shake off the burden which he felt so heavy on his
shoulders. He was then subject to these feelings, that is, as to himself; yet
his doctrine was free from every defect, for the Holy Spirit guided his mind,
his thoughts, and his tongue, so that there was in it nothing human. The Prophet
then has hitherto testified that he was called from above, and that he had
cordially undertaken the office deputed to him by God, and had faithfully obeyed
him: but now he comes to himself, and confesses that he was agitated by many
thoughts, which betokened the infirmity of the flesh, and were not free from
blame. This then is the meaning.
He says,
Why is my grief
strong, or hard? He intimates that his
grief could not be eased by any soothing remedy. He alludes to ulcers, which by
their hardness repel all emollients. And for the same purpose he adds,
And my wound
weak, as some render it, for it is from
çna
anesh, to be feeble; and hence is
çwna
anush, which means man; and it expresses his weakness, as
µda
adam, shews his origin, and
çya
aish, intimates his strength and courage. Others render the words, "and
my wound full of pain;" and others, "strong," as he had before called his
grief strong. He afterwards thus explains what he meant by the terms he used,
It refuses to be
healed. There is no doubt, as I have
already intimated, but that the Prophet here honestly expresses the
perturbations of his own mind, and shews that he in a manner vacinated; the
wickedness of the people was so great, that he could not so perseveringly
execute his office as he ought to have
done.
fC121
He adds,
Thou wilt be to me as the
deception of inconstant waters. I wonder
why some render the words, "Thou wilt be to me deceptive as inconstant
waters." The word may indeed be an adjective, but it is doubtless to be rendered
as a substantive, "Thou wilt be to me as the deception," and then, "of
unfaithful waters." that is, of such as flow not continually: for faithful
or constant waters are those which never fail; as the Latins call a fountain
inexhaustible whose spring never dries; so the Hebrews call a fountain faithful
or constant which never fails either in summer or in drought. On the contrary,
they call waters unfaithful which become dry, as when a well, which has no
perennial veins, is made dry by great heat; and such also is often the case with
large streams.
fC122
We now see the import of this
comparison: but the words are apparently very singular; for the Prophet
expostulates with God as though he had been deceived by him, "Thou wilt
be to me," he says, "as a vain hope, and as deceptive waters,
which fail during great heat, when they are mostly wanted." If we take the words
as they appear to mean, they seem to border on blasphemy; for God had not
without reason testified before, that he is the Fountain of living water; and he
had condemned the Jews for having dug for themselves broken cisterns, and for
having forsaken him, the Fountain of living water. Such, no doubt, had He been
found by all who trusted in him. What then does Jeremiah mean here by saying,
that God was to him as a vain hope, and as waters which continue not to flow?
The Prophet, no doubt, referred to others rather than to himself; for his faith
had never been shaken nor removed from his heart. He then knew that he could
never be deceived; for relying on God's word he greatly magnified his calling,
not only before the world, but also with regard to himself: and his glorytug,
which we have already seen, did not proceed except from the inward feeling of
his heart. The Prophet then was ever fully confident, because he relied on God,
that he could not be made ashamed; but here, as I have said, he had regard to
others. And we have already seen similar passages, and the like expressions will
hereafter follow.
There is no doubt but that it
was often exultingly alleged that the Prophet was a deceiver: "Let him go
on and set before us the words of his God; it has already appeared that his
boasting is vain in saying that he has hitherto spoken as a prophet." Since then
the ungodly thus harassed the Prophet, he might have justly complained that God
was not to him like perennial springs, because they all thought that he was
deceived. And we must always bear in mind what I said yesterday, — that
the Prophet does not speak here for his own sake, but raffler that he might
reprove the impiety of the people. It therefore follows
—
Jeremiah
15:19
19. Therefore thus saith the
Lord, If thou return, then will I bring thee again, and thou shalt stand
before me; and if thou take forth the precious from the vile, thou shalt be as
my mouth: let them return unto thee; but return not thou unto them. 19.
Propterea sic dixit Jehova,, Si conversus fueris, ego quoque convertam te; coram
facie mea stabis [hoc est, ut stes coram me) et si separaveris (eduxeris
ad verbum, hoc est, si discreveris)pretiosum a vili, tanquam os meum
eris: convertantur ipsi ad te, et tu non convertaris ad
eos.
From this answer of God we may
gather more clearly the design of the Prophet, for his purpose was, in order
more fully to prove the people guilty, to set before their eyes as it were his
own perverseness. Had he spoken only according to the heroic elevation of his
own mind, so as not to appear touched by any human feeling, they might have
derided him as hardhearted or a fanatic, for so we find that the proud of this
world speak and think of the faithful servants of Christ. They call them
melancholy, they consider them as unfeeling, and as they neither dread death,
nor are drawn away by the allurements of this life, they think that all this
proceeds from brutal savageness. Had then the Prophet only performed the duties
of his office, the ungodly might have derided his insensibility, but he wished
to set forth his own infirmity, his sorrows, his fears, and his anxieties, that
he might thus lead the Jews to view things aright. This answer of God
ought then to be connected with the complaint of the Prophet, and we may hence
learn the meaning of the whole.
God gives this
answer, If thou wilt be turned, I
will turn thee, that thou mayest stand before
me. It is the same as though he had
said, that he was reproved by the Lord because he fluctuated amidst the
commotions of the people. A similar passage is found in the eighth chapter of
Isaiah. The Lord there exhorts his Prophet to separate himself from the people,
and not to connect himself with those who might have often easily disturbed him,
because they continued not in his word; then he says,
"Seal my law for my
disciples, sign the
testimony,"
(<230812>Isaiah
8:12, 16)
as though he had said, "Have now nothing to do with
so perverse a people." So also now the Lord speaks,
If thou wilt be
turned, that is, if thou wilt not be
guided by the false judgments of the people, nor heed what they say of thee, but
boldly despise them and persevere in thy separation from them,
I will turn
thee, that is, I will by my spirit so
strengthen thee, that they may perceive at length that thou art my faithful
servant. Then he adds, that thou
mayest stand before me. We hence see more
plainly what is the meaning of the word "turn" in the second clause, even
that the Prophet would render his office approved of God, however clamorous the
Jews might be; though they even rose up tumulmously against him, yet he says,
thou shalt stand before me. There is implied here a contrast in the word
"stand," for though the Prophet should be most violently assailed by the
false words of men, yet God would support and sustain him. The rest we defer
until to-morrow.
PRAYER
Grant, Almighty God, that since thou
hast at this day plainly made known to us thy will through the gospel of thy
Son, so that we may by an unshaken faith embrace what is therein set forth to
us, — O grant, that we may learn to be satisfied with thee alone, and to
aequiesce in thy truth, and to renounce the whole world, so that we may never be
moved by any threats and terrors, nor vacinate when the ungodly seem so proudly
disposed to withdraw confidence in thee; but may we render to thee all due
honor, so as not only to obey thee but also to perform the offices committed to
us, and never to hesitate so to provoke the whole world against us, that
howsoever hard our warfare may be we may firmly persevere in the course of thy
holy calling, and may thus at length enjoy that triumph, which Christ thy
only-begotten Son hath procured for us. — Amen.
Lecture
Sixty-Second
We began yesterday to explain the passage in which
God exhorts the Prophet to be courageous. He indeed uses the word to "turn," but
it is the same as though he had said, that it was not wise in him to vacinate,
for he ought not to have turned aside by any means from the performance of his
office, though the Jews obstinately resisted him. The sum of the whole then is,
"If thou turnest thyself I will also restore thee, that thou mayest stand before
me."
It then follows,
If thou wilt distinguish the
precious from the worthless, thou shalt be as my
mouth. God now expresses what sort of
turning he required from his servant, even freely to condemn what was vicious,
and boldly to defend what was right, though the whole would oppose him. God then
indirectly refers to that fear of Jeremiah by which he was so shaken that he
knew not what to do. hence God reproves his Prophet, and shows that he could not
otherwise stand than by distinguishing between the precious and the worthless.
Thus all flattery was to be excluded. God then forbids his Prophet to deal
gently with the people, or to be influenced by favor so as to spare their vices,
and not to defend what was right with that courage which became
him.
In these words is briefly comprehended the
duty of a true Prophet, even to turn his eyes from men, to heed neither favor
nor hatred, but to fix his attention only on the truth, not only to approve of
what is right, but also to defend it at the peril of his life, and further, not
to spare vices, but freely to reprove them.
What
is added, Thou shalt be as my
mouth, some interpret as though it was
said, "Happen to thee shall everything that I have promised," or, "my
promise shall not disappoint thee," but this seems to be far-fetched. I
therefore take this plain meaning, "I will own thee as a true and
faithful servant, if only thou distinguishest what is just from what is unjust,
if thou continuest to fight for the truth, and freely reprovest and condemnest
vices." The import of the passage is, that those only are deemed by God to be
the faithful pastors of the Church, who are not influenced by respect of
persons, who do not turn to this or to that side, but rightly judge and
according to the law of God; for by the law is the difference to be made between
the precious and the worthless, as we are no fit judges but as far as we agree
with what God has said. The law then is alone that by which we can distinguish
the precious from the worthless.
They who keep
to this rule, do justly condemn some and approve of others, because they are
only God's heralds, and bring nothing of their own. It hence follows, on the
other hand, that those are not God's instruments or ministers, nor are worthy of
any honor, who so pervert vices and virtues as to say that light is darkness and
that darkness is light. We may, in short, conclude from this passage, that a
vocation or a title is not sufficient, except, they who are called faithfully
discharge their duty to God. It hence follows, that all those who either
ambitiously seek the favor of men, or are indulgent to their vices, and by
flatteries nourish their corruptions, are impostors: for how much soever they
may boast that they are God's servants, yet he himself declares that they are
not to be so accounted.
He then adds,
Let them be turned to thee, but
be not thou turned to them, or,
thou shalt not be turned to them; but the verbs, being in the future tense,
are to be taken as imperatives. He now confirms the previous doctrine, —
that he ought not to be submissive to them or to flatter them, but to subdue
their perverse minds until they received the yoke of God. The meaning of the
words is this, — that the Prophets were sent for this end — not to
gratify men, or to soothe them by obsequiousness, but to continue firm and
constant in executing their office and to turn refractory men to him, and not to
concede anything to them. And doubtless, except this course be pursued, the
majesty of God must give place to the humours and fancies of men: for we know
how great is the pride of almost the whole world, and also their love of
pleasure, so that no one can willingly bear to be reproved. As then the greater
part of mankind are so proud and self-indulgent, were the word of God to bend to
the humor of this or of that man, what would become of it? there would certainly
remain in celestial truth no dignity and no
majesty.
We now see why this clause was added:
for the precious could not be rightly and justly distinguished from the
worthless, except the Prophets continued firm in the course of their calling,
and carried on war with the perverseness of men. It is therefore necessary that
all faithful teachers in the Church should so conduct themselves, as not to
concede to the vices of men nor to cherish their fancies, but to constrain them
to undertake the yoke of God. Paul, however, seems to have followed a different
course, for he says to the Galatians,
"Be ye as I am,
for I am as you are."
(<480412>Galatians
4:12)
As then he had endeavored to conform to what they
did, and to bear their infirmities, he exhorts them to do the same in return.
But it is certain that Paul acted not differently from Jeremiah or other
servants of God: and the answer is evident; for Paul in the same Epistle
testifies, that if he pleased men, he could not be the servant of Christ,
(<480110>Galatians
1:10) He then did not hunt for the farours of men, nor turned aside in the least
from the course of his duty to render himself obsequious to men; but he could
forgive their infirmities, or bear them, so that he might thereby turn them to
himself, or rather restore them to the service of God. For when God thus speaks,
Be not thou turned to
them, he means not Jeremiah personally,
but refers to his doctrine. The meaning is, that the truth of God ought not to
bend to the will of men; for God changes not, and so his word admits of no
change. Whatever then men may expect, this rule must remain fixed and
inviolable, that they must submit to God, and that he must be the sovereign, and
reduce to submission whatever height or excellency or pride there may be in the
world.
fC123 It then follows
—
Jeremiah
15:20
20. And I will make thee unto
this people a fenced brazen wall; and they shall fight against thee, but they
shall not prevail against thee: for I am with thee to save thee, and to
deliver thee, saith the Lord. 20. Et posui te huic populo in murum aeneum
(aeris, ad verbum) munitum: ergo pugnabunt contra te, sed non
praevalebunt tibi; quia tecum ego sum ad servandum te et ad liberandum te, dicit
Jehova.
As Jeremiah might have
objected and said, that the burden was too heavy for him, if he only attempted
to break down the contumacy of the people, for he was alone, and we have seen
how great was the ferocity and also the cruelty of his adversaries, — as
he might have shunned his commission, it being too much for his strength, hence
God comes to his aid and bids him to take courage, for he was fortified by a
help from heaven, I have set
thee, he says,
for a brazen fortified wall to
this people. The word for "fortified"
is from
rxb,
betsar; were it
hrxb
betsare, derived from
rwx
tsur, to besiege, it would much better suit this place. I know not
whether the passage has been corrupted: however, I will not depart from the
common reading. As then interpreters agree in this, I will change nothing; and
indeed the difference is not very
material.
fC124
We see then what God meant by these
words: As the Prophet was almost alone, and God had bidden him to contend with
many and powerful enemies, he promises to stand on his side; as though he had
said, — "Though thou art defenceless and unarmed, and they are furnished
with wealth and great power, thou shalt yet be like a well-fortified city; thou
shalt indeed be impregnable, notwithstanding all their assaults and whatever
they may attempt against thee."
But God proceeds
lay degrees; for he first declares that his Prophet would be like a brazen and a
fortified wall, that is, like an invincible city: for by stating a part for the
whole, a wall means a city that is impregnable. It then follows,
They indeed will fight against
thee. This warning was very necessary;
for Jeremiah was doubtless willing to serve God in exercising authority over
teachable and humble men, and in gently inducing them to render obedience to
God; but he is reminded here that he would have many hard contests with a
rebellious people, They will
fight, he says,
against
thee. We see how God does not
promise ease to Jeremiah, nor gives him a hope of a better lot in future;
but, on the centrary, he exhorts him to fight; and why? because the people would
not bear the yoke of God, but kindled into rage against him. But another promise
follows, They shall not prevail
against thee, or overcome
thee.
It was indeed necessary for Jeremiah
of his own self to disturb the Jews; for nothing would have been more
agreeable to them than his silence; and the object of all their attempts was to
drive him to despair. But it is not without reason that they are said to fight
with him; for it is contrary to nature for men to resist God and to set
themselves against him when he invites them to himself; for what can be more
natural than for the whole world to hasten to God? It is then something
monstrous for men to oppose God, nay, furiously to rise up against hhn, when he
kindly calls them to himself. Hence it is that God here makes the Jews the
authors of all this disturbance. For since they loaded the Prophet with the most
wicked calumnies, as we have seen, and said, that he was a turbulent man and
confounded all things by his morosity, God here shews, on the other hand, that
all the commotions and the rightings ought to be attributed to them, because
they ought to have obediently received the doctrine set before
them.
But though this was said only once to
Jeremiah, yet the condition of all God's servants is here set before us as in a
mirror; for they cannot perform what God commands them without having to
encounter many and grievous assaults; for the world is never so prepared to obey
God, but the greater part furiously resists, and, as far as it can, stifles the
word of God and checks his ministers.
He states
the reason, For I am with thee to
save thee and to deliver
thee.
fC125 By these words God exhorts his
Prophet to prayer; for we know how dangerous is self-security to all the
children of God, and especially to teachers. As then they have at all times need
of God's aid, they are to be exhorted to have recourse to solitude and prayer.
This is the import of the words which God uses,
I am with
thee; as though he had said, "Thou
indeed wilt not stand by thyself, or through thine own painstaking, nor wilt
thou be a conqueror by carrying on war thyself; but thou must learn to flee to
me." It afterwards follows
—
Jeremiah
15:21
21. And I will deliver thee
out of the hand of the wicked, and I will redeem thee out of the hand of the
terrible. 21. Et liberabo te e manuimpiorum (sceleratorum,) et eruam te e
manu (est aliud nomen, sed eodem sensu capitur)
fortium.
This verse contains
nothing new, but is a confirmation of the promise which we have seen. God had
promised to be with the Prophet; he now shews that there was sufficient strength
in his hand to deliver him. How much soever then the Jews might oppose him, God
declares here that he alone would be sufficient to break them down. We hence see
that there is more expressed in these words than in what he had said before,
I will be with thee to deliver
thee; he now shews the act itself as by
the finger. I will deliver
thee. He had promised his aid; he now
says, that his aid would be strong enough to deliver him from the hands of his
enemies.
He says first,
from the hand of the
wicked, that the Jews might know that
all their disguises would avail them nothing, for they were condemned by the
mouth of God. In the second place, he calls them strong, that the Prophet
might not be terrified by their power, as was usually the case. For it is very
difficult for us not to be disturbed, when we are assailed on every side, and
when threats and dangers are in our way. God then here reminds Jeremiah in time,
that he would have to fight with the strong and valiant, but that all
their strength in opposing him would be unavailing, for divine aid would be much
stronger. Now follows —
CHAPTER
16
Jeremiah
16:1-4
1. The word of the Lord came
also unto me, saying, 1. Et fuit sermo Jehovae ad me,
dicendo,
2. Thou shalt not take
thee a wife, neither shalt thou have sons or daughters in this place. 2.
Non accipies tibi uxorem, et non erunt tibi filii et filiae in hoc
loco;
3. For thus saith the Lord
concerning the sons and concerning the daughters that are born in this
place, and concerning their mothers that bare them, and concerning their fathers
that begat them in this land; 3. Quia sic dicit Jehova super filios et
super filias, qui nascentur in loco hoc, et super matres, quae pepererint illos,
et super patres, qui genuerint illos in terra
hac;
4. They shall die of
grievous deaths; they shall not be lamented, neither shall they be buried;
but they shall be as dung upon the face of the earth: and they shall be
consumed by the sword, and by famine; and their carcases shall be meat for the
fowls of heaven, and for the beasts of the earth. 4. Mortibus
aegritudinum (vel, agrotationum) morientur, non plangentur, et non
sepelientur; in stercus (id est, pro stercore) super faciem terrae erunt,
et in gladio et fame consumentur (id est, per gladium et famem,) et erit
cadaver eorum in cibum volucri coelorum et bestiae
terrae
This is a new discourse,
which yet is not unlike many others, except in this particular, that the Prophet
was not to marry a wife nor beget
children in the land. But as to the
general subject, he repeats now what he had often said before and confirmed in
many places. But the prohibition to marry was full of meaning; it was to shew
that the people were wholly given up to destruction. The law of man's creation,
we know, was this,
"Increase and
multiply."
(<010122>Genesis
1:22;
<010817>Genesis
8:17;
<010901>Genesis
9:1, 7)
As then mankind are perpetuated by marriage, here on
the contrary God shews that that land was unworthy of this common and even
general blessing enjoyed by the whole race of man. It is the same as if he had
said, "They indeed as yet live, but a quick destruction awaits them, for I will
deprive them of the universal favor which I have hitherto shewed to all
mankind."
Marriage is the preservation of the
human race: Take not to thee a
wife and beget no children. We hence see
that in the person of Jeremiah God intended to shew the Jews that they deserved
to be exterminated from the earth. This is the import of this
prophecy.
It may however be asked, whether the
Prophet was unmarried? But this has nothing to do with the subject, for he
received this command in a vision; and though he might not have been unmarried,
he might still have proclaimed this prophecy, that God had forbidden him to
marry and to beget children. At the same time, I think it were probable that the
Prophet. was not married, for as he walked naked, and as he carried on his neck
a yoke, so also his celibacy might have been intended to be, as it were, a
living representation, in order to produce an effect on the Jews. But, as I have
already said, we need not contend about this matter. Every one then is at
liberty to judge as he pleases, only I suggest what I deem most
probable.
But the reason why God forbad his
Prophet to marry, follows, because they were all consigned to destruction. We
hence learn that celibacy is not here commended, as some foolish men have
imagined from what is here said; but it is the same as though God had said,
"There is no reason for any one to set his mind on begetting an offspring, or to
think that this would be to his advantage: whosoever is wise will abstain from
raarriage, as he has death before his eyes, and is as it were near to his
grave." The destruction then of the whole people, and the desolation and
solitude of the whole land, are the things which God in these words sets
forth.
At the same time, they are not threatened
with a common kind of death, for he says that they
were to die by the deaths of
sicknesses. He then denounces on them
continual languor, which would cause them to pine away with the greatest pain:
sudden death would have been more tolerable; and hence David says, while
complaining of the prosperity of the ungodly, that there
"were no bands in
their death."
(<197304>Psalm
73:4)
And the same thing is found in the book of Job,
that
"in a moment of time they
descend to the grave,"
that is, that they flourish and prosper during life,
and then die without any pain.
(<182101>Job
21:1.3) Hence Julius Caesar, shortly before he was killed, called this kind a
happy death,
(eujqanasi>an,)
for he thought it a happy thing to expire suddenly. And this is what is
implanted in men by nature. Therefore Jeremiah, in order to amplify God's
vengeance, says that they would
die by the deaths of
sicknesses;
fC126 that is, that they would be worn
out by daily pains, and pine away until they
died.
He adds,
They shall not be lamented nor
buried. We have seen elsewhere, and we
shall hereafter see, (Jeremiah 22) that it is a proof of a curse when the dead
are not buried, and when no one laments their death: for it is the common duty
of humanity for relations and friends who survive, to mourn for the dead and to
bury them. But the Prophet seems to mean also something further. I do not indeed
exclude this, that God would deprive them of the honor of sepukure and of
mourning; but he seems also to intimate, that the destruction of men would be so
great that there would be none to perform these offices of humanity. For we
lament the dead when leisure is allowed us; but when many are slain in war they
are not individually lamented, and then their carcases he confused, and one
grave is not sufficient for such a number. The Prophet there means, that so
great would be the slaughter in Judea, that none would be buried, that none
would be lamented. The verb which he uses means properly to lament, which is
more than to weep: and we have said elsewhere, that in those countries there
were more ceremonies than with us; for all the orientals were much given to
various gesticulations; and hence they were not satisfied with tears, but they
added lamentation, as though they were in
despair.
But the Prophet speaks according to the
customs of the age, without approving of this excess of grief. As they were wont
not simply to bewail the dead, but also to shew their grief by lamentation, he
says, "Their offices shall now cease, for there will not be graves enough
for so many thousands: and then if any one wish to mourn, where would he begin?"
We also know that men's hearts become hardened, when many thus die through
pestilence or war. The import of the whole is, that God's wrath would not be
moderate, for he would in a manner empty the land by driving them all away, so
that there would be none remaining. God did indeed preserve the elect, though as
it were by a miracle; and he afterwards preserved them in exile as in a grave,
when they were removed from their own
country.
He then adds, That they
would be as dung on the face of
the land. He speaks reproachfully of
their carcasses, as though he had said, "They shall be the putridity of the
land." As then they had by their faith contaminated the land during life, God
declares that after death they would become foetid like dung. Hence we learn, as
I have before said, that it was an evidence of God's curse, when carcases were
left unburied; for as God has created us in his own image, so in death he would
have some evidence of the dignity and excellency with which he has favored us
beyond brute animals, still to remain. We however know that temporal punishments
happen even to the faithful, but they are turned to their good, for the Psalmist
complains that the bodies of the godly were cast forth and became food to
the birds of heaven.
(<197902>Psalm
79:2) Though this is true, yet these two things are by no means inconsistent,
that it is a sign of God's wrath when the dead are not buried, and that a
temporal punishment does no harm to God's elect; for all evils, as it is well
known, turn out to them for good.
It is added,
By the sword and by famine shall
they be consumed; that is, some shall
perish by the sword, and some by famine, according to what, we have before
seen,
"Those for the
sword, to the sword;
those for the
famine, to the famine."
(<241502>Jeremiah
15:2)
Then he mentions what we have already referred to,
Their carcases shall be for food
to the beasts of the earth and to the birds of
heaven.
fC127 He here intimates, that it would
be a manifest sign of his vengeance, when the Jews pined away in their miseries,
when the sword consumed some of them, and famine destroyed others, and not only
so, but when another curse after death followed them, for the Lord would inflict
judgment on their carcases by not allowing them to be buried. How this is to be
understood I have already stated; for God's judgments as to the reprobate are
evident; but when the godly and the righteous fall under similar punishment, God
turns to good what seems in itself to be the sign of a curse. Though famine is a
sign of a curse, and also the sword, yet we know that many of God's children
perish by famine and by the sword. But in temporal punishments this modification
is ever to be remembered, — that God shews himself to be a righteous Judge
as to the ungodly and wicked; — and that while he humbles his own people,
he is not yet angry with them, but consults their benefit, so that what is in
itself adverse to them is turned to their advantage.
PRAYER
Grant, Almighty God, that as thou
anticipatest us by thy word, so that we may not experience thy eternal severity,
— O grant, that we may become teachable, and be so displeased with our
vices, that we may not provoke more and more thy vengeance, but hasten to seek
reconciliation with thee, and that relying on the Mediator whom thou hast given
us, we may flee to thy mercy, until having been cleansed from all our filth, we
shall at length be received into thy celestial kingdom, and there appear before
thee in that parity from which we are as yet very distant, and shall enjoy that
glory which thine only-begotten Son has obtained for us by his own blood.
— Amen.
Lecture
Sixty-Third
Jeremiah
16:5
5. For thus saith the Lord,
Enter not into the house of mourning, neither go to lament nor bemoan them: for
I have taken away my peace from this people, saith the Lord, even
loving-kindness and mercies. 5. Quia sic dicit Jehova, Ne ingrediaris
domum luctus, et ne eas ad plangendum, et ne movearis propter illos; quia
abstuli pacem meam a populo hoc, dicit Jehova, clementiam et
miserationes.
As Jeremiah was
forbidden at the beginning of the chapter to take a wife, for a dreadful
devastation of the whole land was very nigh; so now God confirms what he had
previously said, that so great would be the slaughter, that none would be found
to perform the common office of lamenting the dead: at the same time he
intimates now something more grievous, — that they who perished would be
unworthy of any kind office. As he had said before, "Their carcases shall be
cast to the "beasts of the earth and to the birds of heaven;" so now in this
place he intimates, that their deaths would be so ignominious, that they would
be deprived of the honor of a grave, and would be buried, as it is said in
another place, like asses.
But when God forbids
his Prophet to mourn, we are not to understand that he refers to excess of
grief, as when God intends to moderate grief, when he takes away from us our
parents, or our relatives, or our friends; for the subject here is not the
private feeling of Jeremiah. God only declares that the land would be so
desolate that hardly one would survive to mourn for the
dead.
He says,
Enter not into the house of
mourning. Some render
hzrm,
merezach, a funeral feast; and it is probable, nay, it may be gathered
from the context, that such feasts were made when any one was
dead.
fC128 And the same custom we see has been
observed by other nations, but for a different purpose. When the Romans
celebrated a funeral feast, their object was to shake off grief, and in a manner
to convert the dead into gods. Hence Cicero condemns Vatinius, because he came
clothed in black to the feast of Q. Arius, (Orat. pro L. Mur.) and
elsewhere he says, that Tuberonis was laughed at and everywhere repulsed,
because he covered the beds with goat's skins, when Q. Maximus made a feast at
the death of his uncle Africanus. Then these feasts were among the Romans full
of rejoicing; but among the Jews, as it appears, when they lamented the dead,
who were their relatives, they invited children and widows, in order that there
might be some relief to their sorrow.
However
this may be, God intimates by this figurative language, that the Jews, when they
perished in great numbers, would be deprived of that common practice, because
they were unworthy of having any survivors to bewail
them.
Neither
go, he says,
to lament, nor be moved on their
account.
fC129 and why?
For I have taken away my peace
from this people, that is, all
prosperity; for under the term, peace, the Jews included whatever was desirable.
God then says, that he had taken away peace from them, and
his
peace, because he had pronounced that
wicked nation accursed. He then adds, that he had taken away his kindness
and his mercies.
fC130 For the Prophet might have
raised an objection and said, that this was not consistent with the nature of
God, who testifies that he is ready to shew mercy; but God meets this objection
and intimates, that there was now no place for kindness and mercy, for the
impiety of the people had become past all hope. It follows
—
Jeremiah
16:6-7
6. Both the great and the
small shall die in this land: they shall not be buried, neither shall men lament
for them, nor cut themselves, nor make themselves bald for them: 6. Et
morientur magni et parvi in terra hac; non sepelient eos, et non plangent super
eos, et non incidet se quisquam, et non fiet calvitium
illis;
7. Neither shall men tear
themselves for them in mourning, to comfort them for the dead; neither shall men
give them the cup of consolation to drink for their father or for their
mother. 7. Et non eomplodent (vel, extendent) illis (quidam
legentes
XXX
pro
XXX
vertunt, non frangent panem;
XXX
significat frangere, et interdum dividere, vel ostendere, vel dispergere: non
dubium est quin Propheta, sicut alio loco vidimus intelligat complosionem
manuum, vel contorsionem, ubi in vehementi luctu ita brachia huc et illuc
projiciuntur, deinde comploduntur manus: hunc gestum hoc quoque loco exprimit
cum dicit, Et non frangent, vel, non complodent manus) ad consolandum (hoc est,
ad unumquenque consolandum) super mortuo, et non propinabunt illis calicem
consolationum super patre suo et super matre
sua.
He pursues the same subject: he
says that all would die indiscriminately, the common people as well as the chief
men, that none would be exempt from destruction; for God would make a great
slaughter, both of the lower orders and also of the higher, who excelled in
wealth, in honor, and dignity;
Die shall the great and the
small. It often happens in changes that
the great are punished; and sometimes the case is that the common people perish,
while the nobles are spared: but God declares, that such would be the
destruction, that their enemies would make no difference between the common
people and the higher ranks, and that if they escaped the hands of their
enemies, the pestilence or the famine would prove their
ruin.
He adds,
They shall not bury them, nor
beat their breast for them; and then,
they shall not eat themselves,
nor make themselves bald for
them.
fC131 This is not mentioned by the
Prophet to commend what the people did; nor did he consider that in this respect
they observed the command of the law; for God had forbidden them to imitate the
corrupt customs of the heathens.
(<032101>Leviticus
21:1) We have already said, that the orientals were much given to external
ceremonies, so that there was no moderation in their lamentations: therefore God
intended to correct this excess. But the Prophet here has no respect to the
command, that the Jews were to moderate their grief, — what then? He meant
to shew, as I have already reminded you, that the slaughters would be so great,
that they — would cause hardness and insensibility, being so immense as to
stun the feelings of men. When any one dies, friends and neighbors meet, and
shew respect to his memory; but when pestilence prevails, or when all perish by
famine, the greater part become hardened and unmindful of themselves and
others, and the offices of humanity are no longer observed. God then shews, that
such would be the devastation of the land, that the Jews, as though callous and
hardened, would no longer lament for one another. In short, he shews, that
together with these dreadful slaughters, such insensibility and hardness would
prevail among the Jews, that no husband would think of his wife, and no father
of his children; but that all of them would be so astonied by their own evils as
to become like the wild beasts.
He says further,
They shall not cut themselves nor
pull off their hairs, as they had used
to do. These things are mentioned, as they were commonly done; it cannot be
hence concluded, that they were approved by God; for God's design was not to
pronounce a judgment on their lamentation, on the tearing off of the hair, or on
their incisions. It is indeed certain that these practices proceeded from the
impetuous feelings of men, and were tokens of impatience; but as I have said,
God does not speak here of what was lawful, but of what men were wont to
do.
As to that part, where he says, that he had
taken away his kindness and his mercies, he does not mean that he
had changed his nature, but his object was to cut off occasion from all who
might complain; for men, we know, wilenever God's hand presses hard on them, to
make them to deplore rightly their miseries, are stifficiently ready to say,
that God visits them with too much severity. He therefore shews that they were
unworthy of kindness and mercies. At the same time he reminded them that there
was no reason for hypocrites to entertain any hope, because Scripture so often
commends the kindness of God and his mercy; for since they accumulated sins on
sins, God could not do otherwise than come to an extremity with
them.
With regard to the seventh
verse,
fC132 we may learn from it what I have
already referred to, — that the Jews made funeral feasts, that children
and widows might receive some relief to their sorrow; for the Prophet calls it
the cup of
consolations, when friends kindly
attended; they had also some ridiculous gesticulations; for no doubt laughter
was often excited by mourners among the Jews. But we see that men vied with one
another in lamenting for the dead; for it was deemed a shame not to shew grief
at the death of their friends. When tears did not flow, when the nearest
relations did not howl for the dead, they thought them inhuman; hence it was,
that there was much dissimulation in their mourning; and it was foolishly
regarded an alleviation to extend the cup of consolation. But as I have said
before, the Prophet here did not point out what was right, but borrowed his
words from what was commonly practiced. It follows
—
Jeremiah
16:8
8. Thou shalt not also go into
the house of feasting, to sit with them to eat and to drink. 8. Et domum
convivii ne ingrediaris, ut sedeas cum ipsis ad edendum et ad
bibendum.
Here the Prophet refers to
other feasts, where hilarity prevailed. The meaning then is, — that the
people were given up to destruction, so that nothing was better than to depart
from them as far as possible. So Jeremiah is prohibited from going at all to
them, so that he might not be their associate either in joy or in sorrow; as
though he had said, — 'Have no more anything to do with this people; if
they lament their dead, leave them, for they are unworthy of any act of
kindness; and if they make joyful feasts, be far from them, for every
intercourse with them is accursed." We now then understand why the Prophet spoke
of grief, lamentation and mourning, and then mentioned joy. He afterwards adds,
—
Jeremiah
16:9
9. For thus saith the Lord of
hosts, the God of Israel; Behold, I will cause to cease out of this place in
your eyes, and in your days, the voice of mirth, and the voice of gladness, the
voice of the bridegroom, and the voice of the bride. 9. Quoniam sic dixit
Jehova exercituum, Deus Israel, Ecce ego auferens ab hoc loco, coram oculis
vestris, et in diebus vestris, vocem gaudii et vocem laetitiae, vocem sponsi et
vocem sponsae.
This verse contains a
reason for the preceding, — that every connection with that people would
be accursed. Yet he states one thing more expressly, — that the time was
come in which they were already deprived of all joy; for the ungodly, even when
God most awfully threatens them, strengthen themselves in their security, hence
God intended to give them some presage, that they might before the time know
that the saddest calamities were at hand, by which every joy and gladness were
to be taken away.
He then says, that the God of
hosts and the God of
Israel had spoken. He at the same time deprived
them of all hope, though he called himself the God of Israel. Hypocrites were
wont either to despise the power of God, or to abuse his goodness. Had not God
checked them, they would have deemed as nothing what the prophets threatened;
and how so? Because they depreciated, as far as they could, the power of God.
Hence God says, that he is the God of hosts. But when they could not in
their pride and haughtiness throw down, as it were the power of God, then they
betook themselves to another asylum; they promised to themselves that he would
deal indulgently with them; and thus they deceived themselves. Hence, on the
other hand, God calls himself here the
God of
Israel, in order that they might know,
that it was of no avail to them, that he had adopted the seed of Abraham; for
they were not the children of Abraham, but aliens, as they had departed from his
piety and faith. This served as a preface.
Now
when he says,
ynnh,
enni, Behold
me, he shews that the Jews had no reason
to put off the time, and to indulge avain confidence; for vengeance was already
come. Behold
me, he says, he thus comes forth and
testifies that he is already prepared to execute his judgment.
Behold
me,, he says,
taking away from this place,
before your eyes, and in your days,
etc.; their destruction would happen in a short time and before their eyes.
I am taking away, he says, the
voice of joy and the voice of
gladness,
fC133
the voice of the bridegroom
and the voice of the bride. Here by
stating a part for the whole, he intimates that they would become like the dead
rather than the living; for the continuance of the human race is preserved by
marriage, as in the offspring mankind are as it were born again, who would
otherwise perish daily. Since then there was no more time left for marriages, it
was a token of final destruction. This is what the Prophet intimates, when he
says, that God would cause the voice of the bridegroom and of the bride to
cease, so that there would be no more any congratulations. It follows,
—
Jeremiah
16:10-13
10. And it shall come to
pass, when thou shalt shew this people all these words, and they shall say unto
thee, Wherefore hath the Lord pronounced all this great evil against us? or what
is our iniquity? or what is our sin that we have committed against the
Lord our God. 10. Et erit quum annuntiaveris populo huic omnia verba
haec, tunc dicent (vel, si diceret) tibi, Cur loquutus est Jehova super
nos omne malum hoe magnum? et quae iniquitas nostra? et quod scelus nostrum, quo
scelerate egimus adversus Jehovam Deum
nostrum?
11. Then shalt thou say
unto them, Because your fathers have forsaken me, saith the Lord, and have
walked after other gods, and have served them, and have worshipped them, and
have forsaken me, and have not kept my law: 11. Tunc dices illis, Quia
dereliquerunt me patres vestri, dicit Jehova, et profecti sunt post deos
alienos, et servierunt illis, et adoraverunt illos (vel, sese inflexerunt
coram illis,) et me reliquerunt et legem meam non
servarunt;
12. And ye have done
worse than your fathers; (for, behold, ye walk every one after the imagination
of his evil heart, that they may not hearken unto me) 12. Et vos
deteriores fuistis (deterius egistis) ad faciendum, (vel, perpetrandum)
quam patres vestri, et ecce vos profecti estis quisque post pravitatem cordis
sui mall, et absque audire me (hoe est, ita ut non audieritis
me:)
13. Therefore will I cast
you out of this land into a land that ye know not, neither ye nor your
fathers; and there shall ye serve other gods day and night, where I will not
shew you favor. 13. Et expellam vos e terra hae ad terram quam non
novistis vos et patres vestri, et servietis inie diis alienis die ae nocte; quia
non dabo vobis gratiam.
He shews
here what we have seen elsewhere, — that the people flattered themselves
in their vices, so that they could not be turned by any admonitions, nor be led
by any means to repentance. It was a great blindness, nay, even madness,
not to examine themselves, when they were smitten by the hand of God; for
conscience ought to have been to them like a thousand witnesses, immediately
condemning them; but hardly any one was found who examined his own life; and
then, though God proved them guilty, hardly one in a hundred winingly and humbly
submitted to his judgment; but the greater part murmured and made a clamor,
whenever they felt the scourges of God. This evil, as Jeremiah shews, prevailed
among the people; and he shewed the same in the fifth
chapter.
Hence it is that God says,
When thou shalt declare these
words to this people, and they shall say, Wherefore has Jehovah spoken all this
great evil against us; what is our iniquity?
what is our sin, that he so rages
against us, as though we had acted wickedly against him? God no doubt intended
to obviate in time what that perverse people might have said, for he knew that
they possessed an untameable disposition. As then he knew that they would be so
refractory as to receive no reproof, he confirms his own Prophet, as though he
had said, "There is no reason for their perverseness to discourage thee; for
they will immediately oppose thee, and treat thee as one doing them a grievous
wrong; they will expostulate with thee and deny that they ought to be deemed
guilty of so great crimes; if then they will thus petulantly cast aside thy
threatenings, there is no reason for thee to be disheartened, for thou shalt
have an answer ready for them."
We now see how
hypocrites gained nothing, either by their evasions, or by wantonly rising
against God and his Prophets. At the same time all teachers are reminded here of
their duty, not to vacinate when they have to do with proud and intractable men.
As it appeared elsewhere, where God commanded his Prophet to put on a brazen
front, that he might boldly encounter all the insults of the people;
(<240118>Jeremiah
1:18) the same is the case here, they shall
say to
thee, that is, when thou threatenest
them, they will not winingly give way, but they will contend as though thou
didst accuse them unjustly, for they will say, "What is our sin? what is our
iniquity? what is the wickedness which we have committed against Jehovah our
God, that he should declare this great evil against us?" Thus we see that
hypocrites vent their rage not only against God's servants, but against God
himself, not indeed that they profess openly and plainly to do so. But what is
the effect when they cannot bear to be corrected by God's hand, but resist and
shew that they do not endure correction with a resigned mind? do they not
sufficiently prove that they rebel against
God?
But Jeremiah here graphically
describes the character of those who struggled with God, for they dared not
wholly to deny that they were wicked, but they extenuated as far as they could
their sin, like Cain, who ventured not to assert that he was innocent, for he
was conscious of having done wrong; and the voice of God, "Where is thy
brother?" strengthened the voice of conscience, but in the meantime he
ceased not to utter this complaint,
"Greater is my punishment
than I can
bear."
(<010409>Genesis
4:9, 13)
So also Jeremiah introduces the people as speaking,
"O, what is our iniquity? and what is the sin which we have committed against
Jehovah our God, that he should speak this great evil against us?" They say not
that they were wholly without fault, they only object that the atrocity
of their sins was not so great as to cause God to be so angry with them, and to
visit them with so grievous a punishment. They then exaggerated the
punishment, that they might obtain some covering for themselves; and yet they
did not say that they were innocent or free from every fault, but they speak of
their iniquities and sins as though they had said, "We indeed confess that there
is something which God may reprehend, but we do not acknowledge such a
mass of sins and iniquities as to cause him thus to thunder against
us."
But he then says,
Thou shalt answer them, Because
your fathers forsook me; they went after foreign gods, served and worshipped
them; and me they forsook and my law they kept not, and ye have done
worse.
fC134 God in the first place accused their
fathers, not that punishment ought to have fallen on their children, except they
followed the wickedness of their fathers, but the men of that age fully deserved
to be visited with the judgment their fathers merited. Besides well known is
that declaration, that God reckons the iniquities of the fathers to their
children;
(<022005>Exodus
20:5;
<023407>Exodus
34:7;
<050509>Deuteronomy
5:9) and he acts thus justly, for he might justly execute vengeance for sins on
the whole human race, according to what Christ says,
"On you shall come the
blood of all the godly, from righteous Abel to Zachariah the son of Barachiah."
(<402335>Matthew
23:35;
<421151>Luke
11:51)
Thus then the Scripture often declares, that children
shall be punished with their fathers, because God will at one time or another
require an account of all sins, and thus will make amends for his long
forbearance, for as he waits for men and kindly invites them through his
patience to repent, so when he sees no hope he inflicts all his scourges. It is
hence no wonder that children are more grievously punished after iniquity has
prevailed for many ages.
We hence see that these
two things are not inconsistent — that God connects the punishment
of children with that of their fathers, and that he does not punish the
innocent. We indeed see this fulfilled,
"The soul that
sinneth it shall die; the children shall not bear the iniquity of their fathers,
nor the father the iniquity of his child,"
(<261804>Ezekiel
18:4, 20)
for God never blends children with their fathers
except they be their associates in wickedness. But yet there is nothing to
prevent God to punish children for the sins of their fathers, especially when
they continually rush headlong into worse sins, when the children, as we shall
hereafter see, exceed their fathers in all kinds of
wickedness.
We further learn from this passage,
that they bring forward a vain pretense who allege against us the examples of
the Fathers, as we see to be done now by those under the Papacy; for the shield
they boldly set up against us is this, that they imitate the examples of the
fathers. But God declares here that they were worthy of double punishment who
repented not when they saw that their fathers had been ungodly and transgressors
of the law.
Let us now notice the sins which God
mentions: he says, that they had forsaken him. That people could not make
any excuse for going astray, like the unhappy heathens, to whom no Prophet had
been sent, and no law had been given. Hence the heathens had some excuse more
than the Jews. The truth indeed respecting all was, that they were all
apostates, for God had bound the human race to himself, and all they who
followed superstitions were justly charged with the sin of apostasy; there was
yet a greater atrocity of wickedness in the Jewish people, for God had
set before them his law, they had been brought up as it were in his school, they
knew what true religion was, they were able to distinguish the true God from
fictitious gods. We now then see the meaning of the expression,
They have forsaken
me: and it is twice repeated, because it
was necessary thus to prove the Jews guilty, that their mouths might be stopped;
for we have seen that they were to be thus roused from their insensibility,
inasmuch as they would have never yielded nor acknowledged their sins, were they
not constrained.
He says further, that
they went after foreign gods,
served them, and worshipped them. Now
this statement enhances again their sins, for the Jews preferred their
own inventions to the true God, who had by so many signs and testimonies
manifested his glory and made known his power among them. As then God had
abundantly testified his power, it was by no means an endurable ingratitude in
them to follow strange gods, of whom they had only heard. The heathens indeed
vainly boasted of their idols, and spread abroad many fables to allure unhappy
men to false and corrupt worship, but the Jews knew who the true God was. To
believe the fables of the heathens, rather than the law and their own
experience, was not this the basest impiety? This then was the reason why God
complained that foreign gods were worshipped by
them.
Then he adds,
They served and worshipped
them. The verb to serve is often used by
the Hebrews to express worship, as we have stated elsewhere; and thus is refuted
the folly of the Papists who deny that they are idolaters, because
they worship pictures and statues with dulla, that is, with service, if
we may so render it, and not with latria, as though Scripture in
condemning idolatry never used this verb. But God condemns here the Jews because
they served strange gods, because they gave credit to the false and vain
fictions of the heathens; and then he adds the outward action, that they
prostrated themselves before their idols.
At the
end of this verse he shews how he had been forsaken, even because they kept not
his law. He then confirms what I have already stated, that there was on
this account a worse apostasy among the Jews, for they had knowingly and
wilfully forsaken the fountain of living water, as we have seen in the second
chapter: hence simple ignorance is not what is here reprehended, as though they
had sinned through error or want of knowledge, but they had rejected the worship
of God as it were designedly. The rest I shall defer till
to-morrow.
PRAYER
Grant, Almighty God, that as we in
various ways daily provoke thy wrath against us, and thou ceasest not to exhort
us to repent, — O grant, that we may be pliant and obedient and not
despise thy kind invitations, while thou settest before us the hope of thy
mercy, nor make light of thy threatenings; but that we may so profit by thy word
as to endeavor to anticipate thy judgments; and may we also, being allured by
the sweetness of thy grace, consecrate ourselves wholly to thee, that thus thy
wrath may be turned away from us, and that we may become receivers of that grace
which thou offerest to all who truly and from the heart repent, and who desire
to have thee propitious to them in Christ Jesus our Lord. —
Amen.
Lecture
Sixty-Fourth
I was constrained yesterday to leave unfinished the
words of the Prophet. He said that the children were worse than their
fathers, and gave the reason,
Because they followed the
wickedness of their evil heart,
and hearkened not to
God. He seems to have said before the
same thing of the fathers: it might then be asked, Why does he say that the
children had done worse than their fathers, and pronounce their sins worse? Now
we have already seen that sins became worse before God, when the children
strengthened themselves in wickedness by following the examples of their
fathers. We must also notice, that not only the law had been set before them,
but that also Prophets had been often sent to them, who added their reproofs:
and this is what Jeremiah seems to have expressed at the end of the verse, by
saying that they hearkened
not, though daily spoken to by the
Prophets. It was then their obstinacy that God so severely punished: they had
imitated their wicked fathers, and then they not only had despised, but also
through their obstinate wickedness had rejected all the warnings which the
Prophets gave them.
Then follows a commination,
I will eject
you, he says, or remove you,
from this land to a land which ye
know not, nor your fathers, for they had
followed unknown gods, and went after inventions of their own and of others. God
now declares that he would be the vindicator of his own glory, by driving them
to a land unknown to them and to their fathers. He immediately adds,
There shall ye serve other gods
day and night. We must take notice of
this kind of punishment, for nothing could have happened worse to the Jews than
to be constrained to adopt false and corrupt forms of worship, as it was a
denial of God and of true religion. As this appears at the first view hard, some
mitigate it, as though the worship of strange gods would be that servitude into
which they were reduced when they became subject to idolators: but this is too
remote. I therefore do not doubt but that God abandoned them, because they had
violated true and pure worship, and had gone after the many abominations of the
heathens; and thus he shews that they were worthy to be thus dealt with, who had
in every way contaminated themselves, and as it were plunged themselves into the
depth of every thing abominable: and it is certainly probable that they were led
by constraint into ungodly ceremonies, when the Chaldeans had the power to treat
them, as they usually did, as slaves, without any measure of humanity. It is
then hence a probable conjecture that they were drawn to superstitions, and that
interminably; so that they were not only forced to worship false gods, but were
also constrained to do so by way of sport, as they daily triumphed over them as
their conquerors.
And he confirms this clause by
what follows, For I will
not, etc., for the relative
rça
asher, is here to be taken for a causative particle,
For I will not shew you
favor, or mercy; that is, I will not
turn the hearts of your enemies so as to be propitious or kind to
you.
fC135 By these words God shews that he would
not only punish them by subjecting them to their enemies, or by suffering them
to be driven into exile; but that there would be an additional punishment by
rendering their enemies cruel to them; for God can either tame the ferocity of
men, or, when he pleases, can rouse them to greater rage and cruelty, when it is
his purpose to use them as scourges.
We now then
understand the whole design of what the Prophet says, that the Jews who had
refused to worship God in their own land would be led away to Chaldea, where
they would be constrained, wining or unwining, to worship strange gods, and that
without end or limits. It now follows
—
Jeremiah
16:14-15
14. Therefore, behold, the
days come, saith the Lord, that it shall no more be said, The Lord liveth, that
brought up the children of Israel out of the land of Egypt; 14. Propterea
ecce dies veniunt, dicit Jehova, et non dicetur amplius (hoc est, quibus
non dicetur amplius) vivit Jehova, qui eduxit (ascendere fecit, ad verbum)
filios Israel e terra
Egypti;
15. But, The Lord liveth,
that brought up the children of Israel from the land of the north, and from all
the lands whither he had driven them: and I will bring them again into their
land that I gave unto their fathers. 15. Quin potius, vivit Jehova, qui
ascendere fecit filios Israel e terra Aquilonis, et ex omnibus regionibus, ad
quas expulerat eos; et reducam ad terram eorum quam dedi patribus
vestris.
Jeremiah seems here to
promise a return to the Jews; and so the passage is commonly expounded, as
though a consolation is interposed, in which the faithful alone are concerned.
But I consider the passage as mixed, that the Prophet, in part, speaks in severe
terms of the dreadful exile which he foretells, and that he in part blends some
consolation; but the latter subject seems to me to he indirectly referred to by
the Prophet. I therefore think this to be an amplification of what he had said.
This is to be kept in mind. He had said, "I will expel you from this
land, and will send you to a land unknown to you and to your fathers." Now
follows a circumstance which increased the grievousness of exile: they knew how
cruel was that servitude from which God had delivered their fathers. Their
condition was worse than hundred deaths, when they were driven to their servile
works; and also, when all justice was denied them, and when their offspring were
from the womb put to death. As then they knew how cruelly their fathers had been
treated by the Egyptians, the comparison he states more fully shewed what a
dreadful punishment awaited them, for their redemption would be much more
incredible.
We now perceive what the Prophet
meant, as though he had said, "Ye know from what your fathers came forth, even
from a brazen furnace, as it is said elsewhere, and as it were from the depth of
death, so that that redemption ought to be remembered to the end of the world;
but God will now cast you into an abyss deeper than that of Egypt from which
your fathers were delivered; and when from thence he will redeem you, it will be
a miracle far more wonderful to your posterity, so that it will almost
extinguish, or at least obscure the memory of the first redemption:
It will not then be said any
more, Live does Jehovah, who brought the children of Israel from
Egypt, for that Egyptian captivity was
far more endurable than what this latter shall be; for ye shall be plunged as it
were into the infernal regions; and when God shall rescue you from thence, it
will be a work far more wonderful." This I consider to be the real meaning of
the Prophet.
fC136
Yet his object was at the same time
indirectly to give them some hope of their future redemption; but this he did
not do avowedly. We ought then to regard what the Prophet had in view, even to
strike the Jews, as I have said, with terror, so that they might know that there
was an evil nigh at hand more grievous than what their fathers suffered in
Egypt, who yet had been most cruelly oppressed. Then their former liberation
would be rendered obscure and not celebrated as before, though it was
nevertheless an evidence of the wonderful power of
God.
But,
it will be rather said, Live
does Jehovah, for he has brought his people from the land of the
north; and for this reason, because
there will be less hope remaining for you, when the Chaldeans shall subdue and
scatter you like a body torn asunder, and when the name of Israel shall be
extinguished, when the worship of God shall be subverted and the Temple
destroyed. When therefore all things shall appear to be past remedy, this
captivity shall be much more dreadful than that by which your fathers had been
oppressed. Therefore, when God restores you, it will be a miracle much more
remarkable. And that the Prophet took occasion to give thom some hope of God's
favor, may be gathered from the end of the verse, when he says,
And I will make them to return to
their own land: but the copulative ought
to be rendered as a conditional particle, as though he had said,
When I shall restore them to
their own land which I gave to their
fathers. It now follows
—
Jeremiah
16:16
16. Behold, I will send for
many fishers, saith the Lord, and they shall fish them; and after will I send
for many hunters, and they shall hunt them from every mountain, and from every
hin, and out of the holes of the rocks. 16. Ecce ego mitto ad piscatores
multos, dicit Jehova, et piscabuntur; et sic (post haec) mittam ad multos
venatores, et venabuntur eos de super omni monte, (hoc est, ex omni
monte,) et omni colle, et foraminibus (vel, cavernis)
rapium.
Some explain this of the
apostles; but it is wholly foreign to the subject: they think that Jeremiah
pursues here what he had begun to speak of; for they doubt not but that he had
been speaking in the last verse of a future but a near deliverance, in order to
raise the children of God into a cheerful confidence. But I have already
rejected this meaning, for their exposition is not well founded. But if it be
conceded that the Prophet had prophesied of the liberation of the people, it
does not follow that God goes on with the same subject, for he immediately
returns to threatenings, as ye will see; and the allegory also is too remote
when he speaks of hunters and fishers; and as mention is made of 'hills and
mountains, it appears still more clearly that the Prophet is threatening the
Jews, and not promising them any alleviation in their miseries. I therefore
connect all these things together in a plain manner; for, having said that the
evil which the Jews would shortly have to endure would be more grievous than the
Egyptian bondage, he now adds a reason as a confirmation,
—
Behold,
he says, I will send to them
many fishers, that they may gather them
together on every side. He mentions fishers, as they would draw the children of
Israel from every quarter to their nets. He then compares the Chaldeans to
fishers, who would so proceed through the whole land as to leave none except
some of the most ignoble, whom also they afterwards took away; and to fishers he
adds hunters. Some understand by fishers armed enemies, who by the sword
slew the conquered; and they consider that the hunters were those who were
disposed to spare the life of the many, and to drive them into exile; but this
appears too refined. Simple is the view which I have stated, that the Chaldeans
were called fishers, because they would empty the whole land of its inhabitants,
and that they were called hunters, because the Jews, having been scattered here
and there, and become fugitives, would yet be found out in the recesses of hins
and rocks.
The two similitudes are exceedingly
suitable; for the Prophet shews that the Chaldeans would not have much trouble
in taking the Jews, inasmuch as fishers only spread their nets; they do not arm
themselves against fishes, nor is there any need; and then all the fish they
take they easily take possession of them, for there is no resistance. Thus,
then, he shews that the Chaldeans would gain an easy victory, for they would
take the Jews as fishes which are drawn into nets. This is one thing. Then, in
the second place, he says, that if they betook themselves into recesses of
mountains, that if they hid themselves in caverns or holes, their enemies would
be like hunters who follow the wild beasts in forests and in other unfrequented
places; no brambles, nor thorns, nor any obstructions prevent them from
advancing, being led on by a strong impulse; so in like manner no recesses of
mountains would be concealed from the Chaldeans, no caverns where the Jews might
hide themselves, for they would all be taken. We hence see that he confirms by
two similitudes, what he had said in a preceding verse. He afterwards adds
—
Jeremiah
16:17
17. For mine eyes are upon all
their ways: they are not hid from my face, neither is their iniquity hid from
mine eyes. 17. Quia oculi mei super omnes vias ipsorum; non absconditae
sunt a facie mea, et non sunt occultae iniquitates e regione oculorum meorum,
(coram oculis meis; ad verbum est, de coram oculis
meis.)
The Prophet now shews that
the grievous calamity of which he had spoken would be a just reward for the
wickedness of the people; for we know that the prophets were endued with the
Spirit of God not merely that they might foretell things to come — for
that would have been very jejune; but a doctrine was connected with their
predictions. Hence the prophets not only foretold what God would do, but at the
same time added the causes. There is then now added a doctrine as a seasoning to
the prophecy; for the Prophet says that the destructiorl of the Jews was at
hand, because they had long greatly provoked the wrath of God. As there is no
end to the evasions of hypocrites, according to what we observed yesterday, God
here reminds them of his judgment, as though he had said, "This one thing
is sufficient, he knows their iniquities, and he is a fit judge; so they
contend in vain, and try in vain, to excuse or to extenuate their
fault."
Hence he says that
the eyes
of God
were on all their
ways: and he mentions
all their
ways, because they had not offended only
once, or in one way, but they had added sins to sins.
Nor are they
hid, he says: the Prophet presses the
matter on their attention; for had he allowed their false pretences, they would
have made no end of excuses. He therefore says that their ways
were not hid, nor their
iniquities concealed from the eyes of God. Now
follows a confirmation
—
Jeremiah
16:18
18. And first I will
recompense their iniquity and their sin double; because they have defiled my
land, they have filled mine inheritance with the carcases of their detestable
and abominable things. 18. Et rependam ab initio duplum iniquitatum eorum
et scelerum eorum; quia polluerunt (super polluere ipsos) terram meam in
cadaveribus abominationum suarum, et suis inquinamentis replerunt haereditatem
meam.
Jeremiah introduces here
nothing new, but proceeds with the subject we observed in the last verse,
— that God would not deal with so much severity with the Jews,
because extreme rigor was pleasing to him, or because he had forgotten his
own nature or the covenant which he had made with Abraham, but because the Jews
had become extremely obstinate in their wickedness. As, then, he had said that
the eyes of God were on
all their ways, so now he adds that he
would recompense them as they
deserved.
But every word ought to be
considered: He says
hnwçar
rashune, which I render "From the beginning." Some render it more
obscurely, "at first," — I will first recompense them. The word means
formerly, and refers to time. The Prophet then, I have no doubt, means what I
have already referred to, — that God would punish the fathers and their
children, and would thus gather into one mass their old iniquities. We have
quoted from the law that God would recompense unto the bosom of children the
sins of their fathers; and we have also quoted that declaration of
Christ,
"Come upon you shall
righteous blood from Abel to Zachariah, the son of Barachiah."
(<402335>Matthew
23:35;
<421151>Luke
11:51)
The Prophet now repeats the same thing, — that
God, in allotting to the Jews their reward, would collect together as it were
all the iniquities which had been as it were long buried, so that he would
include the fathers and their children in one bundle, and gather together all
their sins, in order that he might consume them as it were in one heap. In this
way I explain the term "From the
beginning."
fC137
He then adds,
The double of their iniquities
and their sins. The Prophet does not
mean that there would be an excess of severity, as though God would not rightly
consider what men deserved; but "double" signifies a just and complete
measure, according to what is said in
<234002>Isaiah
40:2,
"The Lord hath
recompensed double for all her sins;"
that is, sufficiently and more, (satis superque)
as the Latins say. There God assumes the character of a father, and,
according to his great kindness, says that the Jews had been more than
sufficiently punished. So also in this place, in speaking of punishment, he
calls that double, not what would exceed the limits of justice, but because God
would shew himself differently to them from what he had done before, when he
patiently bore with them; as though he had said, "I will to the utmost punish
them; for there will be no remission, no lenity,no mercy." We hence see
that what is here designed is only extreme rigor, which yet was just and right;
for had God punished a hundred times more severely even those who seemed to have
sinned lightly, his justice could not have been questioned as though he had
acted cruelly. Since, the Jews, then, had in so many ways, and for so long a
time, and so grievously sinned, God could not have been thought too severe, when
he rendered to them their reward; and he calls it double because he omitted
nothing in order to carry it to the utmost severity. Probably he alludes also to
the enemies as being ministers of his vengeance, whose cruelty would be more
atrocious than the Jews thought, who imagined some slight remedies for slight
sins, as we say, Il n'y faudra plus retourner, or, tote
outre.
He mentions
sins and
iniquities, for Jeremiah had introduced
them before as speaking thus, "What is our iniquity? and what is our
sin?" Though they could not wholly exculpate themselves, they yet continued to
allege some pretences, that they might not appear to be altogether wicked. But
here God declares that they were wholly wicked and ungodly; and he adds a
confirmation, that they had
polluted the land with the
carcases of their abominations. The
Prophet mentions a particular thing, for had he spoken generally, the Jews would
have raised a clamor and said, that they were not conscious of being so wicked.
That he might then bring the matter home to them, he shews as it were by the
finger that their sin was by no means excusable, for they had polluted the land
of God with their superstitions; they have polluted, he says,
my
land. He exaggerates their crime by
saying, that they polluted the holy land. The earth indeed is God's and its
fullness.
(<192401>Psalm
24:1) Hence it might be said justly of the whole world, that the land of God is
polluted when men act on it an ungodly part. But here God distinguishes Canaan
from other countries, because it was dedicated as it were to his name. As God
then had set apart that land for himself, that he might be there worshipped, he
says, they have polluted my
land.
And
he adds, With the carcases of
their abominations. It is probable that
he calls their sacrifices carcases. For though in appearance their superstitions
bore a likeness to the true and lawful worship of God, yet we know that the
sacrifices which God had commanded were seasoned by his word as with salt; they
were therefore of good odor and fragrance before God. As to the sacrifices
offered to idols, they were foetid carcases, they were mere rottenness, yet the
ceremony was altogether alike. But God does not regard the external form, for
obedience is better before him than all sacrifices.
(<091522>1
Samuel 15:22) We hence see that there is to be understood a contrast between the
carcases and the sweet odor which lawful sacrifices possessed. For as
sacrifices, rightly offered according to the rule of the law, pleased God and
were said to be of sweet savor so the victims superstitiously offered having no
command of God in their favor, were called filthy
carcases.
And he says further,
With their defilements have they
filled mine inheritance. The land of
Canaan is called the inheritance of God in the same sense in which the land is
before called his land. But in this second clause something more is expressed,
as it is the usual manner of Scripture to amplify. It was indeed a grievous
thing that the land dedicated to God should be polluted; but when he says, This
is mine
inheritance, that is, the, land which I
have chosen to dwell in with my people, that it might be to me as it were a kind
of an earthly habitation, and that this land was fined with defilements, it was
a thing altogether intolerable. We now then see that the Jews were so bridled
and checked that they in vain attempted to escape, or thought to gain anything
by evasions, for their impiety was intolerable and deserved to be most severely
punished by God. I will not proceed further, for it is a new
discourse.
PRAYER
Grant, Almighty God, that as thou hast
not given to thy servants a small corner only of the earth to dwell in, but hast
designed to extend thy kingdom to the utmost borders of the earth, and to dwell
with us, wherever we be, by thine onIy-begotten Son, — O grant, that we
may offer ourselves as sacrifices to thee, and labor also so to regulate our
life according to thy word that thy name may be glorified in and by us, till we
shall become at length partakers of that celestial and eternal glory, which has
been provided for us by Christ our Lord — Amen.
Lecture
Sixty-Fifth
Jeremiah
16:19
19. O Lord, my strength, and
my fortress, and my refuge in the day of affliction, the Gentiles shall come
unto thee from the ends of the earth, and shall say, Surely our fathers have
inherited lies, vanity, and things wherein there is no
profit. 19. Jehova, robur meum et munitio mea, et refugium in die
angustiae, (vel, afflictionis) ad te Gentes venient e finibus terrae ac
dicent, Certe mendacium possederunt patres nostri, vanitas (vanitatem) et nihil
in ipsis utile.
What the Prophet has
said hitherto might appear contrary to the promises of God, and wholly
subversive of the covenant which he had made with Abraham. God had chosen to
himself one people from the whole world, now when this people were trodden under
foot what could the most perfect of the faithful suppose but that that covenant
was rendered void, since God had resolved to destroy the Jews and to obliterate
their name? This was then a most grievous trial, and sufficient, to shake the
strongest minds. The Prophet therefore now returns to the subject, and obviates
this temptation; and seeing men in despair he turns to God, and speaks of the
calling of the Gentiles, which was sufficient wholly to remove that stumbling
— block, which I have mentioned respecting the apostasy and ruin of the
chosen people. We now perceive the Prophet's
meaning.
When any one reads the whole chapter,
he may think that Jeremiah abruptly turns to address God; but what I have stated
ought to be borne in mind, for his purpose was to fortify himself and the
faithful against the thought I have mentioned, which would have otherwise shaken
the faith of them all. And he shews what is best to be done in a troubled and
dark state of things, for Satan hunts for nothing more than to involve us in
various and intricate disputes, and he is an acute disputant, yea, and a
sophist; we are also very ready to receive what he may suggest, and thus it
happens that the thoughts which we either attain ourselves or too readily
receive when offered by the artifice of Satan, often overwhelm us. There is then
no better remedy than to break off such disputes and to turn our eyes and all
our thoughts to God. This the Prophet did when he said,
O Jehovah, to thee shall the
Gentiles
come.
We
now see that Jeremiah sets the conversion of the Gentiles in opposition to the
destruction which he had before denounced; for the truth of God and his mercy
were so connected with the salvation of the chosen people, that their
destruction seemed to obliterate them. Therefore the Prophet sets forth in
opposition to this the conversion of the Gentiles, as though he had said,
"Though the race of Abraham perishes, yet God's covenant fails
not, nor is there any diminution of his grace, for he will convert all the
Gentiles to himself." If any one objects and says, that though the Gentiles be
converted, yet the covenant of God could not have been valid and perpetual,
except the posterity of Abraham were heirs of that grace which God had promised
to him. To this there is a ready answer, for when God turned the Gentiles to
himself he was mindful of his promise, so as to gather a Church to himself both
from the Jews and the Gentiles, as we also know that Christ came to proclaim
peace to those afar off and to them who were nigh, according to what Paul
teaches.
(<490217>Ephesians
2:17) Jeremiah then includes in the calling of the Gentiles what is said
elsewhere,
"A remnant according to
the election of
grace."
(Romans
9:5)
It is an argument from the greater to the less;
"God will not retain a few men only, but will gather to himself those who
now seem dispersed through the whole world; much more then shall all those of
the race of Abraham, who are chosen by God, be saved; and though the great body
of the people perish, yet the Lord, who knows his own people, will not suffer
them to perish even in the worst state of
things."
But as the struggle was difficult, he
calls God his strength, and fortress, and refuge. He
says yz[mw
yz[ ozi vemozi, ma force et forteresse, for
the two words come from the same root, and we cannot in Latin thus fitly
translate them. He then calls God his strength and his fortress,
but both words are derived from a verb which means to be strong. He then
adds, my refuge in the day of
affliction. We here see that God
according to circumstances is adorned with names, such as are fit to give us
confidence, and as it were to arm us for the purpose of sustaining all the
assaults of temptations, for there was not sufficient force and power in that
plain declaration, "O Jehovah, the Gentiles shall come to thee," but as
the Prophet was reduced to the greatest straits, and, as I have said, his faith
nmst have been greatly tried, he calls God his strength, his fortress, and his
refuge in the day of affliction; as though he had said, "Now is the time when I
find how necessary is thy protection, thy strength, thy power; for though my
present miseries, and the approaching ruin dishearten me, yet thou wilt be to me
a refuge."
But he says, that
the Gentiles would come from the
ends of the
earth.
fC138 A contrast is to be observed
here also; for the Jews at first worshipped God, as it were in an obscure
corner; but he says, "When that land shall cast out its inhabitants, all
nations shall come, not only from neighboring countries, but also from the
extremities of the earth." He adds, that the Gentiles would say,
surely falsehood leave our
fathers possessed; it was vanity, there was nothing profitable in
them. To possess, here means the same as
to inherit; for we know that one's own inheritance is valuable to him; and men
are as it were fixed in their farms and fields. As then the Gentiles, before
they were enlightened, thought their chief happiness to be in their
superstitions, the Prophet says here, by way of concession, that they
possessed
falsehood, as though it was said,
"Our fathers thought themselves blessed and happy when they worshipped
idols and their own inventions." It was therefore
their
heritage, that is, they thought nothing
better or more to be desired than to embrace their idols and their errors; but
it was
falsehood, he says, that is, when they
thought that they had a glorious inheritance it was only a foolish imagination;
it was, in short, vanity, and there was nothing useful or
profitable in them. This confession proves the conversion of the Gentiles
by external evidences. When we offend God, not only secretly, but also by bad
examples, repentance requires confession. Hence the Prophet shews a change in
the Gentiles, for they would of themselves acknowledge that their fathers had
been deceived by superstitions; for while they thought that they were acting
rightly, they were only under the influence of inusions and
fascinations.
But it is not to be doubted but
that the Prophet here indirectly condemns the Jews, because they had not
departed from the sins of their fathers, though they had been often admonished.
The Gentiles
then
shall
come, and the ignorance of their fathers
shall not prevent them from confessing that they and their fathers were guilty
before God. Since then the hinderance which from deliberate wickedness held fast
the Jews, would not prevail with the Gentiles, it appeared evident how great was
the contumacy of the people, who could not be persuaded to forsake the bad
examples of their fathers. We now understand what the Prophet means, and for
what purpose he introduced this prayer. It follows
—
Jeremiah
16:20
20. Shall a man make gods unto
himself, and they are no gods? 20. An faciet sibi homo deos? et
ipsi non sunt dii.
Some frigidly
explain this verse, as though the Prophet said that men are doubly foolish, who
form for themselves gods from wood, stone, gold, or silver, because they cannot
change their nature; for whatever men may imagine, the stone remains a stone,
the wood remains wood. The sense then they elicit from the Prophet's words is
this — that they are not gods who are devised by the foolish imaginations
of men. But the Prophet reasons differently, — "Can he who is not God make
a god?" that is, "can he who is created be the creator?" No one can give,
according to the common proverb, what he has not; and there is in man no divine
power. We indeed see what our condition is; there is nothing more frail and
perishable: as man then is all vanity, and has in him nothing solid, can he
create a god for himself? This is the Prophet's argument: it is drawn from what
is absurd, in order that men might at length acknowledge, not only their
presumption, but their monstrous madness. For when any one is asked as to his
condition, he must necessarily confess that he is a creature, and that he is
also, as the ancients have said, all ephemeral animal, that his life is like a
shadow. Since then men are constrained, by the real state of things, to make
such a confession, how comes it that they dare to form gods for themselves? God
does not create a god, he creates men; he has created angels, he has created the
heavens and the earth, but yet he does not put forth his power to create a new
god. Now man, what is he? nothing but vanity; and yet he will create a god
though he is no God.
fC139
There is no doubt but that the
Prophet here, as with new rigor, boldly attacks the Jews. For it seems evident
that, when this temptation assailed him — "What can this mean t what will
at length happen when God rejects the race of Abraham whom he had chosen?" he
turned to God: but now, having recovered confidence, he inveighs against the
ungodly, and says, can man create
gods for himself while yet he is not a god? The
change in the number ought not to be deemed strange; for when there is an
indefinite declaration the nmnber is often changed, both in Greek and Latin. If
some particular person was intended, the Prophet would not have said,
And they themselves are not
gods; but as he speaks of mankind
generally and indefinitely, the sentence reads better when he says, "Shall
man make a god? and they," that is men, "are not gods." This remark I
have added, because it is probable, that those who consider idols to be intended
in the last clause have been led astray by the change that is made in the
number. It follows, —
Jeremiah
16:21
21. Therefore, behold, I will
this once cause them to know, I will cause them to know mine hand and my might;
and they shall know that my nameis The Lord. 21. Propterea ecce
ego cognoscere faciam ipsos hac vice, ostendam ipsis (cognoscere ipsos faciam)
manum meam et potentiam meam; et cognoscent quod nomen meum
Jehova.
The Prophet again threatens
the Jews, because their impiety was inexcusable, especially when attended with
so great an obstinacy, he therefore says that God was already present as a
judge: Behold
I, he says — the demonstrative particle
shews the near approach of vengeance —
I will shew at this
time: the words are emphatical, for God
indirectly intimates that the Babylonian exile would be an extraordinary event,
far exceeding every other which had preceded it.
At this
time, he says — that is, if ye
have hitherto been tardy and insensible, or, if the punishments I have already
inflicted have not been sufficiently severe —
I will at this time shew to them
my hand and my power; and they shall know that my name is
Jehovah.
fC140
This way of speaking often occurs in
Scripture; but God here, no doubt, reproves the false sentiments with which the
Jews were imbued, and by which they were led astray from true religion —
for they had devised for themselves many gods; hence he says,
They shall know that my name is
Jehovah, that is, that my name is
sacred, and ought not to be given to others. But at the same time he intimates
that he would shew to them his power by destroying them, which they had refused
to acknowledge in the preservation promised to them. They would indeed have ever
found the God of Abraham to be the same, had they not deprived themselves of his
favor. As then they had wandered after their own delusions and inventions, God
says now, I will shew to them my
hand, that is, for their ruin; and they
shall now know for their own misery what they had refused to acknowledge for
their own safety — that I am the only true
God.
Here let us first learn that it was wholly
a diabolical madness, when men dared to devise for themselves a god; for had
they regarded their own beginning and their own end, doubtless they could not
have betrayed so much presumption and audacity as to invent a god for
themselves. If this only came to the mind of an idolater, "What art thou?
whence is thine origin? where goest thou, and what end awaits thee?" all his
false imaginations would have instantly fallen to the ground; he would no longer
think of forming a god for himself, nor of worshipping anything he might invent.
How then does it happen that men proceed to such a madness as to devise gods for
themselves, according to their own fancies, except that they know not
themselves? It is then no wonder that men are blind in seeking God, when they do
not consider nor examine themselves. It hence follows that God cannot be rightly
worshipped except men are made humble. And humility is the best preparation for
faith, that there may be a submission to the word of God. Idolaters do indeed
pretend some kind of humility, but they afterwards involve themselves in such
stupidity, that they are unwining to make any enquiry, so as to make any
difference between light and darkness. But true humility leads us to seek God in
his word.
But when the Prophet asks this
question, "Shall man make a god for himself?" he does not mean, that
either the Egyptians or the Assyrians were so ignorant as to think that they
could give divinity to wood or stone; but that whatever men dared to invent for
themselves as to divine worship, was nothing else but the creation of a god. As
soon then as we allow ourselves the liberty to worship God in this or in that
way, or to imagine God to be such and such a being, we create gods for
ourselves. And as to that point where he says,
They shall know that my name is
Jehovah, we must observe, that what is
his own is taken away from God, except we acquiesce in him alone, so as to allow
no other divinities to creep in and to be received; for God does not retain his
own right or his own glory, except he be regarded as the only true God. Now
follows —
CHAPTER
17
Jeremiah
17:1
1. The sin of Judah is written
with a pen of iron, and with the point of a diamond: it is graven upon the table
of their heart, and upon the horns of your altars. 1. Peccatum (vel
scelus) Jehudah scripture est in stylo ferri (ferreo) et in ungue
adamantino, exaratum super tabulam cordis eorum et ad cornua altarium
vestrorum.
The Prophet teaches us
here in other words what we have often already seen, — that the Jews in
vain sought refuges, for their sin had so much accumulated that it was very
apparent. It indeed often happens, that men fall; but God, who is ever inclined
to mercy, forgives them; and they are also often led astray through levity, and
thus their sins are not engraven on their hearts. But Jeremiah says, that
nothing remained for that nation but to be entirely swept away, because their
iniquity was past recovery. Had they been lightly besprinkled with vices, there
might have been still a remedy for them; but when their iniquities were engraven
on their hearts, on their marrow and bones, what more remained for them? He had
said before,
"Can the Ethiop change
his skin?"
(<241323>Jeremiah
13:23)
though the Ethiop may change his skin, and also the
panther, yet thou art still like thyself. They had so completely imbibed a
contempt for God, and also perverseness, that they could not by any means be
restored to a right mind. We now then perceive the meaning of the Prophet in
this passage.
He says that the
sin of Judah was written with an
iron pen, with the point of adamant; as though
he had said, "They are not only slightly imbued with iniquity, for then there
might be some healing; but iniquity is engraven on their inmost feelings, as
though one had graven it with adamant or with an iron pen." It hence appears,
that they were wholly unworthy of pardon, as they were in no way capable of
receiving mercy, how much soever God might have been inclined to receive them
into favor; for their obstinacy had closed the way of salvation; nor could they
apply to themselves the promises, for they require repentance in
sinners.
He then adds,
It is graven on the table of
their heart; as though he had said, that they
were so addicted to iniquity, that all their inward parts bore the impressions
of it. It hence follows that the Jews were so proved to be guilty, that they in
vain contrived evasions, for their own conscience condemned them. At the same
time, I consider the Prophet as speaking not only of guilt, but also of sin
itself, and of their propensity to evil. He means then that the Jews had not
only sinned and transgressed God's law in a way not common, but that they were
also so given up to wickedness as to delight in the iniquity that was graven on
their hearts. He calls by a metaphor the affections or feelings the tables of
the heart: For he compares the heart to tables; as writing appears when cut in
stone or brass, so when a sinful impression is made on the hearts of men,
iniquity itself may be said to be graven on the tables of the
heart.
He afterwards adds,
And on the horns of your
altars. He had spoken of the heart, he now
proceeds farther, — that there appeared openly an evidence of hidden
iniquity. Had he spoken only of their hearts, the Jews might have objected and
said, "How canst thou penetrate into our hearts? Art thou God, to examine and
try our inward emotions?" But the Prophet adds, that their iniquity was
sufficiently known by their altars. He at the same time intimates, that they in
vain alleged the name of religion; for under that pretense they especially
sinned against God; for they had vitiated his pure worship. And to confirm this
very thing he adds —
Jeremiah
17:2
2. Whilst their children
remember their altars and their groves by the green trees upon the high
hills. 2. Secundum recordari filios ipsorum (hoc est, cum memores
erunt filii ipsorum) altarium ipsorum et lucorum ipsorum super arborem
frondosam, super colles
excelsos.
Interpreters seem not to
me to have perceived the design of the Prophet here, at least they have not
clearly explained the subject. He proceeds, as I think, with what he said at the
end of the last verse, — that the iniquity of Judah was graven on the
altars, or on the horns of the altars: how was this? even because they
transmitted to posterity whatever they devised as to their ungodly forms of
worship. How then was iniquity graven on the horns of the altars? even because
it was not a temporary wickedness only, when the Jews cast aside the Law and
followed their corrupt superstitions; but, on the contrary, their iniquity
flowed down, as it were, by a hereditary right, to their posterity. Justly then
does Jeremiah accuse them, that they were not only led away into evil through
the whole course of their own lives, but that they also corrupted their
children, for they left to them memorials of their own
superstitions.
Some give this explanation, "As
they remember their children, so also their altars;" as though the Prophet had
said, that idolaters burnt with such ardor, that they held the altars dedicated
to their idols as dear to them as their own children. But this view seems too
forcEd. I then have no doubt but that the Prophet here amplifies their
wickedness, when he says, that it was graven on the horns of the altars; for
their posterity remembered the superstitions, which they had received from their
fathers. He mentions also their
groves;
fD1
for on
or near
every shady tree they built
altars; and also on all high hills. It follows
—
Jeremiah
17:3
3. O my mountain in the field,
I will give thy substance and all thy treasures to the spoil, and
thy high places for sin, throughout all thy borders. 3. Montane, in
agro substantiam tuam (opes tuas,) omnes thesauros tuos in praedam dabo
propter excelsa tua, propter peccatum tuum in omnibus finibus
tuis.
The Prophet again repeats,
that punishment was nigh the Jews, and that it availed them nothing to seek for
themselves recesses and lurking-places, for God would draw them forth from the
mountains and expose them as a prey to their
enemies.
Some render
yrrh,
erri, "O my mountain," etc.; and at the first view this meaning seems
appropriate; but as the context requires this to be understood of the Israelites
and the Jews, who always resorted to their recesses, when any fear of enemies
assailed them, I prefer another rendering. Since then at times of distress they
betook themselves to their hiding-places, the Prophet says, that they would in
vain attempt to escape, for the mountains would be like the fields:
I will
expose, he says,
as in the
field, or the plain,
your riches and
treasures, that they may become a prey to your
enemies. The meaning is, that the Prophet denounces vengeance on the Jews, and
at the same time shakes off their foolish confidence, which rendered them
secure, so as to despise all the threatenings of God: "Ye think," he says, "that
there will be a safe refuge for you on the mountains; but God will draw forth
from thence all your possessions, and expose them on the open field, so that
they may become an easy prey."
He again repeats
what he had said, that God would inflict a just punishment on the Jews, because
they had sinned very greatly on their high places. By high places he doubtless
means all their ungodly and corrupt modes of worship. For God had chosen for
himself a Temple on Mount Sion; he designed sacrifices to be offered there: but
they, carried away by a foolish zeal, had built for thenlselves many altars, so
that there was no hill where they had not set up some altar or another. By
stating then a part for the whole, the Prophet here refers to every thing that
was inconsistent with the law of God: and in order to amplify their sin, he
says, In all thy
borders; that is, their impiety was widely and
extensively diffused, so that no part of the land was free from their corrupt
superstition. Since then the land was throughout contaminated, justly does the
Prophet say, "In all thy borders;" he declares that there would be no refuge for
them, to preserve them and their treasures from becoming a prey to their
enemies. It follows —
Jeremiah
17:4
4. And thou, even thyself,
shalt discontinue from thine heritage that I gave thee; and I will cause thee to
serve thine enemies in the land which thou knowest not: for ye have kindled a
fire in mine anger, which shall burn for ever. 4. Et derelinqueris
et in te ab haereditate tua, quam dedi tibi, et servire to faciam inimicis tuis
in terra quam non cognoscis: quia ignem succendistis in excandescentia mea
(vel, in nare mea, vultu meo) in saeculum usque (id est, in
perpetuum) ardebit.
Here, as it is a
concise mode of speaking, there seems to be some obscurity; but as to the
subject handled, the meaning of the Prophet is evident, that they would be
dismissed from their
inheritance, and as it were from their own
bowels. Hence he says, You shall be dismissed from your inheritance; that is,
though ye think yourselves to be beyond the reach of danger, because as yet the
city remains safe, and ye continue in it; yet ye shall perish, as they say,
living and seeing. There shall
then be a dismissal from the inheritance even as to
thee; that is, "Though the Lord should delay
the time and suffer you to remain, yet ye shall be like the dead, for God will
destroy you, though he may leave you a pining life." It seems an emphatical
expression when the Prophet says that there would be at length a dismissal
even as to herself: he intimates, that though some of the people would
remain alive, they would yet be given up to exile and dispersion. And it was a
condition worse than death for the Jews to have their lives continued and to be
scattered among their enemies.
And he says,
From the inheritance which I gave
to thee; and he says this that they might not
expostulate with him, that their own was taken away from them. "How has the
land," he says, "become your inheritance? even because ye have obtained it
through my bounty. And now, since ye are so ungrateful, why should I be blamed
for taking away what I had given you? or what wrong is done to you? and what can
ye object to me? for it has always been my heritage, though for a time I granted
it to you. Had ye been thankful to me it would have been yours perpetually; but
now when I deprive you of it, this you must ascribe to your own
fault."
For the same purpose he adds,
I will make thee to serve thine
enemies: and this was much more grievous than
to serve their neighbors by whom they were not hated. But he shews here how
dreadful would be their calamity, they being constrained to serve their enemies.
He adds, In a land which thou
knowest not. This is a repetition of what has
been said before, and it requires no remark. He in the last place confirms what
he had said of their wickedness;
Burn,
he says, shall fire in my
nostril: but
ãa,
aph, may be taken for God's countenance, though it often means anger. As
however he says, "Ye have kindled a fire," it seems better to render it here,
In my
face. Further, by the word I never, he
intimates that God would be implacable to the Jews, for they had so
deserved. fD2
PRAYER
Grant, Almighty God, that as thou kindly
invitest us every day to repentance, and shewest thyself ready to be reconciled,
— O grant that we may not through our perverseness reject so inestimable a
favor, but submit ourselves to thee, and become so displeased with our vices as
to be touched with a true and sincere concern for religion, and to labor through
the whole course of our life for nothing else but to render ourselves and our
duties approved by thee, and thus to glorify thy name, so that we may become at
last partakers of that celestial and eternal glory which thine only-begotten Son
has attained for us. — Amen.
Lecture
Sixty-Sixth
Jeremiah
17:5-6
5. Thus saith the Lord,
Cursed be the man that trusteth in man, and maketh flesh his arm, and
whose heart departeth from the Lord: 5. Sic dicit Jehova, Maledictus vir
qui confidit in homine, et ponit carnem brachium suum, et a Jehova aversum est
cor ejus:
6. For he shall be like
the heath in the desert, and shall not see when good cometh; but shall inhabit
the parched places in the wilderness, a salt land and not
inhabited. 6. Et erit quasi myrica (sic vertunt communiter) in
deserto, et non videbit cum veniet bonum (id est, in foecunditas,) et
habitabit in siccitatibus in deserto, in terra salsuginis, et quae non
habitatur.
The Prophet, I doubt not,
prefixed this sentence to many of his discourses, for it was neccssary often to
repeat it, as the Jews were so refractory in their minds. We have already seen
how sharply he inveighed against their false confidence: but it was necessary to
lay down this truth. He then wrote once for all what he had often said. And this
deserves to be especially observed, for we shall not sufficiently understand how
needful this truth was, unless we consider the circumstances: the Prophet had
often found that the promises as well as the threatenings of God were
disregarded, that his doctrine was despised, and that he had to do with a proud
people, who, relying on their own defences, not only esteemed as nothing what
was brought before them under the authority of God, but also, as it were,
avowedly rejected it. This then was the reason why the Prophet not only once,
but often exhorted the people to repent, by setting before them this truth, that
accursed are they who trust in
men.
Flesh here is to be taken for man,
as we may easily gather from the context. It was a common thing with the Hebrews
to state the same thing twice: In the first clause man is mentioned, and in the
second flesh: and arm means power or help. The meaning is, that all are
accursed who trust in man. But the word flesh is no doubt added in the
second line by way of contempt, according to what is done in
<233103>Isaiah
31:3, where the Prophet says,
"The Egyptian is man and
not God, flesh and not spirit."
He calls the Egyptians flesh by way of contempt, as
though he had said that there was nothing strong or firm in them, and that the
aid which the Jews expected from them would be evanescent. So it is in this
place, though the Prophet, according to the common usage, repeats in the second
clause what he had said in the first, he yet expresses something more, that men
are extremely sottish when they place their salvation in a thing of nought; for,
as we have said, there is nothing solid or enduring in flesh. As men therefore
quickly vanish away, what can be more foolish than to seek safety from
them?
But it must be observed that the Prophet
had spoken thus, because the Jews, in looking now to the Assyrians and then to
the Egyptians, thought to gain sufficient defense against God himself, though
they might not have expressly or avowedly despised God: but we shall hereafter
see that God cannot be otherwise deemed than of no account, when safety is
sought from mortal man. As then this false confidence was an hinderance to the
Jews to rely on the favor of God, and to lead them to repentance, the Prophet
said Accursed is the man who
trusts in
man.
It seems
to be a sentence abruptly introduced; but as we have observed, the doctrine of
the Prophet could not have been confirmed, had he not shaken off from his people
the presumption through which they were blinded, for they thought the Egyptians
would be to them like a thousand gods. We shall thus understand the design of
the Prophet, if we bear in mind what was the condition of the Jews, and what
were the difficulties the Prophet had to contend with, while he was daily
threatening them and labouting to restore them to God. But no progress was made,
and why? because all God's promises were coldly received, for they thought
themselves ever safe and secure, while the Egyptians were kind to them and
promised them help: his threatenings also were coldly received, because they
hesitated not to set up as their shield, and as the strongest fortress, the aid
which they expected from the Egyptians. Hence the Prophet was constrained to cry
out, not only once, or ten times, but a hundred times,
accursed is he who trusts in man
and makes flesh his
arm.
fD3
This is however a general truth. We
also, at this day, advance general truths, which we apply to individual cases.
The spirit then declares here generally, that all are accursed who
trust in men. We indeed know that men are in various ways deceived while
they trust in men: they begin with themselves, and seek in this and in that
thing a ground of security; for every one is inflated with vain and false
confidence, either in his own prudence or dexterity or power. There is then no
one who does not trust in himself before he trusts in others: I speak even of
the most wretched. It is indeed what men ought to be ashamed of; but there is no
one so contemptible but that he swells with some secret pride, so that he
esteems something in himself, and even ascribes to himself some high dignity.
Then they who seem prudent in their own eyes take aids to themselves from every
quarter, and in these they acquiesce. But when men look behind and before, they
gather help to themselves from all parts of the world: however their goings
around are useless, and not only so, but they turn out to their own destruction,
for God not only derides in this place the folly of them who trust in flesh, but
declares that they are accursed This curse of God ought to strike us with
terror; for we hence learn that God is highly displeased with all those who seek
their own salvation in the world and in
creatures.
It is added,
And from Jehovah turned away is
his heart. Hypocrites draw this to their own
advantage; for there is no one who will not object and say, that he does not so
trust in man as to take away or diminish anything from the glory of God. Were
all asked, from the least to the greatest, every one would boldly say that he
leaves God's honor entire, and never wishes to take anything from it: this would
be the common saying. But yet, when confidence is reposed in the flesh, God is
deprived of his own honor. These two things are no less contrary, the one to the
other, than light is to darkness. Hence the Prophet intended here to shew that
these two things cannot be connected together — to put confidence in the
flesh and in God at the same time. When water is blended with fire, both perish;
so, when one seeks in part to trust in God and in part to trust in men, it is
the same as though he wished to mix heaven and earth together, and to throw all
things into confusion. It is, then, to confound the order of nature, when men
imagine that they have two objects of trust, and ascribe half of their salvation
to God, and the other half to themselves or to other men. This is the meaning of
the Prophet.
Let us then know that all those who
place the least portion of their hope in men do in part depart from God, and
therefore turn aside from him. In short, the Holy Spirit declares, briefly
indeed, but very solemnly, that all are apostates and deserters from God who
turn to men and fix their hope in them. But if this declaration be true as to
the present life, when we treat of eternal life, it is doubtless a twofold
madness if we ascribe it, even in the smallest degree, either to our own
righteousness or to any other virtues. He who looks for aid from men is
pronounced accursed by God, even when he expects from them what belongs to this
frail life, which soon vanishes; but when we hope for eternal life and the
inheritance of heaven from ourselves or from other creatures, how much more
detestable it is? Let us then observe this inference, so that the truth taught
here by the Prophet may keep us dependent on God
only.
But here a question may be raised, —
Are we not to hope for help from those men whom God may employ to assist us, and
who are not only the instruments of his favor and aid, but who are also as it
were his hands? for whenever men assist us, it is the same as though God
stretched forth his hands from heaven. Why, them, should we not look for aid
from men whom God has appointed as ministers of his favor to us? But there is
great emlphasis in the word trust; for it is indeed lawful to look to men
for what is given to them; but we ought to trust in God alone, and to hope for
all things from him, as well as to pray for them: and this will hereafter appear
more clearly. But we must now only briefly observe, that when we seek from men
what is given them by God, we detract nothing from his power, who chooses his
ministers as he pleases. But this is a rare thing; for when anything is done to
us by men, we forget God, and our thoughts are drawn downwards to men, so that
God loses a part of his honor; and when anything, even the least, is taken away
from him, he condemns us, as we deserve. We ought especially to observe what he
declares here, that turned away from him is the heart of man
whenever he places his hope in the flesh.
He
adds a similitude for the purpose of confirming his doctrine,
He shall be like a
tamarisk, or a juniper, as some render it. The
word
r[r[,
oror, means a copse. But the Jews themselves are not agreed; some think
it to be the juniper, and others the tamarisk; but we may hold it as certain
that it was a useless shrub, not fruit-bearing for those Jews are mistaken, in
my judgment, who consider it to be the juniper, for some fruit grows on branches
of that. It was a shrub or a tree, as I think, unknown to us
now.
fD4
Then he says that they were like
shrubs which grow in the desert,
which see not fruitfulness, but
dwell in droughts, in a land of
brine. The Hebrews call barren land the land of
brine or of salt: and he enlarges on the subject by saying,
Which is not
inhabited: for where nothing grows there are no
inhabitants. The object of the Prophet, then, was merely to shew, that their
hopes who look to men would be vain; for God would frustrate thenl, so that they
could never succeed.
But we must notice also the
other part of the simile; for the Prophet does not compare the unbelieving to
dry branches, but to shrubs, which have roots, and bear the appearance of having
some life. Such are the unbelieving, while success, as they say, smiles on them;
they think themselves happy, and so they become hardened in their own false
counsels, and reject every instruction, and, as though they were freed from the
authority of God, they rejected all his prophets. Hence the Prophet, conceding
something to them, says, that they were like shrubs, which indeed have roots and
leaves, but no fruit, and which also dry up when heat comes. As then the heal;
of the sun consumes whatever moisture, beauty, and life, may appear in shrubs,
so also God would scorch and dry up the hopes of the unbelieving, though they
may think that they have roots to preserve them and their life. A similar
declaration is found in Psalm 129:6, where it is said that the unbelieving are
like the grass which grows on the housetops; for such grass appears conspicuous
in a high place, while the wheat grows in the low fields, and is even trodden
under foot; but that grass, the more elevated it is, the sooner it dries up and
perishes without bringing forth any fruit; so also are the unbelieving, who for
a time glory and exult over God's children, and look down on then from their
high place, because they are simple and lowly; but as from the corn comes food
to us, and that very corn is blessed, so also the elect bring forth fruit in
their low and despised condition, while the unfaithful, who occupy elevated
stations, vanish away without producing any fruit. It is the same thing that the
Prophet means here. These two parts of the comparison ought therefore to be
particularly noticed. It follows
—
Jeremiah
17:7-8
7. Blessed is the man that
trusteth in the Lord, and whose hope the Lord is: 7. Benedictus vir qui
confidit in Jehova, et cujus est Jehova fiducia (ad verbum, et erit Jehova
fiducia ejus:)
8. For he shall be
as a tree planted by the waters, and that spreadeth out her roots by the river,
and shall not see when heat cometh, but her leaf shall be green; and shall et
not be careful in the year of drought, neither shall cease from yielding
fruit. 8. Et erit tanquam arbor plantata prope aquas, et prope rivum
emittet (hoc est, quae emittit) radices suas, et non videbit cum veniet aestus,
et erit folium ejus viride, et anno prohibitionis non timebit, et non desinet a
faciendo fructu (hoc est, a proferendo
fructu.)
Observed ought to be the
order which the Prophet keeps; for he could not have profitably spoken of this
second part had he not first taken away that false confidence to which the Jews
had long cleaved; for when any one casts seed on an uncultivated soil, what
fruit can there be to his labor? As then it is necessary to make use of the
plough before the seed is sown, so also, when we seek to teach profitably, it is
necessary to pull up the vices which have their roots in the hearts of men; and
this especially must be the case when we treat of faith in God alone, and of
sincere calling on his name. And the Prophet had a particular reason for what he
did, because the Jews had long hardened themselves in false confidences, so that
they disregarded God in two respects, — they despised his threatenings,
and also made no account of his gracious promises. The Prophet then couht have
effected nothing had he not pursued this method, — that is, to correct the
evil by which they had been long tainted; for noxious weeds must be first taken
away before there can be any room for the corn to
grow.
But had he spoken only negatively, that
is, had he only condemned their false confidence, it would not have been
sufficient. The Jews indeed might have said, that they had been deceived in
placing their hopes in the Egyptians; but this might have happened through some
bad men: and by looking for aid elsewhere, when disappointed, they would indeed
have condemned their own counsels, but would yet have remained in suspense and
anxious, without seeking God. Hence we see how suitably the Prophet began by
condemning the Jews for placing confidence in men, and then how wisely he added
this second part; for, as I have said, it was not enough to speak as it were
negatively, without inviting them to return to God. But this is often the case
in the present day; for we see that many laugh at those superstitions which have
hitherto prevailed under the Papacy; but yet no religion appears in them. It is
enough for them to ridicule these mummeries; but it would have been better for
them to be retained in the fear of God, even by some superstition, than thus to
expose evil, and yet to have no reverence for God. It is the same absurdity as
to pull down a bad house and to leave man under the open air; for what end can
such a thing be done? for he who is compelled to leave his house had something
to cover him for a time. Hence it is not sufficient to destroy what is bad,
except a good building succeeds.
This is the
method and order which the Prophet observed: After having said, that all they
are accursed who confide in men, he now adds,
Blessed is the man who trusts in
Jehovah; as though he had said, that men are
wholly inexcusable in relying on themselves or on others, when God willingly
offers himself to them. What then in it that prevents men from having their
safety secured? Their own sin in rejecting the grace of God, which is freely
offered to them; but they prefer to deceive themselves, and to ascribe to
themselves and to others what justly belongs to God
alone.
We see then that the ingratitude of the
whole world is here condemned by the Prophet when he says, that all who
trust in Jehovah
are
blessed:
for had God concealed himself there would have been some covering for ignorance;
and also a defense of this kind might have been made, — "What else could
we do? We sought the aid which was within our reach: had God called us to
himself or allowed us to come to him, we would have been very willing; but as he
has forsaken us, it was indeed the last refuge of despair to consider what was
to be done, and to seek from every quarter aids for ourselves." Hence the
Prophet here shews that all such defences were frivolous, for God had freely
invited them to himself; for to no purpose would he have said, that they are
blessed who trust in Jehovah, had not God set himself forth as their
confidence.
But we must notice what farther
confirms this sentence, which is in itself very clear,
And whose confidence Jehovah
is. No additional light seems to be given to
the preceding truth; and then what ambiguity does it contain which requires an
explanation? Blessed is the man
who trusts in Jehovah; even children can
understand this: the words, then, of the Prophet are either superfluous, or
there is some reason why he repeats what is so clear. Doubtless the unbelief,
which every one of us finds in himself, is the best teacher; for even they who
seem to have real confidence in God, yet falter when some trial assails them.
Since then it is a common thing with us to look around to various quarters when
any danger is near, we may hence, easily know that we do not hope in God. What
then seems to us so easy, we find in reality to be very difficult: and hence the
Prophet, after having said, that they are blessed who trust in God, has
mentioned this in the second place,
And whose hope is
God; as though he had said, "The world knows
not what it is to trust in God: though every one boldly testifies this, and even
boastingly declares that he trusts in God, yet not one in a thousand finds that
he understands this, or has ever known what it is from the heart to hope in
God." We now see that this repetition is not superfluous or
unmeaning.
He then adds a comparison, answerable
to that in the former clause, He
shall be like a tree planted by the waters, which sends its roots
upon, or nigh
the river, which shall not see
when heat comes. Here the Prophet points out
the difference between the true servants of God, who trust in him, and those who
are inflated with their own false imaginations, so that they seek safety either
from themselves or from others: he had said of the unbelieving, that they are
like tamarisks, which flourish for a time, but never bring forth any fruit, and
are also soon dried up by the heat; but he says now as to the faithful, that
they are like trees planted by the waters, and send their roots to the river.
The tamarisks have the appearance of life, but there is no moisture in a dry
soil; so their roots quickly dry up; but the servants of God, they are planted,
as it were, in a moist soil, irrigated continually by streams of water. Hence
the Prophet adds, that this tree
shall not see the heat when it
comes.
He
indirectly intimates that God's children are not exempt from adversities; for
they feel the heat of the sun, like trees, who are exposed to it; but moisture
is supplied, and the juice diffuses itself through all the branches: hence the
Prophet says, that the leaf was green, even by means of the moisture
which the earth supplied, being itself watered. The Prophet then intimates, that
though God's children feel great heats, as well as the unbelieving; for this is
common to both, they shall yet be kept safe; for though the sun dries up by its
great heat, there is yet a remedy; for the root has moisture, derived from the
irrigation of water.
We now then see how
suitable is every part of the comparison. He says farther, that it shall
not be
careful. The verb
gad,
dag, means to fear and to be careful; it means also sometimes to grieve,
and so some render it here, "It will not grieve" but the other meaning seems
better to me, — that the tree planted nigh streams of waters is
not afraid of
heat; and then he adds,
nor shall it cease from producing
fruit.
fD5
Nearly the same similitude is found in
<190103>Psalm
1:3, only that the fear of God and meditation on his law are mentioned, and not
hope:
"Blessed is the man,
etc., who meditates on the law of God;"
but Jeremiah speaks here expressly of the hope which
ought to be put in God alone. Yet the two Prophets well agree together as to
this truth, — that all their hopes are accursed, by which men inebriate
themselves, while they seek salvation in themselves or in the world, and make
more account of their own counsels, virtues, power, or the aids they expect from
others, than of God himself and of his promises: for he who really meditates on
the law of God day and night, well knows thereby, where to put his trust for
salvation, both temporal and eternal. It follows —
Jeremiah
17:9-10
9. The heart is
deceitful above all things, and desperately wicked: who can know
it? 9. Insidiosum cor prae omnibus (super omnia) et perversum (vertunt
quidam; alii, durum; alii, eagrotum; possumus vertere,
vitiosum, vel, morbidum;) quis cognoscet
illud?
10. I the Lord search the
heart, I try the reins, even to give every man according to his ways,
and according to the fruit of his doings. 10. Ego Jehova exquirens
(vel, explorans) cor, examinans renes, ad dandum (id est, ut dem,
ut reddam) cuique secundum vias ejus, secundum fructum operum
ejus.
What is taught here depends on
what is gone before; and therefore they ought to be read together. Many lay hold
on these words and mutilate them without understanding the design of the
Prophet. This is very absurd: for we ought first to see what the prophets had in
view, and by what necessity or cause they were led to speak, what was their
condition, and then the general doctrine that may be gafilered from their words.
If we wist to read the prophets with benefit, we must first consider the reason
why a thing is spoken, and then elicit a general doctrine. Thus we shall be able
rightly to apply this passage to a common use, if we first understand why the
Prophet said, that the heart of
man was insidious. He wished, no doubt, to be
more earnest with the Jews; for he saw that they had so much wantonness and
obstinacy, that a simple and plain doctrine would not have penetrated into their
hearts. The declaration, that they are accursed who trust in men, and that no
blessedness can be expected except we rely on God, ought to have been sufficient
to move them; but when he saw that there was no sufficient power in such a
declaration, he added, "I see how it is, the
heart is wicked and
vicious; so ye think that you have so much
craftiness, that ye can with impunity deride God and his ministers: I,
says Jehovah, I will inquire and
search; for it belongs to me to examine the
hearts of men."
We hence see that there is an
implied reproof, when he says, that the
heart is insidious
and
wicked;
fD6 as though he had said, "Ye think
yourselves in this instance wise; is not God also wise?" Isaiah says ironically
the same,
"Woe to them who go down
to Egypt and make secret covenants, and who trust in horses, as though they
could deceive me: ye are wise, I also have a portion of wisdom."
(<233101>Isaiah
31:1)
Notice especially the expression, "Ye are wise,
etc.;" that is, "Ye are not alone wise; leave to me some portions of wisdom, so
that I may be wise like yourselves." So also in this place, "Ye are deceitful
and insidious, and think that I can be deceived:" for astute men are ever
pleased with their own counsels, and seek to deceive God with mere trumperies.
"Ye are," he says, "very cunning; but I, Jehovah, will search both your hearts
and your reins." I cannot finish the whole to-day.
PRAYER
Grant, Almighty God, that as we are
wholly nothing and less than nothing, we may know our nothingness, and having
cast away all confidence in the world as well as in ourselves, we may learn to
flee to thee as suppliants, and so put our trust in thee for our present life
and for eternal salvation, that thou alone mayest be glorified: and may we be
devoted to thee through the whole course of our life, and so persevere in
humility and in calling on thy name, that thou mayest not only for once bring us
help, but that we may know that thou art always present with those who truly and
from the heart call upon thee, until we shall at length be filled with the
fullness of all those blessings, which are laid up for us in heaven by Christ
our Lord — Amen.
Lecture
Sixty-Seventh
We began yesterday to explain that passage where the
Prophet says, that the heart is
insidious, or fallacious and wicked, so that no
one can penetrate into those deceits which are concealed withill it. We referred
to the Prophet's object in saying this, — -that the Jews might know that
their cunning was in vain, while they hid their thoughts as it were under the
earth, that is, while they thought that by their false pretences they could
deceive God as well as men.
He says then what he
takes as granted, "I know that you have a fallacious heart." This indeed they
did not allow; for they made a specious pretext and boasted of their wisdom, and
not of deceit and guile. But the Prophet speaks plainly and expresses the fact
as it was, "There is in you," he says, "a fallacious and a wicked heart: hence
is the confidence, which inebriates you; for ye think that your deceits cannot
be discovered." Then in astonishment he asks,
Who can search it?
but the answer immediately follows,
I — I
Jehovah; that is, "It belongs to one to search
the heart and the reins, and so nothing can escape
me."
fD7 The meaning then is, that when men try to
deceive God, they gain nothing, for God knows how to take the wise in their own
craftiness, and to discover all their guiles and deceits. Then he adds for what
end is this done, That I may
render to every one according to his ways, according to the fruit of his
works.
By these words he means that they,
after having for a long time made many evasions, would yet be brought to
judgment, willing or unwilling; for they could not possibly deprive God of his
right, that he should not be the judge of the world, and thus render to each the
reward of his own works: for the Prophet does not speak of merits or of virtues,
but only shews that how much soever the ungodly might hide themselves, they
could not yet escape the tribunal of God, but that they must at last render an
account to him.
We may further gather from this
passage a general truth, — that the recesses of the heart are so hidden,
that no judgment can be formed of man by any human being. We indeed know that
there are appearances of virtue in many; but it belongs to God alone to search
the hearts of men and to try the reins. Rashly then do many form an estimate of
man's character according to their own apprehensions or the measure of their own
knowledge; for the heart of man is ever false and deceitful. If any one objects
and says, that Jeremiah speaks of the Jews then living, there is an answer given
by Paul,
"Whatsoever things are
written in the Law pertain to all."
(<451504>Romans
15:4.)
Described then is here the character of all mankind,
until God regenerates his elect. As then there is no purity except from the
Spirit of God, as long as mencontinue in their own nature, their hearts are full
of deceits and frauds. So the fairest splendor is nothing but hypocrisy, which
is abominable in the sight of God. Let us proceed —
Jeremiah
17:11
11.As the partridge sitteth
on eggs, and hatcheth them not; so he that getteth
riches, and not by right, shall leave them in the midst of his days, and at his
end shall be a fool. 11. Perdix quae congregat et non parit, qui facit
(hoc est, acquirit, vel, comparat) divitias, idque non in judicio
(id est, non recte) in medio dierum suorum relinquet illas, et in exitu
suo erit nihili.
The Prophet no
doubt intended only to shew that those who enriched themselves by unlawful
means, or heaped together great wealth, would yet be subject to the curse of
God, so that whatever they may have got through much toil and labor would vanish
away from them; for God would empty them of all they possessed. There is
therefore no ambiguity in the meaning of the Prophet, or in the subject itself.
But as to the words, interpreters do not agree: the greater part, however,
incline to this view, — That as the partridge gathers the eggs of others,
which she does not hatch, so also he who accumulates wealth, shall at length
have nothing, for God will deprive him. But the passage seems to me to be
plainly this, — Whosoever
makes, or procures or acquires,
riches, and that not by
right, that is, not rightly nor honestly, but
by wicked and artful means, shall
leave them in the midst of his days, and at last shall be of no
account, or shall be a mockery: for
lbn
nabal, means a thing of nought; some render it fool, and rightly, for so
it often means.
But there is a similitude
employed, As the partridge
gathers eggs and produces not. To produce may
be here explained in two ways; it may be applied to the pullets or to the eggs.
Some consider the word,
arq
kora, to be masculine: then it is, The partridge, that is, the male,
gathers,
or lays on eggs which he has not
produced, or did not lay. But to produce may
also mean to hatch.
fD8
It may be now asked, how can this
similitude be applied to the subject in hand? The Rabbins, according to their
practice, have devised fables; for they imagine that the partridge steals all
the eggs of other birds which she can find, and gathers them into one heap; and
then that the pullets, when hatched, fly away, as by a certain hidden instinct,
they understand that it is not their mother. But neither Aristotle nor Pliny say
any such thing of partridges. They indeed say that the bird is full of cunning,
and mention several instances; but they refer to no such thing as that the
partridge collects thus stealthily its eggs. These things then are fables, which
it would be very absurd to believe. But it is said of partridges with one
consent, by Aristotle and Pliny, as well as by others, that it is a very lustful
bird. So great is their lust, that the males seek after the eggs, and lest the
females should lay on them, they break them with their beaks or scatter them
with their feet. There is also, as they say, great lust in the females, but a
greater concern for their brood: they therefore hide their eggs, except when
lust at times compels them to return to the males; and then they lay their eggs
in their presence; and the male, when it finds an egg, breaks it with his feet.
Hence great is the difficulty to protect the brood; for before the female
hatches the eggs, they are often forced out by the male. I doubt not therefore
but that the real meaning of the Prophet is this, — that while partridges
so burn with love to their brood, they are at the same time led away by their
own lust, and that while they conceal their eggs, the male cunningly steals
them, so that their labor proves useless. Now the Prophet says, "that all those
who accumulate riches in an unjust manner are like partridges; for they are
compelled to leave riches unlawfully got in the midst of their
days."
fD8A The purport of the whole is, that
whosoever seeks to become rich by means of injustice and wrong, will be exposed
to the curse of God, so that at last he will not enjoy his ill-gotten
wealth.
If any one will object and say, that
many who are avaricious, perfidious and rapacious, do enioy their riches: I
answer, that there is no true enjoyment, when there is no use made of them and
no security for them. If we duly consider how the avaricious possess what they
have plundered, we shall find that they always gape for more plunder and are
like the partridges; for they lay clogs as it were, and yet no fruit appears.
Before any fruit is brought forth, or at least before it comes to them, they
become destitute in the midst of their days. And though God permits them to hold
hidden riches, yet they derive, as it is well known, no benefit from them: nay,
their cupidity, as it is insatiable, is a dropsy; for they are always thirsty;
and the very mass of wealth so inflames their avarice, that the richest of them
has less than he who is contented with a moderate and even with a small fortune.
It is then certain, that those who, even to death, possess ill-gotten wealth, do
not yet really enjoy it; for they always lay on their eggs, and yet, as I have
said, they derive no benefit. And then the more remarkable judgment of God may
be noticed; for in a moment the richest are reduced to the extremes of poverty;
and though they think to make their children happy by leaving them a large
patrimony, they yet leave them nothing but what proves to be snares to them all
their life, and turns to their ruin. However this may be, experience
sufficiently proves the truth of the old proverb, "What is in-got is in-spent."
And this is what the Prophet means, when he compares to partridges those who
accumulate riches, not by
right, as he
says.
An exception is to be here noticed; for a
just man may become rich, as God made Abraham rich; but he became not rich by
frauds and plunder and cruelty: the blessing of God made him rich. But they who
by wrong and injustice accumulate wealth must necessarily at length be destroyed
by God.
He says first,
In the midst of his days shall he
leave them; that is, even while he has money
shut up in his chest, while he has his granaries and his cellars full, even then
his wealth shall vanish away. We see that where there is the greatest abundance,
the master himself is hungry and famishing; he cannot cat so as to satisfy his
hunger, while he could feed hundreds. Thus then his wealth disappears and
vanishes in his hands, he afterwards adds,
at his end he will be
nothing, or he will be a mockery, or he will be
a fool. The world indeed esteems those alone wise, who are provident, who are
attentive to their own gain, and who plunder on every side, and tenaciously hold
what has once come to their hands; but the Lord here condemns them all for their
folly and vanity. I think, at the same time, that the slaves of money are here
called men of nought and contemptible. It follows:
—
Jeremiah
17:12
12. A glorious high throne
from the beginning is the place of our sanctuary. 12. Soilum gloriae
excelsum (vel, celsitudo;
µwrm
enim tam adjective capitur, quam substantive) ab initio locus sanctuarii
nostri.
No doubt the Prophet refers
to the singular favor which God granted the Jews, when he chose for himself an
habitation among them. It was an incomparable honor when God was pleased to
dwell in the midst of that people. Hence,the Prophet exclaims, that the
throne of glory and of loftiness
was the place of his sanctuary, which God had
chosen in that land. But we must understand the design of the Prophet; for the
Holy Spirit sometimes commemorates the blessings of God, to raise the minds of
men to confidence, or to rouse them to make sacrifices of praise. Here is then a
twofold object, when the Scripture sets before us the blessings of God; it is
first, that we may be fully persuaded, that he will be always a father to us,
for he who begins is wont to bring his work to an end, according to what is said
in Psalm 138:8,
"The work of thine hands
thou wilt not forsake."
And then, the Scripture sometimes encourages us to
render thanks to God, when it shews how bountifully he has dealt with us. But
here is a reproof when the Prophet says, that the
glorious throne
of God was among the Jews, as though God
appeared there openly and in a visible form; for Judea, so to speak, was as it
were a terrestrial heaven; for God had consecrated to himself mount Sion, that
he might dwell there.
We now then understand why
the Prophet here extols the dignity to which God had raised the Jews, when he
had commanded a temple for himself to be built on mount Sion. Some will have a
particle of comparison to be understood, "As a throne of glory;" that is, as
heaven itself in height, so is the place of our sanctuary; but we may take the
words simply as they are. We must at the same time repudiate the Rabbinical
comment, — that God before the creation of the world had built the temple,
as he had appointed the Messiah and other things. But these are foolish trifles.
Yet this passage has afforded the Jews an occasion for labling; for it is said
from the
beginning,
ˆwçarm
merashun. If the throne of God, that is, the sanctuary, [they say] was
from the beginning, it then follows that it was created before heaven and earth.
But this is disproved by this single consideration, — that he speaks not
here of time but of the order of things, and that that order is; not according
to the essence of things, but according to the providence of God.
From the
beginning, then
was the throne of God glorious
in Judea, even because God in his eternal
counsel had determined to choose the race of Abraham, and then to raise up in
that nation the throne of David, and from thence to extend salvation to the
whole world.
fD9 Predestination therefore is the antiquity
of the throne of which the Prophet now speaks. Hence the most suitable view is
this, — that God had honored the Jews with a singular privilege, because
he had purposed to dwell among them, not otherwise than in heaven, so that their
condition became more excellent than all human glory. It now follows, —
Jeremiah
17:13
13. O Lord, the hope of
Israel, all that forsake thee shall be ashamed, and they that depart from
me shall be written in the earth, because they have forsaken the Lord, the
fountain of living waters. 13. Spes (vel, expectatio)lsrael
Jehova, ,quicunque abs te discedunt (vel, qui te derelinquunt,
°wbz[;
hoc verbo nuper fuerat usus de perdicibus loquens) pudefient; qui
deficiunt a me in terra scribentur; quia dereliquerunt (idem est verbum)
fontem aquarum viventium Jehovam.
It
appears more clear from this verse why the Prophet had commended before the
excellency of his own nation, even that by the comparison their impiety might
appear less excusable; for the more bountiful God had dealt with them, the more
atrocious was their sin of ingratitude. As then the Jews had been raised high,
so that their elevation appeared eminent through the whole world, the more
detestable became their contumacy against God, and also their ingratitude in
rejecting and despising a favor so remarkable, when they forsook him and
followed idols, vain hopes, and their own false counsels. It is the same as
though the Prophet had said, — "What does it avail you, that God dwells
among you, and that the Temple is as it were his earthly habitation, where he
converses familiarly with you? what benefit is this to you? for no one accepts
of this favor; nay, we wilfully, and as it were designedly cast away from us
this kindness which is freely offered to us."
We
hence see that all this ought to be read together, — that the throne of
God was in Judea, but that the people in the meantime malignantly and wickedly
rejected the favor offered them.
But the Prophet
turns to God, that he might rouse the Jews, for such was their perverseness that
he in vain taught them. And he says,
Jehovah, the expectation of
Israel! whosoever forsake thee shall be made
ashamed; as though he had said, — "The
ungodly multitude which accepts not the dignity by which our race excels all
other nations, receives no benefit. God indeed dwells in the midst of us, but
hardly one in a hundred cleaves to him; nay, almost all treacherously forsake
him; but notwithstanding all their glory, they shall be made ashamed who thus
reject the kindness of God." The Prophet, in short, reminds the Jews how vainly
and presumptuously they gloried, because God had adopted their race; for a
reciprocity was required, so that they were to respond to God and receive his
benefits. But when they perversely his favor, what could have remained for
them?
Hence he says,
Ashamed shall all they be made
who forsake thee. By the word forsake, he
intimates that the Jews had been favored by God; for this could not have been
said in the same sense, and in an equal degree of the heafilens, as the heathens
had never been gathered by God into one body; but the Jews alone had enjoyed
this favor. When therefore he had manifested himself to them, and testified that
he would be their Father, he was forsaken by them. This defection, of which the
Jews alone were guilty, is noticed, because God had sought them for himself; he
had also come to them, and made with them a covenant. As then they were thus
brought nigh to God, this defection was the more execrable. This is what the
Prophet means.
He now adds,
And they who depart shall be
written in the earth. Literally it is, "Who
depart from me;" but the
y,
iod, at the end, as many think, is a servile letter. And some think that
the word is a verb, and that the
y,
iod, at the beginning denotes the future tense, and they regard the
y,
iod, at the end to be for
w,
vau,
wdwsy
isuru, "Who depart." Others suppose it to be a noun, and read
yrwsy
isuri, for
µyrwsw
vasurim.
fD10 As to the meaning, it is evident that
the Prophet designed here to shake off from the Jews the vain glory with which
they were inflated, when they boasted that they were the people of God, the holy
race of Abraham, the royal priesthood; all these things he ridicules as vain, as
though he had said, — "Away with all these boastings, which are all false;
ye are apostates, therefore your name shall be written in the earth." No doubt,
the earth here is set in opposition to heaven; and Scripture sometimes says,
that the name of the wicked shall be a reproach on earth. But as they often
acquire a celebrated and honorable name on earth, the Prophet makes a concession
and says, "Be it so; let the world regard you as the holy race of Abraham, the
blessed seed and the chosen people; let, in short, every one of you claim for
himself whatever he pleases, but your name shall be on earth, and shall be
blotted out from heaven; there will be no inheritance above for you, no portion
in the kingdom of God." He in short intimates, that the Jews would have no place
before God and his angels, for they were unworthy that God shouhi regard them as
his children, since they had wickedly denied him. He then grants them a name on
earth; but it is the, same as though he had said, that they wickedly lied in
boasting that they were a chosen people, since they themselves, as far as they
could, obliterated the election of God.
He
afterwards adds, Because they
have forsaken Jehovah, the fountain of living
waters. The Prophet confirms what he had said,
lest the Jews should think that they were too severely rebuked, when he said
that their name was blotted out from heaven: Ye
have
forsaken, he says,
the fountain of living
waters. "What does this mean? God (according to
what is said in Jeremiah 2) manifested himself to you; is there not in him a
full and sufficient happiness for you? What more can be sought for by a mortal
man than to enjoy his God, in whom there is the fullness of all blessings? God
has offered himself to you, and his bounty has ever been extended to you, as
though he were a fountain from which you might draw enough to satisfy you; but
ye have forsaken this fountain. You must therefore perish through thirst, and
justly so, for your ingratitude has been so great as to despise these remarkable
and invaluable favors of God." It now follows —
Jeremiah
17:14
14. Heal me, O Lord, and I
shall be healed; save me, and I shall be saved: for thou art my
praise. 14. Sana me Jehova, et sanabor; serva me, et salvus ero; quia
laus mea tu es.
Here the Prophet, as
though terrified, hides himself under the wings of God, for he saw that apostasy
and every kind of wickedness prevailed everywhere throughout the land; he saw
that the principal men of his nation were wicked despisers of God, and that they
vainly boasted of their own descent, while yet destitute of all care for justice
and uprightness. When therefore he saw that the land was thus infected, in order
that fainting might not overcome him, he presents himself to God, as though he
had said, "What shall become of me, Lord? for I am here surrounded with
wickedness; wherever I turn I find nothing but what allures and leads me away
from true religion and the sincere worship of thy name. What then will be the
case if thou forsakest me? I shall be immediately seized, and it will be all
over with me, for there is no safety in the whole land, and no healing, it is as
though pestilence prevailed, so that no one can go forth lest he should meet
with some contagion." Thus the Prophet in this passage, on seeing the whole land
so polluted with crimes that there was not a corner free from them, flees to God
for help, and says, "O Lord, I cannot be safe except thou keep me; I cannot be
pure except my purity comes from time." We now understand the design of the
Prophet, and how this verse is connected with the preceding
verses.
He says first,
Heal me, and I shall be
healed; as though he had said that he was now
diseased, having contracted a taint from corrupt practices. He therefore seeks
healing from God alone, and through his gracious help. And for the same reason
he adds that then only he should be safe when saved by
God.
We are taught by these words, that whenever
stumbling-blocks come in our way, we ought to call on God with increasing ardor
and earnestness. For every one of us must well know his own infirmity; even when
we have not to fight, our own weakness does not suffer us to stand uncorrupted;
how then will it be with us, when Satan assails our faith with his most cunning
devices? While therefore we now see all things in the world in a corrupted
state, so that we are allured by a thousand things from the true worship of God,
let us learn by the example of the Prophet to hide ourselves under the wings of
God, and to pray that he may heal us, for we shall not only be apparently
vicious, but many corruptions will immediately devour us, except God himself
bring us help. Hence the worse the world is, and the greater the licentiousness
of sin, the more necessity there is for praying God to keep us by his wonderful
power, as it were in the very regions of hell.
A
general truth may be also gathered from this passage, that it is not in man to
stand or to keep himself safe, so as to be preserved, but that this is the
peculiar kindness of God; for if man had any power to preserve himself, so as to
continue pure and unpolluted in the midst of corruptions, no doubt, Jeremiah
would have been endued with such a gift; but he confesses that there is no hope
of healing and of salvation, except through the special favor of God. For what
else is healing but purity of life? as though he had said, "O Lord, it is not in
me to preserve that integrity which thou requirest:" and hence he says,
Heal me, and I shall be
healed. And then, when he speaks of salvation,
he no doubt intended to testify, that it is not enough for the Lord to help us
once or for a short time, except he continues to help us to the end. Therefore
the beginning, as well as the whole progress of salvation, is here ascribed by
him to God. It hence follows that all that the sophists vainly talk about
free-will is reduced to nothing. They indeed confess that it is not in man's
power to stave himself; but they afterwards pull down and subvert what they seem
to confess, for they say that the grace of the Spirit concurs with free-will,
and that man saves himself while God is co-operating with him. But all this is
mere trifling; for the Prophet here not only implores help, and prays God to
succor his infirmity, but he confesses that it is God's work alone to heal and
to save him.
And this he further confirms by
saying, Thou art my
praise;
fD11 for he thus declares that he effected
nothing, but that all the praise for his salvation was due alone to God; for how
can God be said to be our Praise, except when we glory in him alone? according
to what is said in the ninth chapter. If men claim even the least thing for
themselves, they cannot call God their praise. The Prophet then acknowledges
here that he contributed nothing towards the preservation of his purity, but
that this was wholly the work of God. And then he confirms his own hope, as he
doubted not but he would be heard by God, for he asks of him whatever was
necessary for his salvation.
We have then this
general rule, that if we desire to obtain from him the beginning and the end of
our salvation, his praise must be given to him, so that we may glory in him
alone. If then we own ourselves destitute of all power, and flee to God under
the consciousness of such a want, we shall doubtless obtain whatever is needful
for us; but if we are inflated with the conceit of our own power, or of our own
righteousness, the door is closed against us. We now then see the benefit of
this confirmation; it assures the faithful that they shall find in God whatever
they may want, for they do not obscure the glory of God by transferring to
themselves what peculiarly belongs to him, but confess that in him dwells what
they cannot find in themselves. The rest I defer till
to-morrow.
PRAYER
Grant, Almighty God, that we may learn,
whether in want or in abundance, so to submit ourselves to thee, that it may be
our only and perfect felicity to depend on thee and to rest in that salvation,
the experience of which thou hast already given us, until we shall reach that
eternal rest, where we shall enjoy it in all its fullness, when made partakers
of that glory, which has been procured for us by the blood of thine
only-begotten Son.--Amen.
Lecture
Sixty-Eighth
Jeremiah
17:15
15. Behold, they say unto me,
Where is the word of the Lord? let it come now. 15. Ecce ipsi
dicunt mihi, Ubi est sermo Jehovae? veniat
nunc.
Here Jeremiah complains of the
obstinate contempt of the people; he found them not only uncourteous but even
petulant towards God, so that they hesitated not to discredit all prophecies, to
despise the promises, and boldly to reject all threatenings. The Prophet had
often threatened them; and when God delayed the time, they made a wrong use of
his forbearance, as it is commonly the case with the reprobate. Nor did they
deem it enough even to add sins to sins, but they openly and petulantly provoked
God, "Where is the word?
many years have now elapsed since thou hast
continually spoken of war, of famine, and of pestilence; but we still remain
quiet, and God spares us; where then is the
word of
Jehovah, which thou hast
announced?"
We now then see how great was the
wilfulness of this people, for the teaching of Jeremiah became not only useless
but was treated with ridicule. They had however heard much before from the mouth
of Isaiah,
"Alas! when the Lord
calls you to ashes and sackcloth, ye say, "Let us eat and drink, to-morrow we
shall die." "As I live, saith the Lord, not forgiven to you shall be this
iniquity."
(<232212>Isaiah
22:12-14.)
God then had sworn by his own glory that their sin
would be inexpiable, because they continued obstinately in their vices, and were
in no degree terrified by the threatenings of the prophets. We however see that
they ever became worse and worse. Isaiah was dead when they thus spoke in
contempt and mockery, Where is
the word of Jehovah? let it now come, as though
they designedly provoked God, like one who despises his enemy, and says, "Oh!
thou art indeed to be dreaded, if thou art to be believed; let us now see thy
power, shew to us what thou canst do." Thus contemptibly did they utter their
scoffs, when God by his servants made known to them the approaching ruin which
they deserved. We see, in short, that the Prophet shews here that they had come
to a hopeless state.
fD12 It follows —
Jeremiah
17:16
16. As for me, I have not
hastened from being a pastor to follow thee: neither have I desired the
woeful day; thou knowest: that which came out of my lips was right before
thee. 16. Ego autem non festinavi, ut essem pastor post te, et diem
doloris non concupivi, tu nosti: quod egressum est e labiis meis, coram facie
tua fuit.
The Prophet here implores
God as his defender, having found his own nation so refractory, that they could
in no way be brought to a right mind. There is yet no doubt but he intended to
double their fear in thus testifying that he brought nothing of his own, but
faithfully executed the command of God, that he did not presumptuously undertake
the office of a teacher, but obeyed the call of God, as though he had said, that
they (as we shall find in another place) did not resist a mortal man, but God
himself. He therefore refers the matter to God, as though he had said, "Contend
with God; for what have I to do with you, or you with me? For I do not plead my
own cause, nor came I forth through any desire of my own; but as God has
committed to me this office, it was necessary for me to obey. As then I am only
the instrument of God, what will you at last gain after having quarrelled ever
so much? No doubt God will shew that he is an adversary to you, and can ye
conquer him?" We now understand the object of the
Prophet.
But we have said elsewhere that the
Prophet fled to God when he found no equity or rectitude in the world; yea, when
all were deaf and so blinded that there was no hope of obtaining notice. When
therefore men are thus perverted in their minds, we must necessarily have
recourse to God. So the Prophet does now, as he had done before, leaving men he
addresses his words to God; and this kind of apostrophe has more force than if
he had charged them with
perverseness.
But
I, he says,
I have not
hastened. Here interpreters differ; for
˜wa,
auts, means sometimes to hasten, and sometimes to be slow, two contrary
things. It signifies also to be careful and to abominate or to dislike; and so
some render it here, "I have not disliked, so as not to become a pastor;" for
ˆm
men, in Hebrew is often taken as a negative. Others give this version, "I
have not been careful," or anxious, "I have not cared to become a pastor." But a
meaning more suitable to the context may be given to the words, that the Prophet
hastened
not, for it follows, and
I have not
coveted. These two expressions,
ytxa
al la atsati, hastened," and,
ytywath
al la ethaviti, correspond the one with the
other, I have not hastened," and "I have not coveted;" and both is a denial of
his temerity. Many indeed thrust themselves, as we shall see in the twenty-third
chapter, without being called by God; they run of themselves, and are led astray
by foolish imaginations.
The Prophet says first,
that he had not hastened to be a
pastor after God, literally; for many are ruled
by ambition, which leads them to undertake more than what is right for them, and
they do not regard what may please God. Hence the Prophet says in the first
place, that he had not
hastened, and then that he had
not
coveted, which is not different in meaning, but
is a confirmation of the same thing. But let us first bear in mind that he thus
proves the impiety of the people, for they fought against God himself the author
of his call. How so? had he hastened, that is, had he through foolish zeal
obtruded himself, the Jews might have justly contended with him, and might have
done so with impunity; but as he had waited for the call of God, they had no
ground to contend with him, and by opposing the servant of God, they discovered
their own impiety.
fD13
Jeremiah prescribes here a law for
all prophets and teachers, and that is, that they are not to aspire to this
office as many do, who, as we have already said, are guided by ambition. He then
alone is to be deemed a lawful minister and prophet of God and a teacher in his
church who is not led by the impulse of his own flesh, nor by inconsiderate
zeal, but to whom God extends his hand, and who being called obeys. The
beginning then is obedience, if we wish to become lawful teachers. This is one
thing.
In the second place he shews, that those
who are called to the office of teaching are not endued with a sovereign power,
so that they can announce whatever pleases them, but that they are pastors for
God. God indeed would have his prophets to take the lead, so as to point out the
way to the rest of the people, and he thus honors them with no common dignity.
He would have them to be heads or leaders, or ensign-bearers, but still he
himself retains his own peculiar honor; hence no one ever so presides over God's
Church as to be the chief pastor, for God takes away nothing from himself by
transferring the office of teaching to his ministers, but on the contrary he
remains complete in his own authority. In short, he does not resign, as they
say, his own right, but substitutcs those who teach in his own place, and in
such a way as still to retain what peculiarly belongs to him. Hence these words
ought to be carefully noticed, I
have not hastened to become a pastor after
thee, that is, that he might follow God.
Whosoever then takes so much liberty as not to follow God, but is carried away
by his own spirit, is to be repudiated, and deserves not to be reckoned among
lawful pastors.
But this passage seems to
militate against what is declared by Paul when he says, that he who desires the
episcopate seeks an excellent work.
(<540301>1
Timothy 3:1.) Paul does not there condemn, it is said, the desire, he only
reminds us how difficult and arduous is the office of a bishop. To this we may
readily answer, that Paul there does not speak of that foolish ardor by which
many are inflamed, while they do not consider their own abilities, or rather
their own weakness; but he says, that if any offers himself to God for the
office of teaching, he is to think and duly to consider that it is no common
work. He ought then rather to restrain himself, while bearing in mind how
difficult it is to fulfill all the duties of a good bishop. But Jeremiah here
refers to what we have seen in the first chapter, for he even dreaded the
prophetic office, and confessed that he was not able to speak. As then he
alleged his own stammering, he was very far from having any corrupt desire.
There is then nothing inconsistent in the words, that Jeremiah did not desire
the office of a pastor, and that whosoever desires the episcopate desires an
excellent, work.
He now adds a confirmation,
The day of
grief, he says,
have I not
desired. Some think the verb to be passive, but
I have rendered it with others as an active verb, yet some read, "And the day of
affliction, or of sorrow, has not been wished for by me." But there is, in
reality, no difference. He confirms what he had said, for he saw clearly, when
God chose him a Prophet, that he would be drawn into hard contests; "Why, he
says, should I covet the prophetic office? It would have been an insane
ambition." He found out from the very beginning the consequence of undertaking
the office, that he had to contend with the whole people, yea, with every one of
them, "I knew how great would be their stubbornness, and how great also would be
their cruelty; how then could I have wished of mine own accord to run into
danger, and to throw mysdf into so many troubles and so many sorrows?" Jeremiah
then shews from what he had apprehended as to the issue, that he had not, been
led by any hasty desire.
If one objects and
says, that many are notwithstanding led away by a foolish ambition to undergo
dangers and troubles which they cannot but foresee. To this I answer, that the
Prophet assumes the fact as it was, that not only known to him from the
beginning was whatever he after-wards experienced, for he had well considered
what the people were, but that he had been also constrained by God's command to
renounce his own will. Many hasten because they consider not the difficulties of
the office, hardly one in a hundred at this day duly considers how difficult and
arduous it is rightly to discharge the pastoral office. Hence many are led to
undertake it as an easy duty, and of no great importance. Afterwards experience
too late teaches them, that they have foolishly desired what was unknown to
them. Some think that they possess great skill and activity, and also promise
themselves great things on account of their own capacities, learning, and
judgment; but they afterwards very soon find how scanty is a furniture, as they
say, of this kind, for aptness for the work fails them at the very outset, and
not in the middle of their course. Some also, while seeing that they are to have
many and grievous contests, dread nothing and put on an iron front, as though
they were born to fight. Others there are who, in desiring the office of
teachers, are mercenaries. We indeed know that all God's servants are miserable
as to this world, and according to the perceptions of men, for they must carry
on war against the prevailing dispositions of all, and thus displease men that
they may please God; but mercenaries, who have no religion and adulterate God's
word, desire the office, and why? because they see that they can deal in a
pleasing manner with men, for they will carefully avoid everything that may
offend, But this was not the case with the Prophet; hence he assumes, as I have
said, this fact, that he sincerely engaged in his office of teaching, and was
not induced by any other motive than that of promoting the well-being of the
people.
He say's that
he hastened
not; how so? "I should have been," he says,
"altogether insane had I been led by an inconsiderate zeal, for I know that I
should have to contend, and to contend not with one man only, but with the whole
people, yea, with every one of them." Hence he calls the warfare which awaits
all true pastors, the day of
sorrow, for if they please men they cannot be
the servants of God. And of this fact he makes God a witness,
Thou
knowest. Men of wind profess boldly enough that
they have nothing in view but to serve God, that they do not rashly enter on
their course; but the Prophet here sets himself in God's presence, and is not
anxious to secure the approbation of men, being content with that of God
alone.
fD14
And then he adds,
Before thy face has been whatever
has proceeded from my lips. By these words he
intimates, that he had not vainly spoken whatever came to his mind, but what he
had received from God himself, and that before God was everything which had
proceeded from his mouth. We hence learn, that it is not enough for one to have
been once called, except he faithfully delivers what he has received from God
himself, It now follows —
Jeremiah
17:17-18
17. Be not a terror unto
me: thou art my hope in the day of evil. 17. Ne sis mihi in
terrorem; protectio mea tu in die
mali.
18. Let them be confounded
that persecute me, but let not me be me, confounded; let them be dismayed, but
let not me be dismayed: bring upon them the day of evil, and destroy them with
double destruction. 18. Pudefiant qui persequuntur me, et non pudetiam
ego; terreantur illi, et non terrear ego; inducas super eos diem mali, et
duplici contritione contere eos.
Now
the Prophet, having appealed to God as a witness to his integrity, prays him to
show himself as his patron and defender. Thus he again implores God's aid,
Be not
thou, he says,
a terror to
me, that is, "Suffer me not while pleading thy
cause to be terrified." Thy the word, terror, he means such a dread as stupifies
all the feelings. It would have indeed been wholly unreasonable for the Prophets
to fail in constancy and firmness, for it belonged to God to rule them by his
Spirit, and to support them by his grace, from the time he committed to them
their office. Since then no one is of himself fit to discharge the duties of a
faithful teacher, God must: necessarily succor and aid those whom he calls and
sends to the work. This is now what the Prophet speaks of when he says,
Be not to me a
terror, that is, "Be not to me a cause of dread
by depriving me of constancy and firmness, so as to render me an object of
ridicule to all;" and why? because
thou art my
protection, or my hope, for the word means
both.
Thou art
then
my protection
(of this meaning I mostly approve)
in the day of
evil, that is, "I have chosen thee as my
protector, as though thou were a shield to me; as then I have promised myself
the favor of having thee as my help, see that I be not left destitute, since I
have to right for thee and under thy banner." Hence he adds,
Ashamed let them be who persecute
me, and let not me be ashamed; terrified let them be, and let not me be
terrified.
The
Prophet, as we have seen, had a hard contest, not only with one man or with a
few, but with the whole people, and then it is probable that there were many
sects, for when he cried against the avaricious, there was a commotion instantly
made by all those who lived on plunder, when he spoke against the indulgence of
lust, there was a second conspiracy against him; when he condemned drunkenness
and intemperance, there was a new combination formed to oppose him. We hence see
how all the ungodly in all parts and for various reasons assailed the Prophet,
he was therefore constrained to pray, as he now does,
Ashamed let them be who persecute
me, even because they now testified that they
were evidently the enemies of God, for he had no private concern with them, but
faithfully obeyed the command of God. As then he knew them to be God's avowed
enemies, he hesitated not to ask God himself to oppose
them.
fD15
We must yet notice what we have said
in other places, that the Prophet was not only influenced by a holy and pious
zeal, but was also governed by the wisdom of the Spirit. This I again repeat,
for there are many foolish imitators, who always appeal to the vehemence which
the Prophets shewed, while they themselves are carried away by a violent rather
than by a vehement impulse. But we must first see whether the Holy Spirit guides
us, lest we should utter imprecations against the very elect; and then we must
beware of being influenced by the feelings of our flesh, and intemperate zeal is
ever to be feared, for it is a rare gift so to burn with zeal as to join with it
the moderation that is required. As then there is always something turbulent in
our zeal, we must remember that the Prophets never uttered a word but as the
Spirit guided their tongues, and then that they had no regard to themselves,
and, thirdly, that they were so calm and composed in their ardor that they were
not, guilty of excess.
The Prophet no doubt
fully knew that all those were reprobate on whom he imprecated God's vengeance,
but as it does not belong to us to distinguish between the elect and the
reprobate, let us learn to suspend and check our zeal, so that it may not be too
fervid, for we may often mistake, if we follow generally what the Prophet says
here, Bring on them the day of
evil, and with a double breach break them. Were
we thus to speak indiscriminately of all, our zeal would often hit the very
children of God. We must therefore bear in mind, that before the Prophet uttered
this imprecation he was taught by the Spirit of God that he had to do with
reprobate and irreclaimable men. Now a new discourse follows —
Jeremiah
17:19-21
19. Thus said the Lord unto
me, Go and stand in the gate of the children of the people, whereby the kings of
Judah come in, and by the which they go out, and in all the gates of
Jerusalem; 19. Sic dixit mihi Jehova, Vade et sta in porta filiorum
populi; per quam ingrediuntur reges Jehudah, et per quam egrediuntur, (ad
verbum, e qua egrediuntur in ipsa; sed
wb
est supervacuum,) et onmibus portis
Jerusalem:
20. And say unto them,
Hear ye the word of the Lord, ye kings of Judah, and all Judah, and all the
inhabitants of Jerusalem, that enter in by these gates: 20. Et dic illis,
Audite sermonem Jehovae, reges Jehudah, et totus Jehudah, et omnes incolae
Jerusalem, qui ingredimini per has
portas
21. Thus saith the Lord,
Take heed to yourselves, and bear no burden on the sabbath-day, nor bring
it in by the gates of Jerusalem. 21. Sic dicit Jehova, Custodite
vos, (vel, cavete vobis,) in animabus vestris, ne inferatis onus die
sabbathi, (ne tollatis,)et inferatis per portas
Jerusalem.
This discourse is no
doubt to be separated from the preceding one, and whosoever divided the chapters
was deficient in judgment as to many other places as well as here. Now the
meaning is, that so great and so gross was the contempt of the law, that they
neglected even the observance of the Sabbath; and yet we know that hypocrites
are in this respect very careful, nay, Isaiah upbraided the men of his day that
they made so much of their sanctity to consist in the outward observance of
days.
(<230113>Isaiah
1:13.) But, as I have already said, the Jews were so audacious in the time of
Jeremiah that they openly violated the Sabbath, men were become so lost, as we
commonly say, as not to pretend any religion. The licentiousness of the people
was so great that they had no shame; nay, they all openly shewed that they had
wholly cast away the yoke of God and of his law. When this was the case at
Jerusalem, wlmt can we think was done in obscure villages where so much religion
did not exist? for if there was any right teaching, if there was any appearance
of religion, it must have been at Jerusalem.
We
now then see that the Prophet was sent by God to charge the people with this
gross and base contempt of the law; as though he had said, "Go to now, and
pretend that you retain at least some religion: yet even in this small matter,
the observance of the Sabbath, ye are deficient, for ye bring burdens,
that is, ye carry on business on the Sabbath as on other days. As then there is
not among you even an external sanctity as to the Sabbath, why do you go on with
your evasions? for your impiety is sufficiently proved." We now see what the
Prophet means, and what the import of this discourse is which we are now to
explain.
He says first, that he was sent,
go, to bring this message. He had been indeed chosen before a prophet;
but he speaks here of a special thing which he was commissioned to do: and he
says that he was sent to the
chief gate of the city, through which the kings entered in and went out and the
whole
people.
fD16 and then that he was sent
to all the
gates. By these words he means, that it was not
God's will that the profanation of the Sabbath should be partially made known,
but be everywhere proclaimed, in order that he might shame not only the king but
also the whole people. The prophets usually spoke first in the Temple, and then
they went to the gates, where there was a larger concourse of people. But
Jeremiah had here something unusual; for God intended most clearly to condemn
the Jews for their base and inexcusable contempt of the
Sabbath.
He then adds,
Thou shalt say to them, Hear the
word of Jehovah, ye kings of Judah, and let all the people hear, and let all the
citizens of Jerusalem hear,
who enter in at these
gates. The Prophet was commanded to begin with
the king himself, who ought to have repressed so great a licentiousness. It was
therefore an intolerable indifference in the king silently to bear this contempt
of religion, especially in a matter so easy and so evident; for he could not
have pretended that he was unacquainted with it: it was indeed the same as
though the Jews intended to triumph against God, and to shew that his law was
deemed of no value. Hence the profanation of the Sabbath was a proof of their
shamelessness, as they thereby shewed that they cared nothing either for God or
for his law. We shall hereafter see how great that wickedness was; but; I shall
defer the subject, as I cannot now discuss it at large, and a more convenient
opportunity will offer itself.
He bids them to
attend, or to beware in their souls. Some render the words, "As
your souls are precious to you." But I take souls, not for their lives, but for
the affections of their hearts; as though he had said, "Take heed carefully of
yourselves, that this may be laid up in your inmost heart." The word
çpn
nuphesh, means often the heart, the seat of the affections. It is said in
<050415>Deuteronomy
4:15,
"Take heed to yourselves,
µkytwçpnl
lanupheshuticam,
to your
souls."
here it is,
µkytwçpnb,
benupheshuticam, "in your souls;" but there, "to" or "for your souls," as
also in
<062311>Joshua
23:11. But the same thing is meant, and that is, that they were to take great
heed, to take every care, to exert every effort, and, in short, every faculty of
their souls. Take heed then
carefully,
fD17 he says, take heed with every thought
and faculty of your soul, that ye
carry no burden on the Sabbath-day, and that ye bring it not through the gates
of Jerusalem. It was a thing not difficult to
be observed; and further, it was a most shameless transgression of the law; for,
as I have said, by this slight matter they shewed that they despised the law of
God, while yet the observance of the Sabbath was a thing of great importance: it
was important in itself, but to observe it was easy. Hence appeared the twofold
impiety of the people, — because they despised God's singular favor, of
which the seventh day was an evidence; and, because they were unwilling to take
rest on that day, and in so easy a matter, they hesitated not, as it were, to
insult God, as it has been before said.
Hence we
ought to notice also what he says in these words,
Carry no burden, and bring it not
through the gatesof Jerusalem: and this was
emphatically added; for it was not lawful even in the fields or in desert places
to do anything on the Sabbath; but it was extremely shameful to carry a burden
through the gates of Jerusalem; it was as though they wished publicly to
reproach and despise God. Jerusalem was a public place; and it was as though one
was not content privately to do dishonor to his neighbor or his brother, but
must shew his ill-nature openly and in the light of day. Thus the Jews were not
only reproachful towards God, but also dared to shew their impiety in his own
renowned city, and, in short, in his very sanctuary. The rest we must
defer.
PRAYER
Grant, Almighty God, that as thou hast
not only in former times sent thy prophets, but makest the testimony of thy will
to be declared to us daily, — O grant, that we may learn to render
ourselves teachable and submissive to thee, and so willingly bear thy yoke, that
thy holy word may gain among us that reverence which it deserves: and may we so
submit ourselves to thee, while thou speakest to us by men, that we may at
length enjoy a view of thy glory, in which will consist our perfect felicity;
and that we may not only contemplate thy glory face to face, but also hear thee
thyself speaking, and so speaking, that we shall delight in that sweetness,
which is laid up for us in hope, through Christ, our Lord. —
Amen.
Lecture
Sixty-Ninth
Jeremiah
17:22
22. Neither carry forth a
burden out of your houses on the Sabbath-day, neither do ye any work; but hallow
ye the Sabbath-day, as I commanded your fathers. 22. Et ne efferatis onus
e domibus vestris die Sabbathi, et omne opus ne faciatis (nullum opus
faciatis,)et sanctificetis diem Sabbathi, quemadmodum praecepi patribus
vestris.
We stated in our last
lecture why the Prophet so severely reproved the Jews for neglecting an external
rite. It seems indeed a thing in itself of small moment to rest on one day; and
God by Isaiah clearly declares,
(<230113>Isaiah
1:13,) that he cares not for that external worship, for hypocrites think they
have done all their duty when they rest on the seventh day; but God denies that
he approved of such a service, it being like a childish play. We know what Paul
says, that the exercises of the body do not profit much.
(<540408>1
Timothy 4:8.) This was not written when Jeremiah spoke, but it must have been
written in the hearts of the godly. It might then, at the first view, appear a
strange thing, that the Prophet insisted so much or a thing of no great moment:
but the reason I have briefly explained, and that was, — because the gross
impiety of the people was thereby plainly detected, for they despised God in a
matter that could easily be done. Men often excuse themselves on the ground of
difficulty, — "I could wish to do it, but it is too onerous for me." They
could not have alleged this as to the sanctification of the Sabbath; for what
can be easier than to rest for one day? Now, when they carried their burdens and
did their work on the Sabbath as on other common days, it was, as it were,
designedly to shake off the yoke, and to shew openly that they wholly
disregarded the authority of the law.
Another
reason must also be noticed, which I have not yet, stated: God did not regard
the external rite only, but rather the end, of which he speaks in
<023113>Exodus
31:13, and in
<262012>Ezekiel
20:12. In both places he reminds us of the reason why he commanded the Jews to
keep holy the seventh day, and that was, that it might be to them a symbol of
sanctification.
"I have given my
Sabbaths," he says, "to you, that ye might know that I am your God who
sanctifies you."
If then we consider the end designed by the
Sabbath-day, we cannot say that it was an unimportant rite: for what could have
been of more importance to that ancient people than to acknowledge that they had
been separated by God from other nations, to be a holy and a peculiar people to
him, nay, to be his inheritance?
And it appears
from other places that this command was typical. We learn especially from Paul
that the Sabbath-day was enjoined in order that the people might look to Christ;
for well known is the passage in
<510216>Colossians
2:16, where he says that the Sabbath as well as other rites were types of Christ
to come, and that he was the substance of them. And the Apostle also, in the
Epistle to the
<580409>Hebrews
4:9, shews that we are to understand spiritually what God had formerly commanded
respecting the seventh day, that is, that men should rest from their works, as
God rested from his works after he had finished the creation of the world: and
Isaiah, in Isaiah 58, teaches us with sufficient clearness what the design of
the Sabbath is, even that the people should cease from their own pleasure; for
it was to be a day of rest, in which they were truly to worship God, and to
leave off pursuing any of the lusts of their own flesh. And God did not simply
forbid them to do some things; but he says,
"Thou shalt rest from all
thy work."
(Exodus 20:10;
<050514>Deuteronomy
5:14)
To come to the Temple, to offer sacrifices, and to
circumcise infants, were indeed works; but we cannot say that it was a human
work to circumcise infants, for they obeyed God's command in thus presenting to
him their offspring; and it was the same when they came to sing God's praises
and to offer sacrifices.
We now then perceive
that the design as to the ancient people was, that they might know that they
were to rest from all the works of the flesh; and God, that he might more easily
bend them to obedience, set before them his own example; for there is nothing
more to be desired than a mutual agreement between us and God. For this reason
God says,
"I rested the seventh day
from all my works: therefore, rest ye also now from your works."
(<022011>Exodus
20:11)
God had no doubt chosen the seventh day, that men
might devote themselves wholly to the consideration of his works. However this
may be, we see that the principal thing on the seventh day was the worship of
God. And even heathen writers, whenever they speak of the Sabbath, mention it as
the difference between the Jews and the rest of the world. It was, in short, a
general profession of God's worship, when they rested on the seventh day. When
they now regarded it as nothing, by carrying their burdens and violating their
sacred rest, it was doubtless nothing less than wantonly to cast away the yoke
of God, as though they openly boasted that they despised whatever he had
commanded. There was then in the violation of the Sabbath a public defection
from the law. As then the Jews had become apostates, Jeremiah with severity
justly condemns them; and hence he says that their extreme impiety was
sufficiently proved, because they thus disregarded the seventh
day.
He says further,
Carry not a burden from your
houses. Under one thing he includes every
worldly business, by which they violated the Sabbath, though he afterwards adds
also what is general, And do no
work, but sanctify the Sabbath, as I commanded your
fathers. To sanctify the Sabbath-day is to make
it different from the other days; for sanctification is the same as separation:
they ought not then to have done their own concerns on that day as on other
days; for it was a day consecrated to God. He then adds, that it was a day which
he commanded their fathers to keep holy. He doubtless claims here
authority for the law on the ground of time; as though he had said, that he did
not introduce the law on that day or on the day before, but that from the time
he gathered the people for himself, the precept concerning the observance of the
Sabbath had been given, as it was evident; for God at the beginning thus spoke
by Moses,
"Remember the seventh
day," etc.
(<022008>Exodus
20:8.)
As then the whole law of God and the whole of
religion fell to the ground through the violation of the Sabbath, the Prophet
rightly reminded them here that this day was commanded to be observed by their
fathers. We may add further, that they were not ignorant of the memorable
punishment by which God had sanctioned the observance of the Sabbath, when by
his command he who gathered wood on that day was stoned to death. It now follows
—
Jeremiah
17:23
23. But they obeyed not,
neither inclined their ear, but made their neck stiff, that they might not hear,
nor receive instruction. 23. Et non audierunt, et non inclinarunt aurem
suam, et obduraverunt cervicem suam non audiendo et non recipiendo
disciplinam.
Here the Prophet
exaggerates their crime, — that the Jews had not now begun for the first
time to violate this precept of the Law; for he reminds them that the Sabbath
had been before violated by their fathers. We have said elsewhere that men are
less excusable when the children follow the bad examples of their fathers. This
is indeed what the world does not commonly think; for we see at this day, that
most men boast of the examples of their fathers, when they wish to reject both
the Law and the Prophets and the gospel: they think themselves to be defended by
a strong shield, when they can object to us and say that the fathers had done
otherwise. But we have seen from many passages how frivolous is such a defense;
and Jeremiah here confirms the same thing, by saying that the crime of the
people was the more atrocious, because their fathers had many ages before begun
to despise this command of
God.
But they heard
not,
fD18 he says,
nor inclined their ear, but
hardened their neck. By these words he shews
most clearly that their fathers had not sinned through inadvertence or
ignorance, but because they had hardened themselves in the contempt of God. It
often happens that men, rightly taught, go astray through ignorance, as their
want of knowledge may prevent them to understand what they hear: but when men
incline not their ear, but harden their neck, their obstinacy becomes manifest,
for they knowingly and wilfully reject God. Such perverseness then does Jeremiah
here set forth by the various expressions he employs, as we have seen done in
other places.
As to the hardening of the
neck, it is a metaphor, as stated elsewhere, taken from untameable oxen.
God compares his law to a yoke, and for the best reason; for as the oxen are
tamed that they may labor and are trained to obey when the yoke is laid on them;
so also God proves our obedience, when he rules us by his law, for we otherwise
wander after our lusts. As therefore God corrects and checks in us by his law,
all the unruly passions of the flesh, he is said to lay his yoke on us. Now, if
we are intractable and do not submit to the authority of God, we are said to
harden our neck. Jeremiah speaks afterwards without a metaphor, and says,
That they heard not, nor received
instruction, or
correction.
fD19 The word
rswm
musar, means teaching or correction. The import of the whole is, that the
Jews were not only unteachable when the will of God was plainly made known to
them, but that they were also refractory and perverse in their spirit: for when
to teaching were added exhortations the more to stimulate them, and when to
these were added threatenings, yet God could not by any means subdue their
wantonness. It now
follows--
Jeremiah
17:24-25
24. And it shall come to
pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden
through the gates of this city on the sabbath-day, but hallow the sabbath-day,
to do no work therein; 24. Et erit, si audiendo audieritis me, dicit
Jehova, ne efferatis onus per portas urbis hujus die Sabbathi, et ad
sanctificandum diem (hoc est, si sanctificatis diem,) non agendo in eo
quicquam operis;
25. Then shall
there enter into the gates of this city kings and princes sitting upon the
throne of David, riding in chariots and on horses, they, and their princes, the
men of Judah, and the inhabitants of Jerusalem; and this city shall remain for
ever. 25. Tunc (copula enim hic accipitur pro adverbio temporis)
ingredientur per portas urbis hujus Reges et principes, sedentes super solium
Davidis, vecti curru et equis, ipsi et proceres eorum, vir Jehudah, et incolae
Jerusalem, et habitabitur urbs haec in
perpetuum.
Jeremiah introduced, as I
have said, a condemnation as to the fathers, that he might make the Jews of his
age ashamed of themselves, lest they shouhl imitate the example of those whom
they saw to have been disobedient to God. He yet shews, that God would be
reconciled to them, provided they from the heart repented; as though he had
said, — "Your fathers indeed provoked, for many years, and even for ages,
the vengeance of God; but as he is ever inclined to mercy, he is ready to
forgive you, if only you cease to follow your fathers and return to him." In
short, he promises them pardon for the time past, if they turned to
God.
If by hearing ye will hear, he says,
so as to carry no burden through
the gates of this city on the sabbath-day, and
to sanctify (this is connected with "hear")
the sabbath-day, so that ye do no
work on it; then shall enter through the gates of this city kings and
princes, etc. He first promises them a
perpetuity as to the kingdom; and it was the chief happiness of the people to
have a king from the posterity of David; for thus they saw as it were with their
eyes the favor of God present, with them, inasmuch as David and his posterity
were visible pledges of God's favor. And we must remember also, that that
kingdom was a type of a better kingdom, which had not yet been plainly
discovered. Hence in the posterity of David the Jews beheld Christ, until he was
manifested. For this reason I said, that they were miserable without a king, and
that the perpetuity of the kingdom was a main part, of their happiness. This is
the reason why Jeremiah now sets before them, as a singular benefit, the
continuance of David's kingdom among them, provided they observed the
sabbath-day: and thus God did not only strictly demand what he had a ritht to
do, but also allured them by the sweetness of his promise, according to his
usual manner. He may indeed in one word command what he pleases; but when he
invites us by promises, he has a regard to our
infirmity.
But it may be here asked, Was the
rest on the seventh day of such a moment, that God should on that account
promise to them the perpetuity of the kingdom? The answer has been already
given, that is, that the end, which was spiritual, was connected with the
outward rite; for God commanded the people to keep holy this day, that they
might have a manifest symbol:, as it has been said, of their own sanctification.
When therefore the Prophet thus speaks,
If ye carry no burden through the
gates of this city, that is, If ye observe the
sabbath-day, the perpetuity of the kingdom shall be secured to you, — when
he thus speaks, he had doubtless, as I have said, a regard to a true observance
of the day, which consists not in the naked rite, but included something greater
and more excellent, even that they might learn by self-denial to render
themselves up to God to be ruled by him; for God will not work in us, unless we
first renounce our own reason and the thoughts and feelings of our flesh. In the
observance of the Sabbath, therefore, is briefly included the whole of religion:
hence he says, Enter in shall
kings and princes, sitting on the throne of
David.
Noticed also ought to be the state of
things at that time: It was a time when the country was nearly in ruins and the
kingdom greatly weakened, so that the kings and the whole people were daily
exposed to danger. When therefore there were hardly any means to defend the city
and to support the kingdom, Jeremiah promised it, as a special favor from God,
that the kings and the Princes would be rendered secure. From the family of
David, as it is well known, were descended the royal counsellors; and hence he
says of the counsellors as well as of the king, that they would sit on the
throne of David: and he further says, They shall
ride in a chariot and on horses,
they the kings and their princes; and he adds,
the men of Judah,
etc. He extends the promise to the whole
body of the people; after having spoken of the chief men, he then adds, that the
whole community would be partakers of this blessing and favor of God; for the
kingdom was formed, that the whole people might know that they were under God's
care and protection. It was not then without reason that Jeremiah states here
that this blessing would be conferred in common on the whole
people.
And
inhabited, he says,
shall be the city
perpetually. For the same reason he also adds
this; for Jerusalem was then in great danger; nay, there were new terrors daily,
and there was a horrible desolation in every part, for the whole country had
been visited with many calamities. Jeremiah therefore promised now what in a
manner seemed incredible, that is, that the city would be made safe, if they
truly and faithfully worshipped God, and testified that by observing the
Sabbath. The meaning is, that it would be their own fault, if they found not the
aid of God sufficient for them, that even if they were besieged by enemies, yet
God would be a sure protector of their safety, provided they became his true and
faithful servants. He afterwards adds
—
Jeremiah
17:26
26. And they shall come from
the cities of Judah, and from the places about Jerusalem, and from the land of
Benjamin, and from the plain, and from the mountains, and from the south,
bringing burnt-offerings, and sacrifices, and meat-offerings, and incense, and
bringing sacrifices of praise, unto the house of the Lord. 26. Et venient
ex urbibus Jehudah, et ex circuitibus (hoc est, ex toto circuitu)
Jerusalem, et ex terra Benjamin, et ex planitie, et ex monte (hoc est, ex
montibus, vel, regionibus montanis,) et a meridie, afferentes
holocaustum, sacrificium, et oblationem
hjnm
et thus, et afferentes confessionem (vel, laudem,) in domum
Jehovae.
Here he mentions the second
part of the blessing; for the whole people would be preserved safe in the
possession of their kingdom and priesthood, as in both the favor of God
appeared; for both the king and the priest were types of Christ. For as by the
priesthood they knew that God was propitious to them, they being reconciled to
him by sacrifices, and as by the kingdom they knew that God was the protector
and guardian of their safety, so these two things constituted a real and
complete happiness. Hence the Prophet, having mentioned one of these things, now
proceeds to the other,
—
They shall come from
the cities of Judah ad from the whole circuit of Jerusalem, and from the land of
Benjamin, and from other places, to offer
sacrifices in the Temple. Sacrifices of themselves could not indeed serve the
people; but Jeremiah assumed this principle, — that reconciliation was not
in vain promised to the people by the sacrifices; for sins were really atoned,
and Godas it were came forth to gather a people for himself. It was the same as
though God said, that he would by all means be gracious to them, if only they
observed the Sabbath, that is, if they with a pure heart devoted themselves to
his service. The country, as I have said, was in a great measure laid waste; but
the Prophet, after having spoken of the city, now adds, that all Judea would
become inhabited, for from thence they would ascend to the Temple to offer
sacrifices. After having mentioned the whole circuit, he names the
land of
Benjamin, the half tribe of whom, as it is well
known, had continued in the faith, and had not separated from the family of
David; indeed a part of the city was in the tribe of
Benjamin.
He afterwards adds,
the plain and the
mountains, as though he had said, God's
worshippers would come from all the neighboring region to celebrate the feasts
and to offer sacrifices as usual.
At last he
mentions burnt-offering,
sacrifice, and oblation,
hjnm,
meneche; the three principal offerings. But Jeremiah wished to shew
briefiy that God would cause religion to flourish and prevail among them as
before. But after having spoken of the external worship, he then refers to the
end, They shall
bring, he says, confession, or praise,
hdwt,
tude, into the Temple.
fD20 Here by one word Jeremiah includes the
chief thing in sacrifices, as we may learn from
<190101>Psalm
1:14, 23; where it is said,
"sacrifice praise unto
God."
God there rejects the sacrifices which were offered
by the Jews without a right motive: he then shews what he required, commanding
them to sacrifice praise. So now Jeremiah teaches us that the design of all
sacrifices was to celebrate the name of God, that is, that the Jews might
profess that they owed all things to him, that they received their life and
their safcty freely from him. in short, they were thereby to testify their
gratitude before God. So at this day this truth remains the same, though the
types have been abolished: we do not offer calves or oxen or rams, but the
sacrifice of praise, by confessing and proclaiming his benefits and blessings,
according to what the Apostle says in
<581315>Hebrews
13:15. But what ought to prevail among us apart from types, was formerly
accompanied with types; and yet this truth was observed by the Jews in common
with us, — that while they offered their sacrifices under the Law, they
were to testify their gratitude by visible symbols. Let us proceed —
Jeremiah
17:27
27. But if ye will not hearken
unto me to hallow the sabbath-day, and not to bear a burden, even entering in at
the gates of Jerusalem on the sabbath-day; then will I kindle a firein the gates
thereof, and it shall devour the palaces of Jerusalem, and it shall not be
quenched. 27. Quod si non audietis me ad sanctificandum diem sabbathi, et
non tollendo onus, et ingrediendo per portas Jerusalem die sabbathi; tunc
accendam ignem in portis ejus, et vorabit palatia Jerusalem, et non
extinguetur.
Now, on the other hand,
the Prophet terrifies them, if they hearkened not to the promises of God. God
first kindly allures us; but when he sees us to be refractory, he deals with us
according to the hardness of our hearts. He therefore now adds threatenings to
promises. He had said, that the Jews would be happy, if they worshipped and
served God faithfully; for their priesthood and their kingdom would be continued
to them.
But he now adds,
If ye will not obey, so as
to sanctify the sabbath-day, and not to carry a burden on it, and not to enter
through the gates of Jerusalem, that is, for
the purpose of doing business (for it was lawful for them, as it is well known,
to go out of the city, but by entering he means the transaction of business)
—
If
then ye will not hearken to
me in this respect,
then,
he says, I will kindle a fire in
the gates of this city. We see the design of
the Prophet, — that he would have the Jews to entertain a sure hope of
their safety, provided they repented, and provided the pure and uncorrupted
worship of God prevailed among them; but that, on the other hand, he wished to
fill them with terror, if they went on in their
obstinacy.
No doubt this commination greatly
offended them; for we know how self-confident they were, and how foolishly they
boasted that the city, in which God had his habitation, could not be demolished;
and yet the Prophet declares here that the destruction of the holy city was nigh
at hand, if they violated the sabbath-day as they had been accustomed to do. But
that this punishment might not seem to be too severe, he shews that the people
were inexcusable, if they rejected these plain warnings: he says,
If ye will not hearken to
me; for they might have otherwise objected and
said, that they had been deceived, as they did not think that there was so great
a sin in violating the Sabbath. Jeremiah now excludes all such evasions, for he
says in effect, "Behold I am present with you by God's authority; if ye will
violate the Sabbath as hitherto, what excuse can you make? Have you not been
proved guilty of open impiety? for God has spoken; and how is it that ye reject
his teaching?" We thus see that this,
If ye will not hearken to me so
as to sanctify the Sabbath, was said to
anticipate an objection.
He then adds,
Devour shall the fire the gates
of the city, and shall not be extinguished,
that is, shall not be extinguished until it shall consume the whole city and its
gates. We indeed know that assemblies were then held at the gates, and that they
were therefore places of great importance. As to the fire it is to be
taken metaphorically for destruction; and yet we know that even fire was kindled
by the Chaldeans; for they deemed it not enough to demolish the city, but
proceeded still farther: hence the Temple was burnt, and the houses were
consumed by fire. We ought however to explain the word of the Prophet as meaning
simply this — that God's vengeance would be like fire, destroying and
consuming all things, so that not even the gates would remain. Something usually
remains when cities are demolished to the foundations; but God threatens the
Jews with something more grievous — that the city would not be in a common
way destroyed, but be so wholly consumed that nothing would remain. We shall
proceed to-morrow.
PRAYER
Grant, Almighty God, that as thou dost
not now prescribe to us one day on which we are to testify that we are
sanctified by thee, but commandest us to observe a sacred rest through our whole
life, so as to renounce ourselves and the world, — O grant, that we may
really contemplate this rest, and so crucify the old man, that being effectually
united to thine only-begotten Son, we may become also partakers of that
resurrection in which he has led the way, and be gathered into that celestial
kingdom which he has procured for us by his death and resurrection, after having
so fought in this world, under thy banner, that thou mayest ever reign in us and
rule and govern us by thy Spirit, so that nothing throughout life may be our own
doing, but that we suffer ourselves to be governed by thee, until thou at length
become to us all in all. — Amen.
CHAPTER
18
Lecture
Seventieth
Jeremiah
18:1-6
1. The word which came to
Jeremiah from the Lord, saying, 1. Sermo qui fait ad Jeremiam a Jehova,
dicendo,
2. Arise, and go down to
the potter's house; and there I will cause thee to hear my words. 2.
Surge, et descende in domum figuli, et faciam
audire
fD21 te verba
mea.
3. Then I went down to the
potter's house; and behold, he wrought a work on the wheels. 3. Et
descendi in domum figuli, et ecce ipse faciens opus super lapide (super typo;
alii vertunt, super
rotam:)
4. And the vessel that he
made of clay was marred in the hand of the potter: so he made it again another
vessel, as seemed god to the potter to make it. 4. Et corruptum
fuit vas, quod ipse faciebat ex luto (lutum, ad verbum) in manu figuli;
et reversus est, et fecit vas aliud sicut rectum fuit in oculis figuli ut
faceret:
5. Then the word of the
Lord came to me, saying, 5. Et fuit sermo Jehovae ad me,
dicendo,
6 O house of Israel,
cannot I do with you as this potter? saith the Lord. Behold, as the clay
is in the potter's hand, so are ye in mine hand, O house of
Israel. 6. Annon sicut figulus hic potero vobis facere, domus Israel?
dicit Jehova: ecce sicut lutum in manu figuli, ita vos in manu mea, domus
Israel.
The sum of what is here
taught is, that as the Jews gloried in God's singular favor, which yet had been
conferred on them for a different purpose, even that they might be his sacred
heritage, it was necessary to take from them a confidence of this kind; for they
at the same time heedlessly despised God and the whole of his law. We indeed
know that in God's covenant there was a mutual stipulation — that the race
of Abraham were faithfully to serve God, as God was prepared to perform whatever
he had promised; for it was the perpetual law of the covenant.,
"Walk before me and be
perfect,"
which was once for all imposed on Abraham, and
extended to all his posterity. (Genesis 17:1.) As then the Jews thought that God
was by an inviolable compact bound to them, while they yet proudly rejected all
his prophets, and polluted, and even as far as they could, abolished, his true
favorship, it was necessary to deprive them of that foolish boasting by which
they deluded themselves. Hence the Prophet was commanded to go down to the
potter's house, that he might relate to the people what he saw there, even that
the potter, according to his own will and pleasure, made and re-made
vessels.
It seems indeed at the first view a
homely mode of speaking; but if we examine ourselves we shall all find, that
pride, which is innate in us, cannot be corrected except the Lord draws us as it
were by force to see clearly what it is, and except he shews us plainly what we
are. The Prophet might have attended to God speaking to him at his own house,
but he was commanded to go down to the house of the potter — not indeed
for his own sake, for he was willing to be taught — but that he might
teach the people, by adding this sign as a confirmation to his
doctrine.
He then relates what had been enjoined
him, that he descended into the potter's house; and then he relates what he saw
there — that when the potter formed a vessel
it was
marred, and that he then made another vessel
from the same clay, and, as it seems, one of a different form; for there is a
peculiar emphasis in these words,
as it seemed right in his eyes. The application
is afterwards added —
cannot I, as the potter, change
you, O house of Israel? Doubtless, ye are in my hand as the clay in the hand of
the potter; that is, I have no less power over
you than the potter over his work and his earthen
vessels.
fD22
We now see what this doctrine
contains — that men are very foolish when they are proud of their present
prosperous condition, and think that they are as it were fixed in a state of
safety; for in a single moment God can cast down those whom he has raised up,
and also raise up on high those whom he has before brought down to the ground.
This is even well known by heathens, for moderation is commended by them, which
they describe thus — "That no one ought to be inflated in prosperity, nor
succumb in adversity." But no one is really influenced by this thought, except
he who acknowledges that we are ruled by the hand of God: for they who dream
that fortune rules in the world set up their own wisdom, their own wealth, and
their own strongholds. It must then necessarily be, that they always delude
themselves with some vain hope or another. Until then men are brought to know
that they are so subject to God's power that their condition can in a single
moment be changed, according to his will, they will never be humble as they
ought to be. This doctrine therefore was entitled to special notice, especially
when we consider how foolishly the Jews had abused the privilege with which God
had favored Abraham and all his posterity; it was therefore an admonition
altogether necessary. Besides, if we come to ourselves, we shall find that it
requires a great effort to learn to humble ourselves, as Peter reminds us, under
the mighty hand of God.
(<600506>1
Peter 5:6.)
With regard to the words we must
observe that
µynbah
eabenim, is a word in the dual number. The Prophet no doubt meant the
moulds, des moules; for they who render it "wheel" seem not to understand
the subject.
fD23 The Prophet evidently refers to the
moulds, made either of stone, or of wood, or of white clay; and this the number
sufficiently proves. He then saw the potter with his moulds, avec ses
moules, so that when he had formed one vessel it was marred; then he took
the same clay and formed another vessel, and that according to his own will. I
have already stated why it was necessary for the Prophet to go down to the
potter's house: he did so that he might afterwards lead the Jews to see their
own case in a more vivid manner; for we know what a powerful effect a
representation of this kind produces, when a scene like this is set before our
eyes. Naked doctrine would have been frigid to slothful and careless men; but
when a symbol was added, it had much greater effect. This then was the reason
why God ordered the Prophet to see what the potter was
doing.
Now, in the application, we must notice
how things correspond: As the clay is at the will and under the power of the
potter, so men are at the will of God: God then is compared to the potter. There
is indeed no comparison between things which are equal, but the Prophet argues
from the less to the greater. Then God, with respect to men, is said to be the
potter, for we are the clay before him. We must also notice the variety in what
was formed: from the same clay one vessel is made, then another different from
the first. These three things that are compared ought to be specially observed.
It is then said, cannot I, as the
potter, do with you, O house of Israel? God
includes here two of these comparisons, he compares himself to the potter, and
he compares the people to clay. We know that God has much greater power over men
than a mortal man over the clay; for however he may form it into vessels he is
yet not the creator of the clay. Then much greater authority has God over men
than the potter over the clay. But the comparison, as I have said, is of the
greater with the less, as though he had said, "The potter can form the clay at
his will; am I inferior to him? or, is not my power at least, equal to the power
of the artificer, who is a mortal and of an abject condition?" Then he adds,
with
you, or to you,
O house of Israel?
as though he had said, "Trust ye in your own
excellency as you please, yet ye are not better than the clay, when ye consider
what I am and what I can do to you."
We have now
seen two of the comparisons; the third follows--that God can turn us here and
there, and change us at his will. Then how foolishly do men trust in their
present good fortune; for in a single moment their condition can be altered, as
there is nothing certain on the earth.
But we
must bear in mind what I have already stated — that vain was the
confidence by which the Jews deluded themselves; for they thought that God was
bound to them, and so they promised themselves a state of perpetuity, and, as
though they could with impunity despise the whole law, they ever boasted that
the covenant, by which God had adopted the seed of Abraham, was hereditary. Now
the Prophet shews that the covenant was in such a way hereditary, that yet the
Jews ought to have regarded it as it were an adventitious benefit, as though he
had said, "What God gave you he can take away at any time; there is then nothing
certain to you, except so far as God will be propitious to you." In short, he
reminds them that the whole of their safety depended on God's gratuitous layout,
as though he had said, "Ye have nothing as your own, but what God has conferred
on you is at his will and pleasure; he can to-day take away even what he had
yesterday given you. What meaneth then this foolish boasting, when ye say that
ye are exempted from the common lot of men?"
The
Jews might indeed have rightly disregarded all the dangers of the world, for God
had gathered them under his own protection; they would indeed have been safe
under his guardianship, had they observed mutual faithfulness, so as to be
really his people as he had promised to be their God; but as they esteemed as
nothing his whole law, and made void the covenant in which they foolishly
gloried, the Prophet, as we see, did not without reason shake off that
confidence by which they deceived themselves.
We
may hence gather a useful doctrine: With regard to the whole race of man there
is nothing certain or permanent in this life; for God can change our condition
at any time, so as to cast down the rich and the eminent from their elevation,
and also to raise up the most despised of men, according to what is said in
Psalm 113:7. And we know this to be true, not only as to individuals, but also
as to nations and kingdoms. Many kings have so increased their power as to think
themselves beyond the reach of harm; and yet we have seen that God laid them
prostrate as by a sudden whirlwind: so also it has happened to powerful nations.
With regard then to the condition of mankind, God shews here as in a mirror, or
by a vivid spectacle, that sudden changes are often in the world: which ought to
awaken us from our torpor, so that no one of us may dare to promise himself
another day, or even another hour, or another moment. This is one thing; but
this doctrine has a peculiar application to us; for as God has by a peculiar
favor separated us from the rest of the world, so he would have us to depend
wholly on his mere good will. Faith indeed ought to be tranquil, nay, it ought
to disregard whatever may bring on us any terror or anxiety; but faith, where
has it its seat? In heaven. Then courage is required in all the children of God,
so that they may with a quiet mind disregard all the changes of the world. But
we must see that the tranquillity of faith be well founded, that is, in
humility. For as we cast our anchor in heaven, so also, with regard to
ourselves, we ought always to he low and be humble. Whosoever then flies in vain
confidence boasts in vain of faith, and falsely pretends that he trusts in God.
Let it then ever come to our minds, and constantly recur to us, that our
condition is not through ourselves safe and secure, but through the gratuitous
goodness of God. We now see the application of this doctrine. The Prophet
proceeds, —
Jeremiah
18:7-10
7. At what instant I shall
speak concerning a nation, and concerning a kingdom, to pluck up, and to pull
down, and to destroy it; 7. Subito loquar contra gentem et contra regnum,
ad evellendum et eradicandum (alii vertunt, ad frangendum, vel, conterendum) et
ad perdendum.
8. If that nation,
against whom I have pronounced, turn from their evil, I will repent of the evil
that I thought to do unto them. 8. Et conversa fuit gens illa a malo suo
(hoc est, a malitia sua,) de qua (vel, pro qua) locutus sum adversus illam; et
(potius, tunc; copula valet hic adverbium temporis) poenitebit me super malo,
quod cogitaveram ut facerem
ei.
9. And at what instant I
shall speak concerning a nation, and concerning a kingdom, to build, and to
plant it; 9. Et repente loquar super gentem et super regnum, ad
aedificandum et ad
plantandum;
10. If it do evil in
my sight, that it obey not my voice, then I will repent of the good wherewith I
said I would benefit them. 10. Quod si fecerit malum coram oculis meis,
ut non audiat vocem meam, tunc poenitebit me super bono, quod locutus fueram ut
benefacerem ei.
This is a fuller
application of the Prophet's doctrine; for he had said generally before, that
the people were in God's hand as the clay is in the hand of the potter; but he
adds here what is more popular or comprehensive, — that all men are in the
hand of God, so that he now favors one nation with his blessing, and then
deprives them of it, and that he raises up those whom he had previously brought
low.
I have said that this part of the doctrine
is more popular or comprehensive, for he refers to repentance. When Paul adduced
this similitude, — that we are in the power of God as the clay is in the
hand of the potter, he spoke not in so popular a manner: for he did not speak of
repentance, but ascended higher and said, that before the world was created, it
was in God's power to determine what he pleased respecting every individual, and
that we are now formed according to his will, so that he chooses one and rejects
the other. Paul then did not refer to faithfulness nor to repentance, but spoke
of the hidden purpose of God, by which he has predestinated some to salvation
and some to destruction. (Romans 9:21.) Isaiah also seems to have had the same
thing in view; for he says only,
"Woe to them who rise up
against their
Maker."
(<234509>Isaiah
45:9.)
Cannot I determine, saith God, with regard to men, as
the potter, who forms the clay as he pleases? We must then maintain this
principle, — that men are thus formed according to God's will, so that all
must become mute;. for uselessly do the reprobate make a clamor, object and say,
"Why hast thou formed us thus?" Has not the potter, says Paul, power, etc.? This
is what must be said of God's hidden
predestination.
But Jeremiah here accommodates
his doctrine to the people, that he might shew, that God had by a gratuitous
covenant cliosen and adopted the seed of Abraham in such a way, that he could
still repudiate the unworthy, even all those who despised so great a
favor.
We now see the various applications of
this doctrine; God determined, before the creation of the world, what he pleased
respecting each individual; but his counsel is hid, and to us incomprehensible.
There is here a more familiar application made, — that, God at one time
takes away his blessings, and that at another he raises men as it were from
death, that he might set them on high, according as he pities those who truly
and from the heart turn to him, or is offended with the ingratitude of such as
reject his offered favors.
Hence he says,
Suddenly will I speak against a
nation and against a kingdom, to pull down, to root up, or to extirpate, and to
destroy. By saying
suddenly,
he reminds the Jews of their origin; for what was their condition when the Lord
stretched out his hand to them, and brought them from that wretched bondage in
which they lived? as though he had said, "Consider from whence God raised you,
and then acknowledge that he raised you in a wonderful manner and beyond human
expectation; for in the same day ye were of all the most miserable, and of all
the most happy; one night not only brought you from death into life, but carried
you from the deepest abyss above all earthly happiness, as though ye rode on the
clouds." God then suddenly spoke.
fD24
But he refers also to punishment; God
speaks of a nation and of a kingdom, to do it good; and he speaks again, in
order to pull down, to destroy a nation and a kingdom. How then comes it, that
they who seem for a time to flourish and to be most happy, suddenly perish?
Because God punishes men for their ingratitude. And how comes it, that they, who
were trodden under foot by all, suddenly rise? Because the Lord pities
them.
But the Prophet speaks first of
punishment;
Suddenly,
he says, will I speak of a nation
and of a kingdom, to pull down, to extirpate and to
destroy; that is, even they who seem far from
all danger shall find that they are exposed to my judgment. But
if a
nation, he says,
turns from its wickedness,
against whom I have spoken, then I will repent of the
evil, etc. The Prophet no doubt intended to
shut up the mouths of the Jews, who, as we have before seen, continually
contended with God; for he could not convince them that the punishments were
just which God inflicted on them for their sins. As then they were thus perverse
in their wickedness, and hypocrisy also had hardened them the more, the Prophet
says here in God's name, "When I speak against a nation and threaten final ruin,
if it repents, I shall be immediately reconciled to it; there is therefore no
ground for the Jews to expostulate with me, as though I dealt with them too
severely; for they shall find me reconcilable if they repent from the heart." It
follows then, that their obstinacy was the cause why God proceeded in his
judgments, for the repentance of God means no other thing than what Scripture
says elsewhere, that he is merciful, slow to wrath, and ready to forgive.
(<041418>Numbers
14:18; Psalm 103:8.) He then here testifies, that nothing hindered the Jews from
being in a better state but their own
perverseness.
On the other hand, he affirms,
that the lost are restored, when the Lord
speaks suddenly, of a nation and
of a kingdom, to build and to plant; as though
it was said, — "I will not only forgive, but I am ready to bestow
blessings on those whom I had previously rejected as mine enemies." Then God
amplifies his goodness when he says, that he will not only forgive the sins of
men, so as freely to pardon them, but that he is ready to bestow on them all
kinds of blessings, if they seek to be reconciled to
him.
Now follows the opposite clause,
But if it will do evil before
mine eyes, so as not to hear my voice; that is,
when a nation has been planted through my kindness, (for this is required by the
context,) then I will
repent, etc. By this denunciation is meant,
that God would tread in the dust those whom he had favored with singular
benefits, on account of the abuse made of them; although he had said, "When I
promise bountifully and freely to a nation or a kingdom everything that can be
wished, except my favor and goodness be rightly received, then I repent of the
good done to it." The meaning is, that the way of pardon is always open, when a
sinner turns to God, and that it is in vain for men to boast of God's promises,
except, they in fear and obedience submit themselves to
him.
Both these things were necessary; that is,
that the Jews should know that God would be entreated if they repented, and that
his promises could not be extended to those who were guilty of such gross abuse
as a total disregard of his law and his prophets. Then the Prophet mentions here
the ordinary course, — that as soon as men repented, they might safely and
fully expect good things from God, for he is inclined to mercy; and then, that
no nation, however it may excel in gifts, ought to indulge a foolish confidence
and to use its present glory as means to despise its giver, for God can take
away what he has given. The real import of the whole then is, that we cannot
expect to enjoy the benefits which God bestows on us, except we persevere in
faithfulness and in the fear of him. It is indeed cmtain that God's blessings do
not depend on worthiness in man; but still he will not have his bounty to be
despised, as was the case with the Jews, and at this day it is a common thing in
the world. It now
follows,--
Jeremiah
18:11-12
11. Now therefore go to,
speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus
saith the Lord, Behold, I frame evil against you, and devise a device against
you: return ye now every one from his evil way, and make your ways and your
doings good. 11. Et nunc (agedum) dic ad virum Jehudah (hoc est,
ad unumquemque,) et incolas Jerusalem, dicendo (alloquere omnes Judaeos et
incolas Jerusalem,)sic dicit Jehova, Ecce ego fingo super vos malum, et cogito
super vos eogitationem; revertimini igitur quisque a via sua mala, et rectas
facite vias vestras et studia
vestra.
12. And they said, There
is no hope: but we will walk after our own devices, and we will every one do the
imagination of his evil heart. 12. Et dixerunt, Actum est; quia post
cogitationes nostras ambulabimus, et quisque pravitatem cordis sui mali
faciemus.
The Prophet is now bidden
to turn his discourse to the Jews, that he might apply the doctrine of
repentance, to which he had referred; for a doctrine generally stated, as it is
well known, is less efflcient. He then contends here, as it were, in full force
with his own nation:
Say
then to the Jews and the
inhabitants of Jerusalem, who indeed ought to
have shewn the way to others, but were themselves the worst of all,
return
ye, he says,
every one from his evil
way. Here God shews, that what he had before
stated generally, applied peculiarly to the Jews, — that he is
reconcilable when a sinner returns to him, and that they who disregard and
despise his goodness cannot possibly escape
unpunished.
Return
ye, he says,
every one from his evil way, and
make right your ways; why so?
For behold I frame for you an
evil, and I think for you a thought; that is,
"Vengeance is now prepared and is suspended over your heads, except ye turn in
due time; but if ye truly and from the heart repent, I am ready to receive you."
We see how God includes the two things before referred to: He had previously
said, "If I speak against a nation, and it turns from its sins, I immediately
repent; but when I promise to be a father to a nation or a kingdom, I do not
allow myself and my bounty to be despised, which men do when they reject what I
offer." But he now says, Behold,
I
think,
fD25 etc.; this refers to the former clause,
the threatenings; and then when he adds,
Return
ye, he promises pardon; for as it has been said
elsewhere and often, there can be no exhortation to repentance without a hope of
favor, as God cannot be feared, except there be propitiation with him, according
to what is said in Psalm 130:4.
God then shews
in this verse, that he was ready to receive the Jews if they repented; but that
if they continued perverse as they were wont to be, he would not suffer them to
go unpunished, for he thought of evil for them. But this thought included the
effect, the execution, as he was the potter, in whose hand and power they
were.
Then the Prophet adds what shews how
hopeless was the impiety of the people, for all his labor was in vain. It was
indeed a monstrous stupidity, when they could not be terrified by God's
threatenings not allured by his kind promises. But the Prophet meant also to
shew, that God tried all means to restore the people from ruin to life and
salvation, but that all means were tried in vain, owing to the irreclaimable
character of the people. I cannot finish the subject to-day; I must therefore
defer it till to-morrow.
PRAYER
Grant, Almighty God, that since we stand
or fall at thy will, we may be conscious of our weakness and frailty, and
constantly remember that not only our life is a shadow, but that we are wholly
nothing, and thus learn to trust in thee alone, and to depend on thee alone and
on thy good pleasure; and as it is thine to begin and to complete whatever
belongs to our salvation, may we in real fear and trembling submit ourselves to
thee, and proceed in the course of our calling, ever calling on thee, and
casting all our cares into thy bosom, until being at length freed from all
dangers, we shall be gathered into that eternal and blessed rest which has been
obtained for us by' the blood of thine only-begotten Son. —
Amen.
Lecture
Seventy-First
The Prophet, having related that he had denounced on
the Jews the vengeance of God, adds now, how proudly they despised his
threatenings. And their sin was on this account enhanced, because a hope of
pardon remained for them, provided they returned to God. But the Prophet says,
that they expressly refused to do so. They said,
çawn
nuash, which we render, "It is all over," though interpreters in general
render it, "It is past hope." We have spoken of this word in chapter second, and
the Prophet now repeats the same thing, — that the Jews were obstinately
given to superstitions, and also to perverted counsels, thinking that they could
well provide for their own safety and drive away all dangers by connecting
themselves, at one time with the Assyrians, and at another with the Egyptians.
But as the verb
çay
iash, may be taken as signifying, to be weary, as we learn from the
twelfth chapter of Ecclesiastes; it may perhaps be not unsuitably rendered here,
"We are become weary;" that is, we are unwilling to consume so much labor in
vain; for the ungodly took this as a reason for their obstinacy, that they had
labored long and much in something or another; and pride hardened them, and they
said, :'Have we not hitherto labored in vain?" Now this meaning, "We have become
wearied," Does not appear in-suitable, by which they implied, "Thou oughtest to
have called us back at the beginning; but now we have nearly finished the whole
journey and are not far distant from the goal; it cannot then be that we shall
return to the starting place, for it would be absurd for us to spend so much
labor in vain and to no purpose." Nor is this meaning disapproved of by those
who regard the word as a noun, "It is weariness," that is, "It is now too late
to reprove us, for we have now followed this way for many
years."
fD26
With regard to the main subject,
there is but little difference. But the meaning would be clearer were we thus to
paraphrase it, "Labor more than enough has been already spent; thou comest then
not in due time."
Isaiah in
<235710>Isaiah
57:10, seems to have reproved the Jews for what was praiseworthy, if this
declaration of Jeremiah be right; for he spoke thus,
"For ye have wearied
yourselves in your ways,"
and no one has said
çawn,
nuash; and Jeremiah reproves them here for having said
çawn,
nuash. These two places theft seem inconsistent. But when Isaiah spoke
thus, he reproved the insensibility of the Jews, for even experience, which is
said to be the teacher of fools, had not made them weary; for when they had so
often found by their own calamities that they had been at one time deceived by
the Assyrians, and at another by the Egyptians, it was an instance of palpable
madness not to learn at length by long experience, and to confess, "We have
surely labored in vain." We thus see in what sense Isaiah blamed them for not
saying, " It is weariness;" that is, because they did not consider that their
labor had been in vain. But our Prophet here has another thing in view, —
that the Jews were unwilling to lose their toil, but went on in their course
obstinately, for they had hardened themselves so as to persist in their corrupt
habit of sinning.
It follows,
For after our thoughts we shall
go, and every one will do the wickedness of his evil
heart?
fD27 Doubtless they did not thus speak
openly, for they did not avowedly boast that they were ungodly and despisers of
God: but the Prophet did not regard what they said, but what their conduct
proved, for the Jews were wont to set up their own devices and the fallacies of
Satan against the word of God. No wonder then that the Prophet charges them with
these impious and sacrilegious words, that they resolved to follow their own
thoughts, and the wickedness of their own hearts, rather than to submit to God
and to obey his word.
We hence see that
hypocrites gain nothing by obtruding their vain mummeries, for God cannot be
dealt with sophistically or cunningly. Condemnation then awaits all the ungodly,
however they may by disguises cover their wickedness; for whatever is contrary
to sound doctrine, is a sinful device, a fallacy of Satan, and, in a word, the
impiety of a corrupt heart. Whosoever indeed turns aside from the plain teaching
of the prophets, and from the teaching of the law, follow their own thoughts, or
the figments of their own hearts. It hence follows that they try evasions in
vain, for when they reject pure doctrine they set up their own inventions. In
the same sense we are to take the words "his own evil heart,"
[rh
wbl labu ero; they never confessed that,
their heart was evil or wicked, and yet the Prophet charged them with having
uttered the words here stated, for he considered, as I have said, what their
conduct proved, and not the evasions by which hypocrites usually attempt to
deceive God. It now follows —
Jeremiah
18:13
13. Therefore thus saith the
Lord, Ask ye now among the heathen, who hath heard such things? the virgin of
Israel hath done a very horrible thing. 13. Propterea sic dicit Jehova,
Interrogate agedum inter gentes, quis audierit secundum hoc (quis unquam
audierit aliquid simile?) foeditatem (vel, portentum) patravit valde
virgo Israel.
God shews here that
the Jews were become wholly irreclaimable, for they arrived at the highest pitch
of impiety, when they were so daring as to reject the salvation offered to them;
for what had the Prophet in view but, to extricate them from ruin? God himself
by his Prophet wished to secure their safety. How great then was their
ingratitude to reject God's paternal care, and not to give ear to the Prophet
who was to be a minister of salvation to them? Now as they were extremely deaf
and stupid: God turns to the
Gentiles.
Enquire,
or ask, he says, among the
Gentiles, Has any one heard such a
thing? as though he had said, "I will no
more contend with those brute animals, for there is no reason in them; but the
Gentiles, destitute of the light of knowledge, can be made witnesses of so gross
an impiety." And he says the same thing in
<240210>Jeremiah
2:10,
"Go, pass through the
isles and survey the whole world, has any nation forsaken its own gods, and yet
they are no gods?"
As though he had said, "Religion so much prevails
among wretched idolaters, that they continue steadfast in their superstitions;
as they consider it a dreadful thing to change their god, they therefore shun it
as a monstrous thing. Hence it is, that they are devoted to their superstitions,
for the god whom they have once received, they think it the highest impiety to
forsake, while yet they are no gods; but my people have forsaken me, who am the
fountain of living water." Jeremiah repeats now the same thing in other words,
that such an example could not be found among
heathens.
He then adds,
A base thing has the virgin of
Israel done. Some indeed render
trr[ç,
shorret, "a monstrous thing," and it may be thus taken metaphorically,
for the verb
r[ç
shor, means to count, to think; and this meaning may be adopted here; but as
in many places it signifies baseness, I will not depart from that common
meaning.
fD28 He says then, that it was an extremely
base thing for the people to forsake him. He does not call the people the virgin
of Israel by way of honor, but to augment their reproach. For God, as we have
before seen, had espoused the people to himself; and so it was their duty to
observe conjugal fidelity, as a virgin espoused by a husband, who ought not to
regard any other, for she is not to look for any other after she has pledged her
faith. But the people of Israel, who ought to have been as it were the bride of
God, sinned most basely, yea, most disgracefully and infamously, when they
prostituted themselves to wicked counsels as well as to superstitions. He now
adds comparisons, by whichlte more fully exposes their wickedness, —
Jeremiah
18:14-15
14. Will a man leave
the snow of Lebanon which cometh from the rock of the field? or
shall the cold flowing waters that come from another place be
forsaken? 14. Ar relinquet e rupe agri nivem Libani? an relinquentur
aquae alienae et frigidae
fluentes?
15. Because my people
hath forgotten me, they have burnt incense to vanity, and they have caused them
to stumble in their ways from the ancient paths, to walk in paths,
in a way not cast up. 15. Quia oblitus est mei populus meus,
frustra suffitum faciunt (vel, adolent,) dum corruere eos fecerunt
(copula enim explicitive accipitur, vel causaliter) in viis suis
(vel, ipsorum,) semitis saeculi, ut ambularent per semitas viam non
calcatam (quamquam
lçk
significat etiam impingere, vel, offendere, ideo verti posset, et eos
impingere fecerunt in viis suis.)
As
I have just said, God here enhances the sin of the people by a twofold
comparison; for when one can draw water in his own field, and find there a
spring, what folly will it be for him to run to a distance to seek water? And
then, when water does not spring up near, but flows from a distance in a pure
and cold stream, who will not be satisfied with such water? and if he seeks to
find the spring, will not all laugh at such madness? Now God was like a living
fountain, and at Jerusalem was the spring where the Jews might drink to their
full; and God's blessings flowed also to them as it were through various
channels, so that nothing was wanting to them. We then see that here is
condemned a twofold madness in the people, that they despised God's kindness
which was near at hand, as though one close to Mount Libanus refused its cold
waters, or as though one would not draw water from a river without going to the
spring-head. Since then God offered himself to them in every way, and presented
his bounty to them, it was a madness extremely base and inexcusable to reject
flowing waters and the fountain itself.
We now
perceive the meaning of this passage. It is doubtless natural for all to be
satisfied with present blessings, especially when nothing better can anywhere
else be found. When one has a fountain in his own field, why should he go
elsewhere to drink? This would be monstrous. Dost thou want water? God supplies
thee with it; take it from thine own fountain. If one objects and says, "That
fountain I dislike; I wish to know whether better waters can be found at a
distance." This we see is a proof of brutal stupidity; for if the water which
flows he cold and pure, and he dislikes it, because he wishes to go to the
spring, he shews his own folly, whoever he may be. If, for instance, any one at
this day would not drink the waters of the Rhone, which flows by here, and would
not taste of the springs, but would run to the fountain and spring-head of the
Rhone, would he not deserve to perish through thirst? God then shews that the
Jews were so void of all sense and reason, that they ought to have been deemed
detestable by all; and therefore in the application, when he says,
My people have forgotten
me, both clauses ought to be repeated. This
indeed by itself would have been obscure, or at least not sufficiently explicit;
but God here in substance repeats what he had said before, that he is the
fountain of living water which was offered to the Jews; and also that his bounty
flowed through various channels like living and cold waters. As then the people
forgat God they were doubly ungrateful, for they refused to drink of the
fountain itself, and disdained the cold and flowing waters, which were not hot
to occasion a nausea; they were also pure and liquid, having no impure mixture
in them.
fD29
He again calls them
his
people, but for the sake of reproaching them;
for the less excusable was their perverseness, when God in an especial manner
offered himself to them, and they refused his offered bounty. Had this been done
by heathens it would have been no small sin, though God had not favored them
with any remarkable privilege, but when the Jews had been chosen in preference
to all others, it was as it were a monstrous thing that they forgot God,
even him whom they had known. He was unknown to heathens, but he had made
himself known to the Jews; hence this forgetfulness, with which the Prophet
charged them, could not have proceeded from ignorance, but from determined
perverseness.
He afterwards adds, In
vain
fD30
they burn incense to me,
since to stumble, etc., (the copulative is to
be rendered as a causal particle.) When he says,
in vain they burn
incense, it is to anticipate an objection. For
we know that the Jews trusted in their ceremonial rites, so when they were
reproved by the Prophets they had ever ready this answer, "We are the
worshippers of God, for we constantly go up to the Temple, and he has promised
that the incense which we offer shall be to him a sweet odor." He at the same
time includes under this word all the sacrifices, for it is said generally of
them all, "A sweet odor shall ascend before the Lord." Then by mentioning one
thing he denotes all that external worship in which the Jews were sufficiently
assiduous. But as the whole was nothing but hypocrisy, when the integrity of the
heart was absent, the Prophet here dissipates this vain objection, and says, "In
vain do they set forth their ceremonial rites, that they attend very regularly
to their sacrifices, and that they do not neglect anything in the external
worship of God: it is all in vain," he
says.
This truth is often referred to by the
Prophets, and ought to be well known by the godly; yet we see how difficult it
is to bring the world to believe it. Hypocrisy ever prevails, and men think that
they perform all that is required of them when some kind of religion appears
among them. But God, as we have before seen, has regard to the heart itself or
integrity; yet this is what the world cannot comprehend. Therefore the Prophets
do not without reason so often inculcate the truth, that inward piety, connected
with integrity of heart, alone pleases God.
He
afterwards mentions the cause — that they
made them to stumble in their
ways. He means here no doubt the false
teachers, who allured the people from the true and simple worship of God, and
corrupted wholesome doctrine by their many fictions. And it is a common thing in
Hebrew to leave a word, as we have said elsewhere, to be understood: they
then made them to
stumble, or to fall. The meaning is, that the
sacrifices of the people could not be approved by God, because the whole of
religion was corrupted. And the crime the Prophet names was, that the people
were drawn aside from the right way, that is, from the law, which is alone the
rule of piety and uprightness.
But we hence
learn how frivolous is the excuse of those who say, that they follow what they
have learnt from the fathers, and what has been delivered to them from the
ancients, and received by universal consent; for God here declares, that the
destruction of the people would follow, because they suffered themselves to be
deceived by false prophets.
As to the words
in their
ways, or in their own ways, interpreters
differ, and many apply the pronoun
µh,
em, to the false Prophets; but I prefer the other view, that they made
them to stumble in their right ways, for by errors they led them away from the
right course. When therefore he says,
in their
ways, the words are to be taken in a good
sense; for God had pointed out the right way to the people. He then calls the
doctrine of the law the ways to which the people had been accustomed. Then
follows the expression, the paths
of ages, which is to be taken in the same
sense. But we must notice the contrast between those paths, and the
way not trodden.
fD31
This brevity may be deemed obscure; I
will therefore give a more explicit explanation. The Prophet calls those the
ways of the people in which they had been fully taught; and this took away every
color of defense; for the people could not object and say that they had been
deceived, as though they had not known what was right; for they had not only
been taught, but had also been led as it were by the hand, so that the way of
the law ought to have been well known by them. Then he adds,
the paths of
ages; for as the law had not been introduced a
short time before, but for many ages, this antiquity ought to have strengthened
their faith in God's law. We now see how these two things bear on what is said,
that the Jews, being deceived by false teachers, fell or
stumbled
in those ways to which they had been accustomed; and then
in the paths of
ages, that is, in the doctrine long before
received, and whose authority had been for many ages established. On the other
hand, he says that the Jews had been drawn to paths and to a way not
trodden, that is, had been led from the right way into error. And he farther
aggravates their sin by saying, that they preferred to go astray rather than to
keep the way which had been trodden by their
fathers.
But it may be here asked, whether this
change in itself ought to be condemned, since we despise antiquity, or rather
regard what is right? To this the easy reply is, that the Prophet speaks here in
the name of God' therefore this principle ought to be maintained, that there is
no right way but what God himself has pointed out. Had any one else come and
boasted antiquity, the Prophet would have laughed to scorn such boasting, and
why? for what antiquity can be in men who vanish away? and when we count many
ages, there is nothing constant and sure among men. It ought then to be noticed,
that God. was the author of that way which the Prophet complains had been
forsaken by the people, how the things which follow harmonize together, that the
people had strayed from the way which they had long kept; for the Jews, as it
has been said, had not followed any men, but God himself, who had been pleased
to stretch forth his hand to them and to shew them the sure way of salvation;
and we must also observe what sort of people were the fathers, even such as had
followed God, and when they had such examples, they ought to have been more and
more stimulated to imitate them.
It was
therefore an inexcusable wickedness to forsake a way found good by long
experience, the way of
ages, which had been approved for a long time,
and to depart into paths not trodden, for by no example, of the saints who were
alone the true fathers, had they been led to devise for themselves new and
fictitious modes of worship, and also to depart from the plain doctrine of the
law. Had any one answered, that these ways had been long trodden, because they
had both the Assyrians and the Egyptians as associates in their superstitions,
such an exception could not be admitted, for the Prophet, as I have said, does
not speak indiscriminately of any kind of examples, but of the examples of the
fathers, who had been ruled and led by the Lord. It follows —
Jeremiah
18:16
16. To make their land
desolate, and a perpetual hissing: terrain every one that passeth thereby
shall be astonished, and wag his head. 16. Ad ponendum terram eorum in
vastitatem, (hoc est, ut ponam terram eorum in vastitatem.) in sibila
perpetua; quisquis transibit per eam obstupescet et movebit
caput.
The Prophet again denounces
the punishment which they deserved, that desolation awaited the land. It would
be, he says, their reward to have the land reduced to a solitude, and also to
perpetual
hissings. The word
µlw[
oulam, which the Prophet had just used, is here also used, but in a
different sense, for when he said, the paths of ages, he referred to past
time, but now to a future time. As then the Jews had alienated themselves from
the ways of ages, that is, from the eternal verity of God, so now he says, that
their land would be for the hissings of ages, for the dreadful calamity now at
hand would not be for a few years but to the end of the
world.
And in the second clause he expresses
more clearly what he meant by eternal hissings, that
every one passing through it
would be astonished and move or shake his
head,
fD32 as one does either in amazement, or in
contempt, or in abhorrence; this kind of speaking often occurs in the Prophets.
The land of Canaan, after having been given to the Jews, became as it were an
extraordinary country, in which all kinds of opulence appeared, for God poured
upon it the invaluable treasures of his bounty, so that the very sight of it
filled all with admiration; on the other hand, it became the scene of horror and
an object of hissing when God cursed it. A confirmation then follows —
Jeremiah
18:17
17. I will scatter them as
with an east wind before the enemy; I will shew them the back, and not the face,
in the day of their calamity. 17. In vento orientali, (vel, per
ventum orientalem; quidam legunt
k
loco
b,
et dicunt, tanquam ventus orientalis; sed quod ad mentem Prophetoe
spectat nulla est ambiguitas, per ventum ergo orientalem,) dispergam
eos coram facie inimici; cervicem, non faciem ostendam ipsis (videre ipsos
faciam) in die calamitatis ipsorum, (vel, interitus, ut alii
vertunt.)
Though no word of
comparison is expressed, if we read
b,
beth, and not
k,
caph, yet the Prophet employs a comparison, for God did not drive away
the Jews by an eastern wind, but as the force of that wind is violent in Judea,
the eastern wind often means a storm or a whirlwind, as though he had said, "As
by a whirlwind or a storm will I cast them
out."
fD33
I will
disperse or dissipate them, he
says, before the face of the
enemy. He means that enemies would come to
exterminate the Jews from the land; and he adds another thing, that these
enemies would be full of terror, for God would give them the force of a
whirlwind or a storm to disperse and scatter the Jews, for being terrified by
God they would not dare to withstand.
Then
follows a commination, that God would
turn to them the
neck, or the back,
and not the face in the day of
calamity. It sometimes happens that we are
severely chastised by God, he thus often tries his faithful people when he
subjects them to the will of the ungodly; but yet all remedy is not taken away
from them, as they find consolation in God's mercy, for as he casts down so he
raises up, as he puts to death so he gives life, according to what is said in
<090206>1
Samuel 2:6. But God here denounces a punishment without any prospect of pardon
or alleviation, I will scatter
them, he says, as by an east wind before their
enemies. Then he adds, "In vain shall they flee to me and seek my mercy, though
otherwise it is offered to all, yet then they shall implore it in vain, for it
is decreed not to pardon them. I will shew to them my back, (or neck, for
ãr[,
oreph, is the hinder part of the head, but here it means the back,) they
shall then find that I am turned away from them, so that they shall not be set
before my eyes." For it is an invaluable consolation when God is pleased to look
on our miseries, but he deprives the Jews of this hope, for he would turn to
them his back in the day of
slaughter. I cannot proceed farther
now.
PRAYER
Grant, Almighty God, that we may in due
time anticipate thy wrath, and never so kindle it by our perverseness as to
preclude every remedy; and then also when thou for a time chastisest us, do not
wholly cast us away, but let this resort ever remain to us, to seek thee in the
day of calamity and to find thee accessible, so that being reunited to thee we
may find that thou rememberest mercy even in wrath, until we shall enjoy a full
and real participation of thy favor and paternal love in thy celestial kingdom,
which has been procured for us by the blood of thine only-begotten Son. —
Amen.
Lecture
Seventy-Second
Jeremiah
18:18
18. Then said they, Come, and
let us devise devices against Jeremiah; for the law shall not perish from the
priest, nor counsel from the wise, nor the word from the prophet: and let us
smite him with the tongue, and let us not give heed to any of his
words. 18. Et dixerunt, Venite, et cogitemus contra Jeremiam
cogitationes, quia non peribit Lex a sacerdote, et consilium a sapiente, et
sermo a Propheta: venite, et percutiamus eum lingua, neque attendamus ad cunctos
sermones, ejus.
Here Jeremiah
relates how great was the fury which seized the minds of those on whom he had
denounced the vengeance of God. It was no doubt a dreadthl thing to hear, that
when they should be in a state of despair, no aid from God could be expected:
for this is the import of what we have observed, — "In the day of their
calamity I will shew them my back and not my face;" that is, "They shall see my
back and not my face." As then there was no hope of pardon remaining for them,
was it not a monstrous stupidity not to be moved and humbled, when they saw that
God was thus angry with them? But the Prophet shews, that his denunciation was
heedlessly despised by them; nay, that there was such obstinacy in their
wickedness, that they then more stoutly prepared themselves for battle. For he
says that they avowedly conspired against him, after he had warned them of God's
dreadful judgment.
And he introduces them as
encouraging one another, Come,
and let us think thoughts against Jeremiah. We
may observe what it was that they set up against God's judgment, even their own
counsels and purposes: this was in a word to transfer authority from God to
themselves. They thus deprived God of his right, and sought to occupy his
throne, as though they were the judges and could subject to their own will
whatever the Prophet had declared. It is indeed probable, that they did not
avowedly or designedly carry on war with God; for hypocrites raise up for
themselves mists and clouds, by which they wilfully bring darkness on
themselves. In the meantime a diabolical fury possesses them, so that they make
no account of God; for were they really to consider the truth brought to them,
they might easily understand it. Whence then is this violent fury and madness,
that when they seek to contend with man, they really fight with God? Even
because their impiety and pride, as I have said, so blinds them, that they
hesitate not to rob God of his honor, and thus they put themselves in his
place.
The same thing is to be seen now under
the whole Papacy: for when they conspire among themselves to oppose plain
truths, they do not ask at the mouth of God, nor regard anything taught in the
Scriptures, but are satisfied with trumpeting forth their rotten decrees, or
rather dreams, in which there is nothing, however futile, which they do not
regard as an oracle: and when they bring forth their bulls, they think
themselves sufficiently fortified, as though God were deprived of his own right.
But this will appear more fully from the
context.
They said,
For perish shall not the law from
the
priest.
fD34 This reason, which they added, shews
whence that security arose, through which they hesitated not to reject the words
of the Prophet: there were priests and prophets who occupied a place in the
Church, and who boasted of their titles, though they were nothing but mere
masks, having no care to possess what their calling required. Thus the vizarded
priests were satisfied with an honorable vocation, and cared nothing for the
account that was to be rendered to God: and thus in all ages hypocrites have
abused the gifts of God. This is seen most clearly under the Papacy. For
doubtless when all things are well examined, we find that the Pope and all his
party mainly rely on these weapons; for when they are a hundred times conquered
by proofs from Scripture, they still strenuously defend themselves with this one
shield, — That the Church cannot err, that the Church is represented by
the Pope, the bishops, and the whole clergy, and also that those whom they call
prelates are successors of the Apostles: and so they boastingly thunder out a
continual succession from Peter. They at length conclude, that the Church of
Rome is the mother of all the faithful, and also that the Holy Spirit dwells
there; for whosoever succeeds in the place of Peter and occupies his chair, is
endued with the same spirit and the same authority. We hence see, that the
Papists at this day contend with us with no other weapons than those with which
all the ungodly reprobates assailed
Jeremiah.
They said first, that it would be
enough if they had their own thoughts, that is, if they resolved among
themselves what was necessary to be done; for under the word thoughts, they
included decrees as well as deliberations; as though they had said, — "We
possess an ordinary jurisdiction; for God has set us over his Church: whatever
then proceeds from us, ought to be deemed inviolable. The reason is, because the
law cannot perish from the priest, and counsel cannot perish from the wise, nor
the word from the Prophets." These three things were very speciously brought
against Jeremiah; nor could it have been denied, but that there were legitimate
priests as to their vocation, that there was also a church, and that the elders,
who were connected with the priests, justly boasted of their dignity; and
lastly, that the people ever had their prophets. We hence see that they could
have alleged very specious offenses against God's Prophet, by which they might
have easily deceived the simple. If a cornparison be made, doubtless the whole
Papal system, cannot justly have any such pretensions; but they are far inferior
to those of the Jews. For when they say that they represent the Church,
that is disputed; and they are at length constrained to come to this
point — to define what the Church is: and when it is settled what the
Church is, we are then to inquire whether the bishops or prelates are
legitimate. Now their calling is not founded on the word of God; for they are
all schismatics; and this appears from their own canons, as there is among them,
at this day, no canonical election. It then follows that their calling, of which
they are so foolishly and arrogantly proud, comes to nothing. But let us allow
them to be lawful ministers, and their calling to be approved according to God's
word, it does not yet hence follow that they are true ministers of God, that is,
because they hold an ordinary station and jurisdiction in the Church. For we
find that in all ages the Church of God has been subject to the evil of having
wolves occupying the place of pastors, of having impious and perfidious men
daring to oppose God in his own name.
As it thus
happened formerly, neither the Pope nor all his masked bishops can shew any
difference in the present day, why we ought not to dread wolves: how
so?
"There were formerly,"
says the Apostle, "false prophets, so also there will be false teachers among
you."
(<610201>2
Peter 2:1)
He shews that at this time no less than formerly we
ought to beware of false bishops, of false prophets, and of false teachers,
however high their titles may be. When therefore the Papists vainly boast that
the Church cannot err, they are justly objects of ridicule; for we see who those
are whom they follow: as formerly the manifest enemies of God contended with
Jeremiah, even so now they openly oppose God by this vain pretense only —
they are priests, they are prophets, they are elders or presbyters, that is,
they hold an ordinary jurisdiction. But this passage is sufficient to confute
their folly; for they bring words instead of proof, and rely only on this
argument — "The Church cannot err:" and what the Prophet relates further,
"The law cannot perish from the priest," means the same thing. But we find
elsewhere what God threatened, even that a dreadful judgment was at hand, when
the wise would become blind, when the priests and prophets would become foolish
and fatuitous.
(<280907>Hosea
9:7;
<232914>Isaiah
29:14.) But we may hence learn on what condition and for what purpose God
everywhere honors the ministers and pastors of the Church with high eulogies: it
is not certainly that they may be proud through a false pretense, but that they
may faithfully execute their office.
However
this may be, we see that it is a false confidence, when pastors allege that the
law and the word or the truth, cannot depart from them, because they are, and
are called priests.
They added,
Come and let us smite him
with the tongue. They again magnify their own
authority, as the Papists do at this day, who, standing as it were on high, look
down on us with contempt, and say, "We must not dispute with heretics, for
things formerly settled, and which the Church has once decreed, must not be
called in question." For it seems very strange to them, and even unbecoming,
when we ask a hearing and wish the controversies, by which the world is now
disturbed, to be decided and removed, by the law, and the prophets, and the
gospel. "What! are then the Church's decrees to be reduced to nothing? The
Scripture is a nose of wax; it has nothing sure or certain; it can be twisted to
favor any party, and hypocrites always pervert the word of God; and therefore it
follows that there is nothing certain or clear in the Scripture." This is to
smite with the tongue, as we see to have been done to Jeremiah, — "Why
should we dispute with that man, who so daringly threatens us, as though he was
superior to others? but he is only one of the people; what need then of long
disputation; for we have authority, and it will be enough by one word to
determine, that whatever he brings is to be rejected. There is then no reason
why we should weary ourselves by a long contest; for our tongue, as they say,
decisively settles what is right."
We see how
the ungodly dared to set forward their own decrees, by which they tried to
overwhelm the prophetic word and to take away the authority of Jeremiah.
Whenever then men thus elevate themselves, so as to seek to smite God's servants
with the tongue, and to suppress his word when spoken by them, we understand how
to regard them, and what weight belongs to all their decrees or
dceterminations.
fD35
But the end of this verse shews more
clearly how wantonly they despised every truth; for it is a proof of hopeless
contumacy when no attention is paid to the prophetic word:
Let us not
attend, they said; that is, "Let us not care
for what he says, and let us boldly despise whatever he may speak." The Prophet,
as I have said, meant by this expression to shew, that they were so blinded by a
diabolical impulse, that they hesitated not to reject whatever proceeded from
God, to close their ears and designedly to neglect it, as is usual with the
wholly wicked. No less contempt is now to be seen under the Papacy; for were
they calmly to hear us, were they to consider with tranquil minds and meek
hearts what we allege, doubtless the matter would soon be settled between us.
But their only resolution is, not to hear; for they are content with this
fallacious prejudice, — that as they represent the Church, it is in their
power to condemn whatever we say, and that when they have condemned us, there is
no need of any disputation.
But we are hence
reminded, that when men are guilty of many vices, there is yet some hope of
salvation remaining, provided they are not unteachable, and do not with resolute
confidence reject what is proposed to them from the law, and the prophets, and
the gospel. For as there are many diseases, and those grievous and dangerous,
which yet may be healed, so also we ought to conclude that men are healable, as
long as they bear to be taught, to be admonished and reproved; but when with
closed ears they pass by every truth, when they despise all counsels, when they
esteem as nothing God's threatenings and reproofs, then their salvation is
hopeless. It follows —
Jeremiah
18:19
19. Give heed to me, O Lord,
and hearken to the voice of them that contend with me. 19. Attende,
Jehova, ad me, et audi vocem litigatorum meorum (hoc est, rixantium
mecum.)
As the Prophet saw that his
labor as to men was useless, he turned to God, as we find he had done often
before. This way of speaking, no doubt, had more force than if he had continued
to address the people. He might indeed have said, "Miserable men! where are you
rushing headlong? what means this madness? what at last do ye think will be the
end, since ye are resisting God, being obstinate against his Spirit? for ye
cannot extinguish the light by your perverseness or by your effrontery." The
Prophet might have thus reproved them; but it betokens more vehemence, when he
leaves men and addresses God, himself. This apostrophe then ought to be
carefully noticed, for we hence gather that the madness of the Jews was
reprobated, inasmuch as the Prophet did not deign to contend with them. But he
notwithstanding said, "As they do not attend,
attend thou, Jehovah, to
me." He saw that he was despised by God's
enemies, and by this prayer he intimates, that his doctrine was in force before
God, and retained its own importance and could not fail. Hence he says,
Jehovah, regard me, and hear the
voice of those who contend with me.
Here
Jeremiah asks two things, — that God would undertake his cause, and that
he would take vengeance on the wantonness of his enemies. And this passage
deserves especial notice, for it is a support which can never fail us, when we
know that our service is approved by God, and that as he prescribes to us what
to say, so what proceeds from him shall ever possess its own weight, and that it
cannot be effected by the ingratitude of the world, that any portion of the
authority of celestial truth should be destroyed or diminished. Whenever then
the ungodly deride us, and elude or neglect the truth, let us follow the example
of the Prophet, let us ask God to look on us; but this cannot be done, except we
strive with a sincere heart to execute what he has committed to us. Then a pure
conscience will open a door for us, so that we may be able confidently to call
on God as our guardian and defender, whenever our labor is despised by
men.
He asks, in the second place, that God
would hear the voice of those who
contended with
him.
fD36 We hence conclude, that the wicked gain
nothing by their pride, for they provoke God more and more, when they thus
oppose his pure doctrine and contend against his prophets and faithful teachers.
Since then we see that the ungodly effect nothing, except that they kindle God's
wrath the more, we ought to go on more courageously in the discharge of our
office; for even when for a time they suppress by their great clamours the truth
of God, he will yet check them, and so check them, that the doctrine, which is
now subverted by unjust calumnies, may shine forth more fully. He afterwards
adds —
Jeremiah
18:20
20. Shall evil be recompensed
for good? for they have digged a pit for my soul. Remember that I stood before
thee to speak good for them, and to turn away thy wrath from them. 20. An
reddetur pro bono malum? quia foderunt foveam animae meae; recordare quod
steterim coram facie tua ad loquendum proipsis in bonum, ad avertendam
iracundiam tuam ab ipsis.
The
Prophet in this verse exaggerates the sin of his enemies, for they not only were
ferocious against God, but also forgot everything humane, and wickedly assailed
the Prophet himself. Impiety is indeed more detestable than inhumanity, inasmuch
as God is far above all mortals; but inhumanity has in it more basenes, for it
is, so to speak, more gross and more evident. The ungodly often hide their
perfidy; but when they come to act towards men, then it appears immediately what
they are. Hence the Prophet, having made known the impiety of his enemies, now
adds, that they, when tried by the judgment of men, were found to be wholly
intolerable, for they rendered a shameful reward to an innocent man who was
sedulous in securing their salvation. We now understand the meaning of the
Prophet.
Though it often happens that evil is
rendered for good, and ingratitude is a common vice, yet nature itself detests
ingratitude: hence it has been said that there is no law against the ungrateful,
because ingratitude seems a monstrous thing. As then nature dictates that merit
deserves a reward, and this ought to be a fixed principle in the hearts of all,
the Prophet reasons according to the common sense and judgment of all
mankind.
Shall
evil, he says,
be rendered for good? for they
have digged a pit for my
soul?
fD37 and yet I prayed for them, and
endeavored to turn away the wrath of God. Since I have set myself humbly to pray
for their salvation, how great is their savageness and inhumanity in persecuting
me? But as he saw that it was vain to speak to the deaf, he again appeals to God
as a witness to his integrity;
Remember,
he says, that I stood before thy
face to speak for them; as though he had said,
"Even if malignity prevent men to own what I am, and how I have conducted myself
towards them, God will be to me a sufficient witness, and I shall be satisfied
with his judgment." It then follows —
Jeremiah
18:21
21. Therefore deliver up their
children to the famine, and pour out their blood by the force of the
sword; and let their wives be bereaved of their children, and be widows;
and let their men be put to death; their young men be slain by the sword
in battle. 21. Propterea pone filios eorum ad famem (hoc est,
projice, vel, prostitue ad famem,) et diffunde (vel, diffluere
fac) eos ad manus gladii, et sint mulieres eorum orbae et viduae, et viri eorum
sint percussi ad mortem (lethaliter,) juvenes eorum sint percussi gladio in
praelio.
The Prophet seems here to
have been driven through indignation to utter imprecations which are not
consistent with a right feeling; for even if Christ had not said with his own
mouth, that we are to pray for those who curse us, the very law of God, ever
known to the holy fathers, was sufficient. Jeremiah then ought not to have
uttered these curses, and to have imprecated final destruction on his enemies,
thouglt they fully deserved it. But it must be observed, that he was moved not
otherwise than by the Holy Spirit, to become thus indignant against his enemies;
for he could not have been excused on the ground that indignation often
transgresses the bounds of patience, for the children of God ought to bear all
injuries to the utmost; but, as I have said, the Prophet here has announced
nothing rashly, nor did he allow himself to wish anything as of himself, but
obediently proclaimed what the Holy Spirit dictated, as his faithful
instrument.
We have said elsewhere, that the
first thing to be noticed is, that when we pray for any evil on the wicked, we
ought not to act on private grounds; for he who has a regard to himself, will
ever be led away by too strong an impulse; and even when our prayers are calmly
and rightly formed, we are yet ever wrong, when we consult our private
advantages or redress our own injuries. That is one thing. And secondly, we
ought to have that wisdom which distinguishes between the elect and the
reprobate. But as God bids us to suspend our judgment, inasmuch as we cannot
surely know what will take place to-morrow, we ought not to imitate
indiscriminately the Prophet in praying God to destroy and scatter ungodly men
of whom we despair; for, as it has been stated, we are not certain what has been
decreed in heaven. In short, whosoever is disposed, after the example of
Jeremiah, to pray for a curse on his enemies, must be ruled by the same spirit,
according to what Christ said to his disciples; for as God destroyed the wicked
at the request of Elijah, the Apostles wished Christ to do the same by fire from
heaven; but he said,
"Ye know not by what
spirit ye are, ruled."
(<420955>Luke
9:55)
They were unlike Elijah, and yet; wished like apes to
imitate what he did.
But, as I have said, let
first all regard to our own benefit or loss be dismissed, when we would shew
ourselves indignant against the wicked; and secondly, let us have the spirit of
wisdom and discretion; and lastly, let all the turbulent feelings of the flesh
be checked, for as soon as anything human be mixed with our prayers, some
confusion will ever be found. There was nothing turbulent in this imprecation of
Jeremiah, for the Spirit of God ruled his heart and his tongue, and then he
forgot himself; and lastly, he knew that they were reprobate and already doomed
to final ruin. He therefore hesitated not, through the prophetic spirit, to
imprecate on them what we here read. And there is no doubt but that he was ever
solicitous for the remnant, for he knew that there were some faithful; and
though they were unknown, he yet prayed God for them. But he fulminates here
against the reprobate who were already given up to ruin. This is the reason why
he hesitated not to pray that they might be delivered up to
famine
and given to the
sword,
fD38 so that their women might be
bereaved and become widows, and their men put to
death,
fD39 and their youth smitten by the
sword.
It now follows —
Jeremiah
18:22
22. Let a cry be heard from
their houses, when thou shalt bring a troop suddenly upon them; for they have
digged a pit to take me, and hid snares for my feet. 22. Audiatur clamor
ex aedibus eorum cum induxeris super eos exercitum repente; quia foderunt foveam
ad capiendum me, laqueos occultarunt pedibus
meis.
He proceeds with his
imprecation, he then wishes that a cry should he heard from the houses, as
though he had said, "Let there be no refuge for them when their calamity shall
happen:" For his own house is to every one his place of safetyin a disordered
state of things. The Prophet then wished them to be slain by their enemies even
when concealed in their houses; for it appears from the preceding verse that he
meant slaughter. For why should a cry be, except on account of enemies breaking
in and raging against them, while they, being not able to defend their life,
were driven to lamentations and howlings?
Let a cry
then
be heard from their houses,
when thou bringest an army upon them suddenly;
and he adds: For they have digged
a pit to take
me.
The Prophet
indeed seems here to be the defender of his own cause: but there is no doubt,
but that apart from anything personal, he hated the impiety of those of whom he
speaks, because they insidiously assailed him, when yet he was doing the work of
God. For the Prophet neither sowed nor reaped for himself, but only labored to
obey God. When therefore they artfully assailed and circumvented him, what was
it but openly to carry on war with God? Let us then remember, that the Prophet
does not here complain of troubles which he underwent, or of injuries, but that
he only pleads a public cause; for these ungodly men treated him perfidiously,
while he was doing nothing else but spending his labor for God, and indeed for
their salvation. At last he adds —
Jeremiah
18:23
23. Yet, Lord, thou knowest
all their counsel against me to slay me: forgive not their iniquity, neither
blot out their sin from thy sight, but let them be overthrown before thee; deal
thus with them in the time of thine anger. 23. Et tu Jehovah nosti omnia
consilia eorum super me in mortem; ne propitius sis (vel, placabilis)
super iniquitate eorum, et peccatum eorum (vel, scelus eorum) a facie tua
ne deleas (quidam existimant
yjmt
esse in kal, et
y
pont loco
h,)
et sint impingentes coram facie tua, in die excandescentiae tuae fac cum
ipsis.
I shall not be able to
explain this verse to-day.
PRAYER
Grant, Almighty God, that since thou
exhortest us daily, and even constantly to repent, by the doctrine of thy
Gospel, and shewest thyself to us reconcilable, — O grant, that we may not
disregard so incomparable a benefit, but with resigned minds devote ourselves
wholly to thee, and that we may not so far provoke thy wrath as to be altogether
reiected by thee, and to find at last that there is no mercy for us; but may we
anticipate extreme judgment, while the time of thy good-will continues, and thus
embrace the benefit of reconciliation which thou offerest to us, so that being
thankful to thee and accepted in thine only-begotten Son, we may proceed in the
course of our vocation, until we shall at length enjoy that eternal inheritance
which thine only-begotten Son has obtained for us by his own blood. —
Amen.
Lecture
Seventy-Third
The words of the last verse of the eighteenth chapter
we gave yesterday. Let us now see what the Prophet means by them, and what fruit
we ought to gather from them. He says, that God was a witness of the wickedness
of his enemies — that all their counsels had in view his destruction.
There is, moreover, to be understood a contrast, — that the Prophet, as we
have before seen, cared faithfully for their salvation. It was then a most base
ingratitude in them to plot the death of the holy Prophet, who was not only
innocent, but highly deserved their thanks for laboring for their salvation. We
hence conclude that they deserved no mercy.
Thou
knowest, he says,
their counsel, that what they
consult among themselves tends to bring death on me: be not thou then propitious
to their iniquity, and blot not out their
sin.
We
said in our last lecture that this vehemence, as it was dictated by the Holy
Spirit, is not to be condemned, nor ought it to be made an example of, for it
was peculiar to the Prophet to know that they were reprobates: and we also
shewed why no common law is to be made from particular examples: for Jeremiah
was endued with the spirit of wisdom and judgment, and zeal also for God's glory
so ruled in his heart, that the feelings of the flesh were wholly subdued, or at
least brought under subjection; and farther, he pleaded not a private cause. We
said in the first place, that it was oracular; for God designed to make it
known, that they who thus obstinately resisted true doctrine were reprobate and
irreclaimable. As all these things fall not to our lot, we ought not
indiscriminately to imitate Jeremiah in this prayer: for that would then apply
to us which Christ said to his disciples,
"Ye know not what spirit,
governs you."
(<420955>Luke
9:55.)
And doubtless it ought to fill us with dread when we
hear, Be not propitious to
them, nor blot out their sin. God testifies in
many plaices that he is gracious and inclined to mercy, and that when he is
angry it is only for a moment.
(<041418>Numbers
14:18; Psalm 103:8;
<193005>Psalm
30:5) There seems then a great difference between the words of the Prophet and
these testimonies, by which God makes known his own nature. But we have said
already that the destruction of the people, against whom the Prophet thus
prayed, had been made evident to him: and we must also bear in mind what we have
stated, that he did not include the people without exception; for he knew that
there was a seed remaining among them. He then confined his imprecation to the
reprobate and irreclaimable, as he knew that they were already doomed to ruin,
even by the eternal purpose of God' and as they had over and over again
destroyed themselves, he boldly declares that God would never be propitious to
them.
To the same purpose is what follows,
Let them ever stumble before thy
face. He mentions face here for manifest
judgment; for the wicked exult as long as he spares them. The Prophet then would
have God to sit on his throne, that he might appear as a Judge, and thus check
the wantonness of those who despised his judgment, being constrained to know
that they could not escape. There is also a contrast to be understood here
between the presence and the absence of God. For hypocrites think that God is
absent as long as he is indulgent to them and does not take vengeance hence they
grow wanton, as though they had a permission to deceive him: but when God
constrains them to acknowledge what they are unwilling to do, they are said to
stand in his presence; for they are pressed too near to render it possible for
them to evade, and willing or unwilling they are held fast, as the Lord proves
that he is their Judge. We hence see the meaning of the expression when the
Prophet says, Let them stumble before thy
face.
He in the last place adds,
In the time of thy wrath deal
thus with them. The manner of his presence is
set forth. There is, however, no doubt but that the Prophet here checks both
himself and all the godly, that they may not be hasty, for we are often too
precipitant in our wishes; for we would that God would fulminate every moment
from heaven. This hastiness ought to be moderated; and the Prophet here
prescribes to us the rule of moderation, by saying,
In the time of thy
wrath; as though he had said, "Even though thou
deferrest and seemest now to connive at these great crimes, yet the time will
eventually come in which thou wilt take vengeance on the
reprobate."
Whenever then the Scripture speaks
of the time of God's wrath, let us know that under this form of speaking there
is an exhortation to patience, so that excessive ardor may not lead us beyond
the limits of moderation, but that we may wait with resigned minds until the due
time of judgment comes. This is one thing; but at the same time the Prophet
expresses also something more: for he would have the reprobate of whom he
speaks, to be so involved in endless judgment as never to be able to extricate
themselves. It is said in Psalm 106:4,
"Remember me, O Lord,
with the favor of thy people,"
that is, "O Lord, this only I ask, to be joined to
thy people; for even when thy Church is afflicted and deemed miserable, it will
still be enough for me to be of the number of those whom thou honorest with thy
paternal favor." The favor then of God's people is that paternal regard which he
entertains for his Church. So, on the other hand, the time of wrath is that
judgment by which God devotes the reprobate to eternal perdition, so that there
is no hope of salvation remaining for them. Deal thou with them, but when? even
in the time of thy wrath; that is, deal with them as thou art wont to
deal with thine irreclaimable enemies, to whom thou wilt never be
reconcilable.
fD40 This is the meaning. Now another
discourse follows.
CHAPTER
19
Jeremiah
19:1-3
1. Thus saith the Lord, Go
and get a potter's earthen bottle, and take of the ancients of the
people, and of the ancients of the priests; 1. Sic dicit Jehova, Vade et
acquire (alii vertunt, posside; et
hnq
significat utrunque, sed hic non convenit verbum possidendi; acquire
tibi) lagenam figuli testaceam, et quidem cum senioribus populi, et cum
senioribus sacerdotum:
2. And go
forth unto the valley of the son of Hinnom, which is by the entry of the
east gate, and proclaim there the words that I shall tell thee: 2. Et
egredere ad vallem filii Hinnom, quae est in introitu portae orientalis,
(alii vertunt, fictilis,) et clama illic (hoc est, alta voce
pronuntia)sermones quos loquutus fuero ad
te;
3. And say, Hear ye the word
of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord
of hosts, the God of Israel, Behold, I will bring evil upon this place, the
which whosoever heareth, his ears shall tingle. 3. Et dices, Audite
sermonem Jehovae, reges Jehudah et incolae Jerusalem, Sic dicit Jehova
exercituum, Deus Israel, Ecce adduco malum super locum hunc, de quo quisque
audierit, tinnient aures ejus.
We
see that the Prophet was sent by God to shew the people that there was no
firmness in that state of which hypocrites boasted; for God, who had favored the
people of Israel with singular benefits, did no less retain them in his own
possession than the potter. The Prophet had before shewn to the Jews that the
potter formed his vessels as he pleased, and also, that when he had taken the
clay and the vessel did not please him, he formed another. This prophecy has a
similar import, yet it is different, as we shall presently see. The Prophet is
here bidden to buy an earthen vessel of the potter, and at the meeting of the
people to break it, that all might understand that they were like earthen
vessels, and that being thus admonished of their fragility, they might no longer
be proud, as though they possessed a firm and perpetual state of
happiness.
The main object of the two visions
is, however, the same: for the Jews thought that they were not subject to the
common lot of men, because they had been chosen as a peculiar people; nor would
they have gloried in vain with regard to that inestimable privilege, had there
been a mutual agreement between God and them; but as they were
covenant-breakers, their glorying was vain and foolish, in thinking that God was
bound to them. For what right had they to claim this privilege? God indeed had
adopted the whole race of Abraham, but there was a condition
introduced,
"Walk before me and be
perfect."
(<011702>Genesis
17:2)
When they all had become apostates, the covenant, as
to them, was abolished. Then God could not have been called, as it were, to an
account, as though he had violated his covenant with them, for he owed them
nothing. They had become aliens; for through their wickedness and perfidy they
had departed from him. God then designed to show how vain and how false was
their confidence, when they said, "We are a holy race, we are God's heritage;"
because they had wholly departed from the covenant which God had made with their
fathers.
But in the form adopted, as I have
said, there is some difference. The Prophet had before introduced the potter to
shew that there was no less power in God than in a mortal man, because we are
before him as the clay, so that he can form and destroy his vessels as he
pleases: but here the Prophet shews, that though the Jews had been formed for a
time, and so formed as to have been like an excellent and a beautiful vessel,
yet it was not a perpetual condition. And it is probable that when they had
heard that God could, like the potter, form and re-form them, they had devised
an evasion, according to what men usually do who deal sophistically with God,
— "O, be it so, the potter can from the same clay form both a precious and
a worthless vessel; but we are the precious vessel, and God has given us that
form; for when he made a covenant with Abraham, he adorned him with this
singular distinction: he afterwards brought our fathers out of Egypt, and then
there was a better form added; and since at length he raised a kingdom among us
with this promise, that the throne of David would be perpetual, it cannot
possibly be otherwise than that we are to continue in our state." Hence the
Prophet expresses here more than in the former prophecy, that not only God had
the power of a potter in forming his vessels, but that when the vessel is
already formed and possesses great splendor, it can again be broken: he stated
this lest the Jews should object by saying, that the state in which they were
under David and his posterity would be perpetual. He says, "This is nothing: for
the earthen vessel, though splendid and elegant in its form, can yet be broken
in the third or fourth year no less than at the time when it is formed, and can
be broken for ever," according to what is afterwards implied by the
similitude.
We shall proceed now to the words:
he says, Go and get for thee an
earthen vessel. The Rabbins think the name
given to the vessel to be factitious, as the grammarians say, that is, made from
its sound; for it appears to have been a flagon or a bottle; and as the bottle
has a narrow mouth, it makes this sound,
qbqb
bakbuk, when we drink from it; and hence they think the name is derived.
There is, however, no ambiguity as to the thing itself, that the word means a
bottle, not only made of earth, but also either of glass or of wood. By adding
the word
çrj
cheresh, he specifies what but
qbqb,
bekbek, is a general word. He then adds what is literally,
From the
elders, and interpreters think that the words
"bring with thee" are to be understood; and as to the sense I agree with them,
for we shall hereafter see, that in the presence of those who went with him he
broke the vessel: it then follows that the elders here spoken of were taken by
Jeremiah as his companions; but as
m
mem, sometimes means "with," as in the fifty-seventh chapter of Isaiah,
(<235708>Isaiah
57:8)
"and made thee a covenant
with them,
µhm"
I take it to be of the same meaning here; and this is
doubtless suitable here, for he was to go
with the elders of the people and
with the elders of the
priests.
fD41
And he adds,
Enter into the valley of the son
of Hinnom, which is at the entrance of the east
gate, rendered by some "of the earthen gate,"
for which I see no reason; but I leave this to be examined by those who are more
versed in the language. It is indeed thought that
ç,
shin, is changed here into
s,
samech; but if we take the word as it is, it means "solar," for
srj
cheras, from which
tysrj
cherasit, is derived, signifies the sun; and it seems to have been called
the solar gate by way of excellency, because it looked toward the rising
sun.
fD42 I do not yet oppose the idea of those
who think that the Prophet alludes to
çrj,
cheresh, of which he had spoken, and that he calls it the east gate,
though it was as it were an earthen gate; for the two letters
ç,
shin, and
s
samech, as it is well known, are closely allied.
Cry
there, he says,
the words which I shall speak to
thee.
I come now to the subject: God bids
his Prophet to get from the potter an earthen vessel, and to do so in the
presence of the elders; for it was necessary to have witnesses in a matter so
important; and as the public safety of the people was concerned, it was God's
purpose, lest the prophecy should be despised, that there should be present the
gravest witnesses, suitable, and, as they say, authorized, or approved; and he
calls them the elders of the people and of the priests; and
no doubt they were chosen from a great number, even from among the priests who
were chief. There were also Levites of the sons of Aaron; but there were then
chief priests a large number; but, as they say, it was a turbulent rabble. They
were chosen from those first orders who ruled the Church, and Jeremiah calls
them the elders of the priests. There were also others chosen from the
people who presided over the Church. And we know that there were two public
functionaries, or, as they say, a twofold government: the priests were the
rulers of the Church with regard to the law, so that their government was
spiritual; there were also the elders of the people who managed civil affairs;
but there were some things in which they ruled in common. We now then see what
the Prophet meant by saying that he was bidden to call witnesses to see what is
afterwards stated, and that they were taken partly from the priests and partly
from the people.
He says;
Enter into the valley of the son
of Hinnom. This valley was in the suburbs, and
was called
tpt
Tophet, as we shall hereafter see. It is thought that this name is
derived from drums, because they did beat drums when infants were killed, lest
their cry should excite any feeling of humanity. But, we shall again say
something on the etymology of this word. In this valley they were accustomed to
sacrifice and offer their children by casting them into the fire. Many indeed
performed this in a different way, by purifying their children and carrying them
round the fire, so that they felt only the flame and escaped unhurt. But there
were those who wished to shew their zeal above others, whose ambition drove them
farther, and they killed their children and then burnt them. But of this matter
I have spoken elsewhere, and I shall now only briefly notice it. This opinion is
not, what is commonly received; but it seems to me that it may be gathered from
many parts of Scripture, that many killed their children, and that some only
purified them. However this may have been, God justly abominated the sacrifice;
for his will was that sacrifices should be offered only in one place. When any
one offered a calf or a lamb in any other place than at Jerusalem, it was a
spurious sacrifice; and the Jews ought to have followed what God had prescribed,
and not to have done anything presumptuously, for obedience is ever better than
any sacrifices.
But here there was a double
crime; they left the Temple and sought to obtrude on God sacrifices against his
expressed will; and then there was another crime still more atrocious, for they
devoted their children to Baalim or to Baal, and not to the only true God. (I
pass by now their slaughter and burning.) This then was the reason why the
Prophet was commanded to go to this place. How detestable that service was to
God appears dear from this, that the prophets give the name of hell to the
valley of Hinnom, µnh
ayg gia-enom. And we know that at the time
of Christ it was the common name for hell; and whenever Christ speaks of
Gehenna, he uses the word according to its common acceptation at that time. The
word has indeed been corrupted by the Greeks, for it is properly
µnh
ayg gia-enom. But what does the word mean in
the gospel? Hell itself; and whence was its origin? We indeed know how great and
how incurable was the madness of those who gave themselves up to their own
superstitions; for though the prophets strongly condemned the place, yet the
people proceeded in their usual idolatry; it was therefore necessary to give the
place a disgraceful name in order to render it more
abominable.
It is now added, that the place was
by the entrance of the east
gate. As it was especially a celebrated gate,
and as the sun, rising there, reminded them to behold the light which God had
kindled for them in his law, it was a monstrous stupidity proudly to tread, as
it were, under foot. the law of God in so renowned a place, and to profane his
worship, as though they openly wished to shew that they esteemed as nothing what
God had commanded. If any still think that there is an allusion to the word
çrj
cheresh, before used, I offer no opposition; that is, though this gate
was indeed oriental, it was yet as it were an earthen
gate.
He says,
Cry
there, or, proclaim with a clear voice,
the words which I shall speak to
thee. The Prophet no doubt said this expressly,
in order to add more weight to his prophecy. He indeed did nothing but by God's
command; but as his authority was not acknowledged by the Jews, he here
testifies for their sakes that he would say nothing but what God himself would
command. This preface then confirmed the authority of his prophecy, so that the
Jews might not reject what he might say, as though it came from Jeremiah
himself.
But a general doctrine may be hence
gathered, — that ministers are to bring forward nothing but what they have
learnt from God himself. For though Jeremiah was a great man and endued with
excellent gifts, yet he was not to bring one word or a syllable as from himself:
how great then must be the presumption of those who seek to be superior to him
by bringing their inventions, and at the same time demand to be deemed oracles?
This passage confirms the doctrine of Peter, who says,
"He who speaks, let him
speak the words of
God."
(<600411>1
Peter 4:11)
He now adds,
Hear ye the word of
Jehovah. This is a confirmation of the former
sentence. We hence see why it was said, Cry, or, with a clear voice
proclaim, what I shall say to thee; it was, that they might know that he spake
not according to his own ideas as a man, but that he was a celestial herald to
proclaim what God commanded.
Hear,
he says, ye kings of Judah and
inhabitants of Jerusalem. We see how the
Prophet did not spare even kings, according to what God had before commanded
him, that he should act boldly and shew no respect of persons,
(<240108>Jeremiah
1:8.) He then faithfully performed his office, as he did not flatter kings, and
was not terrified by their dignity and power. But he addressed them first, and
then the people, because they who had most grievously sinned, were made rightly
to bear the first reproof. We hence see what the next passage
means,
"Reprove mountains and
chide hills,"
(<330601>Micah
6:1)
and also this passage,
"I have set thee over
nations and
kingdoms,"
(<240110>Jeremiah
1:10)
for heavenly truth ought to bring under subjection,
as Paul says, everything high in the world, so that all the pride of man may be
subdued.
(<471005>2
Corinthians 10:5.) Kings indeed do very ill bear to be thus boldly treated; for
they wish to be exempt from every law and to be free from every yoke. But if
they now acknowledge not their subjection to God's word, they must at last come
before his tribunal; and then they shall find how perversely they have abused
their power. As to teachers, they ought, small and great, to teach after the
example of Jeremiah; they ought to reprove and to rebuke, when necessary,
without shewing any respect of
persons.
Thus saith Jehovah of
hosts, and the God of Israel, Behold, I am bringing an evil on this place, of
which whosoever shall hear, tingle shall his
ears. The prophetic word had more power when
the Jews were brought to the very place where the event was exhibited, he might
have said the same thing in the Temple or in the gate or in the palace of the
king but his prophecy would not have been so effectual. We indeed know how much
tardiness there is in men in general; but so great was then the obstinacy of the
Jews, that however forcibly the truth might have been set forth, yet it was
received with so much indifference, that it was neglected. God then intended to
shew to them, as it were, the event itself. He says,
Jehovah of hosts and the God of
Israel; and he used these words, that they
might know, as we have stated elsewhere, that they had to do with God, whose
power is dreaded even by angels. And in order to shake off their foolish
boasting, that they were the children of Abraham, — "God," he says, "has
sufficient power to chastise you, and the same is the God of Israel, whose name
ye falsely and absurdly pretend to profess." These subjects I only in a brief
manner handle, because I have explained them more fully
elsewhere.
He says that such a calamity was nigh
that place as would make the ears
to tingle: when there is a violent
noise, our ears are stunned, and there is at the same time a certain tingling or
ringing. When a man is killed, or when ten or twelve men are slain, there is a
dreadful cry; but in a great tumult occasioned by men perishing, such is the
noise that it stuns in a manner the ears, like that which proceeds from
cataracts; for the violent noise of the Nile, they say, causes some degree of
deafness. So also the Prophet says here,
I am
bringing, says God,
a calamity on this
place, which shall not only terrify those who
will hear of it, but also render them quite astonished, so that their ears shall
tingle, as is the case when there is a violent and dreadful noise. The cause
follows —
Jeremiah
19:4-5
4. Because they have forsaken
me, and have estranged this place, and have burnt incense in it unto other gods,
whom neither they nor their fathers have known, nor the kings of Judah, and have
filled this place with the blood of innocents; 4.Propterea quod
reliquerunt me et alienarunt locum hunc, et suffitum fecerunt in eo diis
extraneis, quos non noverunt ipsi neque patres ipsorum, neque reges Jehudah; et
implerunt locum hunc sanguine
innocentium;
5. They have built
also the high places of Baal, to burn their sons with fire for burnt-offerings
unto Baal, which I commanded not, nor spake it, neither came it into my
mind. 5. Et extruxerunt excelsa (aedificarunt excelsa) ipsi Baal, ad
comburendum filios suos igne in holocaustum ipsi Baal; quod non mandavi et non
loquutus sum, et non ascendit super cor meum (vel, in cot
meum.).
The reason is given why God
would so severely deal with that place. We indeed know that hypocrites are ever
ready with their answer; as soon as God threatens them, they bark and bring
forward their evasions. The Prophet then shews that the judgment announced would
be just, lest the Jews should pretend that it was
extreme.
God first complains that he had been
forsaken by them, because they had changed the worship which had been prescribed
in his Law. And this is what ought to be carefully considered; for no one would
have willingly confessed what Jeremiah charged upon them all; they would have
said, — "We have not forsaken God, for we are the children of Abraham; but
what we wish to do is to add to his worship; and why should it be deemed a
reproach to us, if we are not content with our own simple form of worship, and
add various other forms? and we worship God not only in the Temple, but also in
this place; and further, we do not spare our own children." But God shews by one
expression that these were frivolous evasions; for he is not acknowledged except
what he orders and commands is obediently received. Let us know, that God is
forsaken as soon as men turn aside from his pure word, and that all are
apostates who turn here and there, and do not follow what God
approves.
Then he says that they had
alienated the
place. God had consecrated to himself the whole
of Judea: he would not indeed have sacrifices offered to him in every place; but
when the Jews worshipped him, as they were taught by Moses and the prophets, the
whole land was as it were an altar and a temple to him. Then God complains that
his authority in that part of the suburbs was taken away; as though he had said,
— "The whole of Judea is my right and my jurisdiction, and Jerusalem is
the royal palace in which I dwell; but ye, deluded beings, do by force take away
my right and transfer it to another, as though one gave to a robber a place nigh
a royal residence." Thus God justly complains that they had alienated
that place.
fD43
But we must remember the reason,
which immediately follows, because they had burned incense to Baal. They
pretended, no doubt, the name of God; but yet it was a most preposterous
superstition, when they worshipped inferior gods, as the Papists do at this day.
The word Baal is sometimes used in the singular number by the prophets, and
sometimes in the plural: but what is Baal? a patron. They were not content with
one patron, but every one desired a patron for himself: hence under the words
Baal and Baalim, the prophets characterized all fictition is modes of worship:
when they worshipped God's name, they blended the worship of patrons, who had
not been made known to them; hence he adds,
They have made incense in it to
foreign gods. He afterwards says, that these
foreign gods were such as neither they nor their fathers nor their kings knew.
By saying that they were gods unknown to their fathers as well as to themselves
and to their kings, he no doubt calls their attention to the doctrine of the
law, and to the many certain proofs by which they had found that he was the only
true God.
The Jews might have raised such an
objection as the Papists do at this day, — that their modes of worship
were not devised in their time, but that they had derived them from their
ancestors. But God regarded as nothing those kings and the fathers, who had long
before degenerated from true and genuine religion. It must be here observed,
that true knowledge is connected with verity: for they who had first contrived
new forms of worship, doubtless followed their own foolish imaginations; as when
any one in the present day asks the Papists, why they weary themselves so much
with their superstitions, good intention is ever their shield, — "O, we
think that this is pleasing to God." Therefore rightly does God here repudiate
their inventions as wholly vain, for they possess nothing solid or permanent. At
the same time, he by implication condemns the Jews for rejecting his law, whose
authority had been established among them, so that they ought not to have
entertained any doubt: for it would have been the greatest ingratitude to say,
"We know not who introduced the Law!" God had indeed sanctioned the law by so
many miracles, that it could not have been disputed; and they had also found by
many evidences and proofs that he was the only brue God. tie had then been known
by their fathers as well as by their kings, even by David and by all his godly
successors. Hence their crime was exaggerated, by seeking for themselves foreign
gods.
Now we also see how foolishly the Papists
lay hold on this passage and similar passages, in order to commend their
abominations by the pretext of antiquity, for vain are their disguises when they
say, "O, we have been thus taught by our ancestors, and we have the authority of
kings." But the Prophet here does not speak of fathers indiscriminately; but by
fathers he means those who had embraced the true and pure worship of God, as
they had been taught by the law; and those kings were alone worthy of imitation,
who had faithfully worshipped God according to the doctrine of the law: and thus
he excludes all those fathers and kings who had degenerated from the law of
Moses.
He at last adds, that that place was
filled with the blood of
innocents; for there they killed their
children. And by this circumstance Jeremiah again amplifies the wickedness of
the people; for they had not only despised God and his law, but also cruelly
destroyed their innocent infants; and thus he proved them guilty not only of
impiety and profaneness in vitiating the worship of God, but also of brutal and
barbarous savageness in not sparing innocent blood.
PRAYER
Grant, Almighty God, that since thou
hast been pleased to shew to us the way in which we cannot err, provided we obey
thee, — O grant, that we may render ourselves really teachable and ready
to obey, and never undertake anything but what we know is approved by thee, nor
turn aside on the right hand or on the left; but continue in that form of
worship which thou hast prescribed to us in thy word, so that we may be able to
bear witness, not only before the world, but before thee and the holy angels,
that we obediently follow thee; and may we never blend anything of our own, but
with submissive minds worship thee alone, and strive to render ourselves wholly
subject to thee, until having at length rendered to thee due service through the
whole course of our life, we shall reach that blessed rest which thy Son has
procured for us by his own blood. — Amen.
Lecture
Seventy-Fourth
Jeremiah
19:6
6. Therefore, behold, the days
come, saith the Lord, that this place shall no more be called Tophet, nor The
valley of the son of Hinnom, but The valley of slaughter. 6. Propterea
ecce dies veniunt, dicit Jehova, et non (hoc est, quibus non) vocabitur
locus hic ampliusThopheth et vallis filii Hinnon, sed vallis
interfectionis.
We saw in the last
Lecture that the Prophet was sent by God's bidding to the house of the potter,
that he might there take an earthen bottle, carry it to Topher, and there
explain the judgment of God, which was nigh at hand on account of his worship
being violated. And he shewed why the Jews deserved reproof, even because they
made incense to Baal, built groves and high places for themselves, and committed
their sons and daughters to the fire: they were not only profane towards God,
but also cruel towards innocent souls. Now, lest they pretended an excuse, he
also added, that such a thing never came to God's mind; and this is worthy of
notice, because God by this one expression fulminates against all those
inventions with which men delight themselves. As then there is no command, it
follows that whatever is thus attempted is frivolous and
useless.
He now denounces punishment,
The days are
coming, or shall come,
in which this place shall no more
be called Tophet, nor The valley of the son of Hinnom, but The valley of
slaughter. This seemed incredible to the Jews;
for they had chosen that place for themselves to perform their superstitions:
they thought therefore that a great part of their safety depended on their false
worship.
As to the word Tophet, some think that
it is to be taken simply for hell, or for eternal death; but this cannot by any
means be admitted. More probable is their opinion who derive it from
ãt,
teph, which means a drum; for they think that they did beat drums when
infants were killed, that their cries might not be heard. But as this is only a
conjecture, I know not whether another reason may be given. Some derive the word
from
hpy
iphe, which signifies to be decorous or beautiful; and this etymology has
something apparently in its favor. And perhaps it ought to be so taken in
<181706>Job
17:6, where the holy man complains that he was become a proverb, and that he had
been
tpt
Tophet, in the presence of all. There are indeed some who explain the
word there as signifying something monstrous, and thus take it in a bad sense.
But it seems rather to have been put in contrast with the former clause, —
he had been a pleasant spectacle, but he was now become detestable. But they who
take the word there as meaning hell, do so entirely without any reason, for that
Job perished, seeing and knowing his perdition, as they say, is a forced view. I
doubt not then but that he said, that he had been
tpt
Tophet; that is, an object of joy and of praise, but that he was then a
sad and mournful spectacle. And it is certain that his name,
tpt,
Tophet, was given to the valley of Hinnom, because of the hilarity and
joy which thence arose to the people; for they thought that God was propitious
to them, when they so sedulously offered there their sacrifices, and yet they
provoked his wrath. Then Tophet is to be taken in a good sense, when we regard
the origin of the word. It is indeed true that in
<233033>Isaiah
30:33, Tophet is to be taken for Gehenna; but it may be that the prophets had
now begun so to execrate the place as to call hell indiscriminately Gehennon and
Tophet; for the word Gehenna, as we have stated elsewhere, had its origin from
the same place; it is indeed corrupted, but its origin is not doubtful. Now, the
reason why the prophets and other faithful men called the place hell, was
plainly this, — because the devil reigned in that place, when God's
worship became vitiated, and the whole of true religion was subverted; and
especially, because superstition became so deeply fixed in the hearts of the
people, that it could not be rooted up except by an extraordinary force and
power.
However this may have been, we may
conclude from this passage, as well as from other passages, that this name was
given on account of the joy experienced there, even because they thought
themselves altogether happy, as God was pacified towards them. But what does
Jeremiah say? This place shall be no more called
Tophet, nor The valley of the son
of Hinnom, but The valley of slaughter. This
seemed, as I have said, incredible to the Jews. But it however behoved the
Prophet boldly to declare what was to be. It afterwards follows,
—
Jeremiah
19:7
7. And I will make void the
counsel of Judah and Jerusalem in this place; and I will cause them to fall by
the sword before their enemies, and by the hands of them that seek their lives;
and their carcases will I give to be meat for the fowls of the heaven, and for
the beasts of the earth. 7. Et exinaniam consilium Jehudah et Jerusalem
in loco hoc, et prosternam eos in gladio coram inimicis ipsorum, et in manu
quaerentium animam eorum, et ponam (dabo) cadaver eorum in cibum volucri coeli
(hoc est, avibus coeli, est enallage) et bestiae (hoc est, bestiis)
terrae.
This amplification further
exasperated the minds of the people, — that they in vain trusted that this
place would be to them a fortress. For, as we have already stated, they had
persuaded themselves that it was abundantly sufficient to reconcile them with
God, when they spared not their own children, and so zealously performed tlheir
acts of worship. And hypocrites are commonly inflated with this presumption, for
they prefer what pleases them to what pleases God; they regard not what the law
bids, what God approves, but they adore their own inventions. Since then almost
all the superstitious are filled with such a presumption, God here rightly
declares, that he would make void
their
counsels.
fD44
It is indeed certain that there is
neither wisdom nor counsel in deluded men, while they thus devise new and
frivolous modes of worship, for these are sheer mummeries. But we ought to
observe what Paul says in
<510223>Colossians
2:23, that all the fictions which men devise for themselves have in them some
appearance of wisdom; for we know that wherever our imagination may carry us, we
think ourselves wise, and that whatever God prescribes becomes insipid to us.
Then the Prophet concedes "counsel," though improperly, to frivolous and vain
inventions, but not without reason, for experience teaches us sufficiently, that
men ever take great delight in their superstitions, for they wish to subject God
as it were to their own will. He then says, by way of concession, that the
counsels of the whole people, especially of the city Jerusalem, would be
made void, which was above others the teacher of errors, while yet the
doctrine of the law ought especially to have prevailed there. And it may be also
that there is an allusion to that word
qbqb
bekbek, which we have before seen, and which the Prophet will repeat
again, for it means to make void or empty, though some think it to be a
factitious word, because the sound, bekbek, is produced while the bottle is
emptied. However this may be, the allusion is still sufficiently
striking.
He afterwards adds,
And I will lay them prostrate by
the sword before their enemies, and by the hand of those who seek their
life. In this second part, the Prophet
intimates that the hatred entertained by their enemies towards the Jews would
not be common. Wars are carried on sometimes in such a way, that the conquerors
are satisfied with the spoils; but the Prophet intimates, that the cruelty of
their enemies would be such, that they would seek the life of the whole people,
and delight in slaughter; as though he had said, that they would be deadly
enemies and altogether implacable. He will again repeat these words, and in the
same sense.
He then adds,
I will give your carcase to be
meat to the birds of heaven, and to the beasts of the
field.
fD45 We have said elsewhere that it is deemed
a punishment inflicted by heaven when the carcases of the dead remain unburied;
for it is the last office of humanity to bury the dead. And this is a
distinction which God would have to be between men and brute animals, for
animals have not the honor of a burial. It has also been ever granted as a
singular privilege to men to be buried, in order to set forth the hope of
resurrection. When, therefore, a burial is denied, it is a proof of extreme
dishonor. It has indeed often happened that the saints have been without a
burial; but temporal punishment is ever turned to salvation to God's children.
As to the reprobate it must be deemed a judgment from God, when he casts away
their carcases, as then there is no difference between them and animals. But I
have treated this subject more fully elsewhere, and I shall not proceed with it
now. It follows —
Jeremiah
19:8
8. And I will make this city
desolate, and an hissing; every one that passeth thereby shall be astonished and
hiss, because of all the plagues thereof. 8. Et ponam urbem hanc in
stuporem et sibilum; quisquis transibit per eam stupebit et sibilabit super
omnen plugam ejus.
Jeremiah proceeds
with his denunciation, and it was necessary for him to add this amplification,
that he might penetrate into their hard and perverse hearts; for had he employed
only a single sentence, or a common mode of speaking, in describing their
calamity and the ruin of the city, they would not have been at all moved. Hence
he enlarges on the subject, and advances with greater vehemence, and always
speaks in the person of God, that his denunciation might have greater
weight.
I will
set, etc. Here is to be noticed a second
reason; for it was not enough that a calamity should be denounced on the Jews,
without adding this, that it was inflicted by God's hand, and that thus the
punishment of their wickedness was just. Then he says, I will
set this city for an
astonishment; for so in this place the word
hmç
sheme ought to be rendered, inasmuch as the reason afterwards follows,
astonished shall be whosoever
shall pass through
it.
fD46 He adds also,
for a
hissing, which is rather a mark of detestation
than of scorn; yet the desolation of the whole land, and also the ruin of the
holy city in which God had chosen an habitation for himself, might have filled
all with terror, and ought justly to have done so.
Whosoever,
he says, shall pass through shall
be astonished, and shall hiss on account of all her
stroke;
fD47 for it was not to be a common calamity,
but one in which might be seen God's dreadful judgment. It follows —
Jeremiah
19:9
9. And I will cause them to eat
the flesh of their sons, and the flesh of their daughters, and they shall eat
every one the flesh of his friend, in the siege and straitness wherewith their
enemies, and they that seek their lives, shall straiten them. 9. Et
pascam eos carne filiorum suorum et carne filiarum suarum, et vir carnem proximi
sui comedent (hoc est, singuli comedent carnem proximi sui) in
afflictione et angustia, qua angent (vel, constringent) eos hostes
ipsorum, et qui quaerent animam
ipsorum.
Here the Prophet goes
farther — that so atrocious would be the calamity, that even fathers and
mothers would not abstain from their children, but would devour their flesh.
This was indeed monstrous. It has sometimes happened that husbands, in a state
of extreme despondency, have killed their wives and children, (anxious to exempt
them from the lust of enemies,) or have kindled a fire in the midst of the
forum, to cast their children and wives on the pile, and afterwards to die
themselves; but it was more barbarous and brutal for a father to eat the flesh
of his son. The Prophet then describes an unusual vengeance of God, which could
not be classed among the calamities which usually happen to
mankind.
We know that this was also done in the
last siege of that city; for Josephus shews at large that mothers in a brutal
manner slew their children, and that they so lay in wait for one another that
they snatched at anything to eat. This was also an evidence of God's dreadful
vengeance.
But it was no wonder that God visited
in such an awful manner the sins of those who had in such various ways, and for
so long a time, provoked him; for if we compare the Jews with other nations, we
shall find that their impiety, and ingratitude, and perverseness, exceeded the
crimes of all nations. Then justly did God inflict such a punishment, which even
at this day cannot be referred to without horror. The whole indeed is to be
ascribed to his judgment; for it was he who
fed
fD48 the fathers with the flesh of their
children; for as they had sacrificed their sons and their daughters to demons,
as before stated, so it was necessary that the vengeance of God should be openly
pointed out as by the finger. This was done when God imprinted marks on the
bodies of children, which even the blind could not but
perceive.
He adds,
In the
tribulation,
fD49
and straightness with which their
enemies shall straiten them. We have said that
those who had been long besieged, and were not able to resist, have been often
reduced to the necessity to freeing their wives, or their children, or
themselves, from dishonor; but to protract life in the manner here mentioned was
altogether brutal. It follows —
Jeremiah
19:10
10. Then shalt thou break the
bottle in the sight of the men that go with thee. 10. Et conteras lagenam
in oculis virorum qui proficiscentur (vel, qui profecti fuerint)
tecum.
Jeremiah summoned witnesses,
that the confirmation of the prophecy might be more fully attested to the
people. With regard to the history of this transaction we may add, that he was
first sent to the house of the potter, from whence he procured the bottle; he
then went to Tophet, and there spoke against their impious and corrupt
superstitions; and at last, to seal the prophecy, he broke the bottle in the
presence of the witnesses whom he had brought with him. And we have said that it
was necessary thus to deal with a people, not only ignorant and stupid, but,
which is worse, perverse and obstinate. There was not only importance in the
sign, that they might thence learn the doom of the city and of the whole land,
but it was also a solemn sealing of the prophecy; and on this account he was
commanded to break the vessel, even that he might show, by a visible act, the
near approach of God's vengeance, of which the Jews had no apprehension. It
follows —
Jeremiah
19:11
11. And shalt say unto them,
Thus saith the Lord of hosts, Even so will I break this people, and this city,
as one breaketh a potter's vessel, that cannot be made whole again: and
they shall bury them in Tophet, till there be no place to
bury. 11. Et dices ad eos, Sic dicit Jehova exercituum, Ita confringam
populum hunc et urbem hanc, sicut quis confringit vas figuli, (hoc est,
vas testaceum; vel, vas fragile, figulinum,) quod non poterit reparari
amplius: et in Thopheth sepelientur; quia non erit locus ad sepeliendum (ad
verbum, a non loco ad
sepeliendum.)
The Prophet again
confirms what he had shewn by the external symbol, and he does this by a new
coremtrod from God. We know that signs are wholly useless when the word of God
does not shine forth, as we see that superstitious men always practice many
ceremonies, but they are only histrionic acts. But God never commanded his
prophets to shew any sign without adding doctrine to it. This is what we see was
done on this occasion; for Jeremiah spoke against impious superstitions, and as
a celestial herald denounced punishment; he then sealed the prophecy by breaking
the bottle, and a repetition of the doctrine follows again,
Thus shalt thou say to them.
This is not said of the Prophet's companions,
the pronoun is without an antecedent, but the whole reople are the persons
referred to.
Thus saith
Jehovah, I will so break this people and this
city. He mentions the city, in which they
thought they had an impregnable fortress, because the temple of God was there.
But as they had profaned the temple and polluted the city with their crimes,
Jeremiah reminded them that no confidence or hope was to be placed in the city.
Then he says, As one breaks a
vessel which cannot be repaired, etc.
Here again he shows that they were wholly to perish, so as no more to rise
again. We indeed know that sometimes those who are most grievously afflicted
retain some remnants of strength, and are at length restored to their former
vigor; but the Prophet shews that the approaching calamity would be wholly
irremediable. It is no objection to say, that God a. fterwards restored the
people, and that the city and the temple were rebuilt, for all this was nothing
to the ungodly men of that age, as their memory wholly perished. A curse and
God's vengeance remained on the heads of those who thus continued obstinate in
their wickedness; and hence those who returned from exile are said in Psalm
102:19, to have been a people created again, as though they rose up as new
men,
"A people, who shall be
created, shall praise the Lord."
He then says,
Buried shall they be, in Tophet,
for there will be no place
elsewhere.
fD50 They had chosen that place at a time
when they thought that they had some evidence of God's favor, and a cause for
joy; but he declares that that place would be filled with dead bodies, for they
would flee in great numbers into the city, which afterwards would become so full
of dead bodies that no room for burial could be found except in Topher. It
follows —
Jeremiah
19:12
12. Thus will I do unto this
place, saith the Lord, and to the inhabitants thereof, and even make this
city as Tophet. 12. Sic faciam loco huic, dicit Jehova, et incolis ejus;
et ad ponendum (et ponam) urbem hanc sicut
Thopheth.
As he had said before that
the valley would be the place of slaughter, that thence it might take its name,
so now he declares the same as to the city; "As then Tophet shall be the valley
of slaughter, so shall Jerusalem be."
fD51 They were no doubt kindled into rage (as
we shall see in the next chapter) on hearing this prophecy; but yet God
purposed, however irreclaimable and refractory they were, to let them know what
was approaching, and though they did not believe the words of the Prophet, God
touched and even deeply wounded their consciences, so that before the event came
they were miserable. For the same purpose he adds —
Jeremiah
19:13
13. And the houses of
Jerusalem, and the houses of the kings of Judah, shall be defiled as the place
of Tophet, because of all the houses upon whose roofs they have burnt incense
unto all the host of heaven, and have poured out drink-offerings unto other
gods. 13. Et erunt domus Hierusalem et domus regum Jehudah, sicut locus
Thopheth immundae; ad omnes domos in quibus suffitum fecerunt super tecta eorum
universae militiae coelorum, et libarunt libamen diis
alienis.
He describes, as I have
said, more at large what he had briefly expressed, for he had spoken of the
city; but as the belief of that was difficult, he now enumerates particulars, as
though he had said, that Jerusalem was a wide city and splendidly built, for
there were there many large and elegant houses, and the royal palaces, yet he
says, that all these things would not prevent God to demolish the whole city.
And this deserves particular notice, for we know that Satan dazzles our eyes
whenever he suggests anything that gives a hope of defense, but what God
threatens we think is vain, and as it were fabulous, or at least produces no
effect on us. Since then so gross an hypocrisy prevailed in the hearts of the
people, the Prophet rightly tried to shake off from them whatever might deceive
them.
Hence he says,
The houses of
Jerusalem, etc. — these were many and
splendid — and the houses
of the kings of Judah, their palaces either
within or without the city shall
be as the place of Tophet; that is, no house
shall be exempt from slaughter, and no palace shall protect its inhabitants.
They shall be unclean, he says, that is, on account of dead bodies, for
men slain would be found everywhere; and this is, as it is well known, often
mentioned in Scripture as a pollution or defilement. With regard to all the
houses; some read, "On account of all the houses," and
l
lamed, is often a causal preposition. But it seems rather to be taken
here as explanation; and hence I render the words,
With regard to all the
houses, so that the Prophet speaks of all the
houses in, which they made incense.
fD52 As then there was no house free from
sacrilege, he says that God's vengeance would penetrate into all houses without
any exception.
He says also,
On the
roofs, with the view of condemning them for
their effrontery; for they raised their baseness as a standard, that it might be
seen at a distance. They indeed thought that God was delighted with such a
service; but how came they to entertain such a foolish persuasion, except
through their neglect and contempt of the law, and also through a mad
presumption in giving more credit to their own fictions than to certain truth.
The Prophet then justly condemns them, for they had cast off all shame, and went
up to the roofs of their houses, that their doings might be more open. Then he
mentions the whole host of
heaven; and says further, that they had
poured a libation to foreign
gods. We see that many kinds of superstitions
prevailed among the people; for he spoke of Baal in the singular number, he
mentioned also Baalim, patrons, and he now adds, the whole host of heaven; that
is, the sun, the moon, and all the stars.
We
hence see that the Jews kept no limits as to their sacrileges, which is usually
the case with all the ungodly; for as soon as men begin to turn aside from the
pure and genuine worship of God, they sink into the lowest depths. It is then
this wantonness that the Prophet now refers to, when he intimates that their
various forms of worship were so increased, that they had devised as many gods
as there are stars in heaven; which is similar to what is said
elsewhere,
"According to the number
of thy cities, O Judah, are thy gods,"
(<240228>Jeremiah
2:28;
<241113>Jeremiah
11:13.)
Jeremiah
19:14-15
14. Then came Jeremiah from
Tophet, whether the Lord had sent him to prophesy; and he stood in the court of
the Lord's house, and said to all the people, 14. Et venit (reversus est)
Jeremias e Thopheth, quo miserat eum Jehova ad prophetandum; et stetit in atrio
domus Jehovae, et dixit ad totum
populum,
15. Thus saith the Lord
of hosts, the God of Israel, Behold, I will bring upon this city, and upon all
her towns, all the evil that I have pronounced against it, because they have
hardened their necks, that they might not hear my words, 15. Sic dicit
Jehova exercituum, Deus Israel, Ecce ego adduco super urbem hanc et super omnes
urbes ejus omne malum quod loquutus sum super eam, quia obduraverunt cervicem
suam, ut non audirent sermones
meos.
Jeremiah had been led to the
very place, when he foretold the punishment, which was nigh at hand, on account
of the superstitions of Tophet or of the valley of Hinnom. That his doctrine
might be more efficacious, God intended that he should preach before the very
altar and in the very valley, then well known for ungodly and false modes of
worship. He says now that he went to the Temple and delivered there the same
message. We hence learn how great must have been the stupidity and indifference
of the people, for the repetition of the prophecy was not unnecessary. For as
God knew that the Jews were extremely tardy and slow, he caused them to be
warned twice by his servant, and in two different
places.
Jeremiah,
it is said, returned from Tophet,
where God had sent him to prophesy; which last
words were added, that we may not suppose that he without reason preached in the
valley of Hinnom. God then commanded Jeremiah to denounce there, as it were in
the very place, on the Jews their own destruction.
And he
stood, it is added,
in the court of Jehovah's
house. As it was not lawful for the people to
enter into the Temple, they usually assembled in the court, which was a part of
the Temple. Then Jeremiah stood there; for he had to speak, not to a few,
or in a corner, but to the whole people, and to make them witnesses of his
prophecy. But we read here nothing new; for, as it has been stated, he was
bidden to declare twice the same thing — the approaching calamity; and he
was so bidden, because the Jews were so hardened, that they could not easily be
moved. That he connects other cities with Jerusalem is not to be wondered at; he
thereby intimates, that the whole land was guilty before God, and that therefore
desolation was near at hand, as to all the towns and cities; as though he had
said, "God will not spare Jerusalem, though it has been hitherto his sanctuary;
but as lesser cities are not innocent, they shall also feel the hand of God
together with Jerusalem."
The reason is
subjoined, Because they have
hardened their neck. He again confirms what we
have before observed, — that they had fallen, not through ignorance, but
through perverseness; for they had learned with sufficient clearness from the
law what was right, and they had also been often warned by the prophets. Hence
then their wickedness appeared and their untameable spirit, for they had heard
the sound doctrine of the law, and had many to warn
them.
Now this passage teaches us that there is
no pardon left for us, when we, as it were, avowedly reject the yoke of God. And
this ought to be carefully noticed, for we see how difficult it is to subdue
men, even when they confess that the word of God is what they hear. Since then
there is in all mankind an innate perverseness, that hardly one in a hundred
allows himself to be ruled by God's word, it behoves us seriously to consider
what is here said, — that they are unworthy of mercy who harden their
neck. Hence it is said in
<199508>Psalm
95:8,
"Harden not your hearts
like your fathers."
And a clearer definition follows,
That they might not hear my
words. Though there be hardness in all mortals,
yet when the doctrine of salvation is made known and not received, then a
greater impiety and pride shew themselves; for in that case, men hear God
speaking, and yet rob him of his authority. It then follows, that the more
clearly God makes known his truth, the less ground of excuse there is; for then
especially comes to light the impiety of men, and their disdain seems incapable
of being subdued.
PRAYER
Grant, Almighty God, that since thou
hast been pleased to prescribe a rule for us, by which we may truly and purely
worship thee, — O grant, that we may follow this plain rule, and never
indulge our own imaginations, nor trifle with thee through our own fancies or
through the foolish wisdom of our flesh, but continue in thy law, and in the
doctrine which thine only-begotten Son, our Lord, has delivered to us, so that
we may advance more and more in the knowledge of that glory, the foretaste of
which thou givest us now, until we shall at length fully and perfectly enjoy it,
when we shall be gathered into that celestial kingdom, which thy Son has
procured for us by his own blood. — Amen.
A TRANSLATION
OF
CALVIN'S VERSION
OF
JEREMIAH
CHAPTERS
10—19
CHAPTER
10
1 Hear
ye the word which Jehovah speaks to you, O house of
Israel:
2 Thus
saith Jehovah, — The way of the Gentiles learn not, And of the signs of
heaven be not afraid, For fear them do the
Gentiles:
3 Because
the rites of the heathens are vanity, For a tree from the forest does one
cut — The work of the craftsman's hands by the
ax;
4 With
silver and gold they beautify it, With nails and hammer they make it fast, That
it should not
move;
5 As
a palm, erect, but they speak not; And being raised, they are raised, for they
cannot walk: Fear them not, for they cannot do evil, And to do good is not in
their power.
(2:14)
6 From
no time has been found any Like thee, Jehovah; great art thou, And
great is thy name in
power.
7 Who
should not fear thee, king of nations? For to thee this belongs; For among all
the wise of the nations, And in all their kingdoms, From no time has there been
one like thee.
(2:28)
8 Even
in this one thing they are foolish and fatuitous — The teaching of
vanities the wood
is:
9 Silver,
extended, is from Tarshish brought, And gold from Ophas, — The work of the
artificer and of the melter's hands; Hyacinth and purple are their
garments, The work of the wise, all of
them.
10 But
Jehovah is God, the truth, God, the life and the king of ages: Through his fury
tremble will the earth, And the nations will not bear his
wrath.
11 Thus
shall ye say to them, — The gods who made not the heaven and the earth,
Let them perish from the earth and from under
heaven:
12 He
who made the earth by his power, Who set in order the world by his wisdom, And
by his understanding extended the heavens,
—
13 At
his voice there is abundance of waters in the heavens, And he makes
vapors to ascend from the extremity of the earth; Lightnings he makes for rain,
And brings the wind from his treasures.
(2:31)
14 Foolish
is every man through his knowledge, Ashamed is every maker of the graven
image, For a falsehood is the molten image, And there is no breath in
them.
15 Vanity
they are, the work of illusions; At the time of their visitation they shall
perish.
16 But
not like them is the portion of Jacob, For the Creator of all things is
he, And Israel is the rod of his inheritance; Jehovah of hosts is his
name.
17 Gather
from the land thy treasures Thou who dwellest in a
fortress:
18 For
thus saith Jehovah, — Behold! will cast out as with a sling The
inhabitants of the land at this time, And I will straiten them, That they may
find what they
deserve.
19 Woe
is me on account of my bruising! Full of pain is the smiting given to me! and I
said, — Surely it is my stroke, and I will bear
it:
20 My
tent is pulled down, And all my cords are broken; My sons are gone from me, and
there are none — No one to extend any more my tent, And to set up my
curtains!
21 For
infatuated are the pastors, And Jehovah have they not sought; Therefore have
they not prospered, And all that was in their pastures has been
destroyed.
22 A
sound of rumor! lo, it comes, And a great tumult, from the land of the north, To
make the cities of Judah a waste, The habitation of
dragons!
23 I
know Jehovah, That his way is not in the power of man, That it is not in
man who walketh to guide his
steps.
24 Chastise
me, Jehovah, but only in moderation; Not in thy wrath, lest thou shouldest
consume
me:
25 Pour
thy wrath on the nations, who know thee not, And on the families who have not
called on thy name; For they have devoured Jacob, Yea, they have devoured and
consumed him, And his tents have they laid waste.
CHAPTER
11
1 The
word which came to Jeremiah from Jehovah, saying,
—
2 Hear
ye the words of this covenant; and say ye to the
men
3 of
Judah and to the inhabitants of Jerusalem: and thou shalt say to them, Thus
saith Jehovah, the God of Israel, —
Cursed
4 Is
the man who hears not the words of this covenant, which I commanded your fathers
in the day in which I brought them out of the land of Egypt, from the iron
furnace, saying, — Hear ye my voice, and do according to all those things
which I have commanded you; and ye shall be to me a people and I
will
5 Be
to you a God; that I may confirm the oath which I swear to your fathers, to give
them a land flowing with milk and honey, according to what it is at this day.
And I answered and said, Amen,
Jehovah.
6 And
Jehovah said to me, Proclaim these words in the cities of Judah and in the
streets of Jerusalem, saying, — Hear the words of this covenant and do
them;
7 For
protesting I protested to your fathers, In the day in which I brought them Out
of the land of Egypt, to this day, Rising up early and protesting, and saying,
—
8 "Hear
ye my voice:" Yet they heard not, nor inclined their ear, But walked, every one
of them, After the wickedness of his own evil heart: I have therefore brought on
them All the words of this covenant, Which I commanded them to do, But they did
them not.
(2:84)
9 And
Jehovah said to me, — Found out is a conspiracy, Among the men of Judah
and the citizens of
Jerusalem:
10 Returned
are they to the iniquities of their forefathers, Who refused to hear my words,
But walked after foreign gods to serve them: Broken have the house of Israel and
the house of Judah My covenant, which I made with their
fathers.
11 Therefore
thus saith Jehovah, — Behold, I will bring upon you an evil, From which ye
shall not be able to escape; And they shall cry to me, but I will not hear
them:
12 And
go shall the cities of Judah and the citizens of Jerusalem, And cry to the gods
to whom they have offered incense; But by saving they will not save them In the
time of their
affliction:
13 For
according to the number of thy cities Have been thy gods, O Judah; And according
to the number of streets of Jerusalem, Have ye set up altars for reproach
— Altars to offer incense to Baal.
(2:94)
14 And
thou, pray not for this people, And raise not for them a cry and a prayer; For I
will not hear them at the time When they shall cry to me for their
distress.
15 What
has my beloved to do in mine house, While she commits abomination with many? And
the flesh of the sanctuary is taken from thee; For when thou didst evil, thou
didst then glory.
(2:102)
16 A
green olive, fair in fruit and form, Hath Jehovah called thy name; At the
noise of great tumult hath he kindled a fire on it, And broken down are
its branches:
(2:105)
17 For
Jehovah of hosts who planted thee Hath spoken against thee an evil, For the
wickedness of the house of Israel And of the house of Judah, Which they have
done for themselves, To provoke me by offering incense to
Baal.
18 Jehovah
hath made me to know, and I knew it; Thou didst then discover to me their
works.
19 But
I was like a lamb or an ox Led to be slain; and I knew not That they
meditated thoughts against me: "Let us spoil with wood his bread, And cut him
off from the land of the living; And let his name be remembered no more."
(2:113)
20 Now,
Jehovah of hosts, who judgest righteously, Who searchest the reins and the
heart, Let me see thy vengeance on them, For to thee have I revealed my
cause.
21 Therefore
thus saith Jehovah To the men of Anathoth, who seek thy life and say, "Prophesy
thou not in the name of Jehovah, That thou mayest not die by our
hand;"
22 Therefore
thus saith Jehovah of hosts, — Behold, I will visit them; Their young men
shall die by the sword, Their sons and their daughters shall die by
famine,
23 And
there shall be no remnant of them; For I will bring evil on the men of Anathoth,
In the year of their visitation.
CHAPTER
12
1 Just
art thou, Jehovah, though I contend with thee; Yet of judgments will I
speak to thee: How long shall the way of the ungodly prosper? Secure are all
they who by transgressing transgress.
(2:121)
2 Thou
hast planted them, they have even taken root; They have grown, they have even
produced fruit: Nigh art thou in their mouth, But far from their
reins.
3 But
thou, Jehovah, knowest me, Thou seest me and hast tried my heart towards thee;
Draw them forth as sheep for the slaughter, And prepare them for the day of
destruction.
4 How
long shall mourn the land, And the grass of every field wither For the
wickedness of those who dwell in it? Consumed are the beasts and the birds,
Because they have said, "He shall not see our end."
(2:129)
5 If
with footmen thou hast run, And they have wearied thee, How canst thou contend
with horsemen? In the land of peace thou hast trusted, How then canst thou do in
the rising of
Jordan?
6 Truly,
even thy brethren and the house of thy father, Even these act perfidiously
towards thee; Yea, they cry after thee with a loud voice: Trust them not, even
when they speak good things to
thee.
7 I
have forsaken my house, I have left my heritage; I have given up the darling of
my soul Into the hand of her
enemies!
8 My
heritage has become to me like a lion in the forest; It has sent forth its voice
against me; Therefore have I hated
it.
9 Is
my heritage to me a speckled bird? Is there not a bird around over it? Come,
gather yourselves all ye beasts of the field; Come to devour it.
(2:140)
10 Many
shepherds have destroyed my vineyard, They have trodden under foot my portion,
They have made nay choice portion a desolate
wilderness;
11 They
have made it a desolation, It mourns to me, being desolate; Desolate is become
the whole land; Though no one hath laid it to
heart.
12 On
all high places in the wilderness have come destroyers; For the sword of Jehovah
hath devoured, From one end to the other end of the land; There is no peace to
any
flesh.
13 They
have sown wheat And thorns have they reaped; An heritage have they got, but have
not succeeded: Ashamed have they been of your produce, Through the burning of
the wrath of Jehovah.
(2:149)
14 Thus
saith Jehovah, — As to all my evil neighbors, Who touch my heritage, Which
I have inherited, even my people Israel, Behold, I will pluck them
up from their land, And the house of Judah Will I pluck up from the midst of
them.
15 And
it shall be, after I draw them out, That I shall return and shew mercy to them,
And will restore them, every one to his heritage, And every one to his own
land.
16 And
it shall be, that if by learning they will learn The ways of my people, To swear
by my name, "Live does Jehovah," As they taught my people to swear by Baal, They
shall then be built up In the midst of my
people:
17 But
if they will not hear, I will then pluck up that nation, Plucking it up
and destroying it, saith Jehovah.
CHAPTER
13
1 Thus
saith Jehovah to me, — Go and get thee a linen belt, and put it on thy
loins,
and
2 In
water set it not. So I got for me a belt, as Jehovah
had
3 commanded,
and put it on my loins. Then came the word
of
4 Jehovah
to me again, saying, — Take the belt which thou hast got, which is on thy
loins, and rise, go to Euphrates and
hide
5 It
there in the hole of a rock. Then I went and hid it
by
6 Euphrates,
as Jehovah had ordered me. And it was, that at the end of many days,
Jehovah said to me, Rise and go to Euphrates, and take thence the belt which I
commanded
thee
7 To
hide there. So I went to Euphrates, and digged, and took the belt from the place
where I had hid it; and behold the
belt
8 Was
marred, and it was good for nothing. Then came the word of Jehovah to me,
saying,
—
9 Thus
saith Jehovah, — In this way will I mar the excellency of Judah And the
great excellency of
Jerusalem:
10 This
wicked people, who refuse to hear my words, Who walk in the wickedness of their
own heart, And walk after foreign gods, That they may serve them and worship
them, — Shall be even as this belt, Which is good for
nothing.
11 For
as the belt cleaves to the loins of man, So had I joined to me the whole house
of Israel And the whole house of Judah, saith Jehovah, That they might be to me
a people and a name, Yea, a praise and a glory; But they hearkened
not.
12 Thou
shalt also say this word to them, Thus saith Jehovah, the God of Israel, —
Every bottle shall be filled with wine. When they shall say to thee, Knowing do
we not know, that
every
13 Bottle
shall be filled with wine? then shalt thou say to them, — Thus saith
Jehovah, — Behold, I will fill with drunkenness All the inhabitants of
this land, And all the kings who sit for David on his throne, The priests also
and the prophets, And all the inhabitants of
Jerusalem;
14 And
I will dash them, every one against his brother, The fathers also and the sons
together, saith Jehovah: I will not spare, nor will I be propitious, Nor shew
pity until I destroy
them.
15 Hear
ye and attend, be not lifted up, For Jehovah hath
spoken:
16 Give
to Jehovah your God the glory, Before he makes it to grow dark, And before your
feet stumble at the dark mountains, And before he turns the light ye hope
for Into the shadow of death, And makes it thick darkness.
(2:179)
17 But
if ye will not hear this, In secret will my soul mourn for pride, And weeping my
eye will weep And run down with tears; For led captive is the flock of
Jehovah.
18 Say
to the king and to the queen, Be ye humbled, lie ye down, For come down from
your heads Shall the crown of your
glory.
19 The
cities of the south are closed up, And there is no one to open them; For
carried away has been all Judah, He has been carried away completely.
(2:185)
20 Raise
ye your eyes, And behold them who come from the north: Where is the flock, which
has been given to thee, The sheep of thy
glory?
21 What
wilt thou say when he visits thee? But thou hast taught them to be leaders over
thy head; Shall not sorrows lay hold on thee, As on a woman in
travail?
22 But
if thou wilt say in thine heart, "Why have these evils happened to me?" For the
multitude of thine iniquity Are thy skirts discovered, And naked are made thy
heels.
23 Can
the Ethiop change his skin, And the panther his spots? Even so can ye do good,
Who have been taught evil.
(2:192)
24 I
will therefore scatter them like the stubble, That passeth away by the wind of
the
desert.
25 This
thy lot is the portion of thy measures From me, saith Jehovah, For thou
hast forgotten me, And thou hast trusted in
falsehood;
26 And
I also will uncover thy skirts on thy face, That seen may be thy
shame.
27 Thy
adulteries and thy neighings, The thought of thy whoredom, On the mountains, in
the field, have I seen, Even thine abominations; Woe to thee, Jerusalem!
Wilt thou not at length be made clean? How long yet!
CHAPTER
14
1 The
word which came to Jeremiah respecting the
drought:
2 Mourned
has Judah, And his gates have been weakened; They are become black on the
ground, And the cry of Jerusalem has gone up:
(2:205)
3 And
their chiefs sent the common people to the waters; They came to the cisterns,
they found no water; They returned with empty vessels; They were confounded and
ashamed, And they covered their
head:
4 For
the chapt ground, as there was no rain in the land, Ashamed were the husbandmen,
And they covered their
head:
5 Moreover
the hind brought forth young in the field, And forsook it, for there was no
grass:
6 And
the wild asses stood on the cliffs, They drew in wind like serpents; Fail did
their eyes, for there was no grass.
(2:209)
7 Though
our iniquities testify against us, O Jehovah, Deal with us for thine own
name's sake; For multiplied have our defections, Against thee have we done
wickedly,
8 Hope
of Israel! Savior art thou In the time of trouble; Why shouldest thou be as a
stranger in the land? As a traveler, turning aside to pass the
night?
9 Why
shouldest thou be as a man terrified? As a strong man, who yet cannot save? Thou
art in the midst of us, O Jehovah, And on us is thy name called, Forsake us not.
(2:214)
10 Thus
saith Jehovah of this people: As they have loved to wander, And have not
restrained their feet, Therefore Jehovah has not been pleased with them; He will
now remember their iniquities, And visit their
sins.
11 Jehovah
said also to me: Pray not for this people for their
good:
12 When
they fast I will not hear their cry; And when they offer a sacrifice and an
oblation, I will not be pleased with them; For with the sword and with famine,
And with pestilence, will I consume
them.
13 And
I said, Ah! Lord Jehovah, Behold, the prophets say to them, — "Ye shall
not see the sword, And famine shall not be to you, Nay, sure peace will I give
you in this
place."
14 Then
said Jehovah to me, — Falsehood do the prophets prophesy in my name; I
have not sent them nor commanded them, Nor have I spoken to them; A false vision
and divination, Yea, vanity and the deceit of their own heart, Do they of
themselves prophesy to you.
(2:226)
15 Therefore,
thus saith Jehovah, of the prophets who prophesy in my name, and I have not sent
them, and who say, The sword and the famine shall not be in this land, —
By the sword
and
16 Famine
shall these prophets be consumed; and the people, to whom they have prophesied,
shall be cast out in the streets of Jerusalem through the famine and the sword,
and there will be none to bury them, — they, their wives: and their sons,
and their daughters; and I will pour upon them their own
wickedness.
17 Therefore
shalt thou say to them this word, — Run down shall mine eyes with tears
Day and night, and they shall not rest, For with a great breach is broken down
The virgin, the daughter of my people; The stroke is very
grievous:
18 If
I go out to the field, behold the slain with the sword! And if I enter the city,
behold the sorrowful with famine! For both the prophet, and the priest, Go round
through the land, and know not what to
do.
19 Repudiating
hast thou repudiated Judah? Has thy soul abominated Sion? Why hast thou so
smitten us, that we have no healing? We have looked for peace, and there is
no good, And for time of healing, and behold
terror!
20 We
know, O Jehovah, our wickedness, And the iniquity of our fathers; For we have
done wickedly against
thee.
21 Reject
not, for thy name's sake, Overthrow not the throne of thy glory; Remember.
render not void, Thy covenant with us.
(2:240)
22 Are
there any among the vanities of the Gentiles, Who can cause it to rain? And can
they give rain from heaven? Art not thou thyself, Jehovah, our God? And we have
looked to thee, For thou hast done all these things.
CHAPTER
15 fK1
1 Then
Jehovah said to me: Though Moses and Samuel stood before me, My soul would not
be towards this people; Send them from my presence, and let them
depart.
2 And
it shall be, if they say to thee, "Whither shall we go forth?" Then shalt thou
say to them, — Thus saith Jehovah, — They who are for death, to
death, And they who are for the sword, to the sword, And they who are for the
famine, to the famine, And they who are for captivity, to
captivity:
3 And
I will set over them four kinds, saith Jehovah, — The sword to kill, and
the dogs to drag, And the bird of heaven, and the beast of the earth, To devour
and to
destroy:
4 And
I will set them a vexation, To all the kingdoms of the earth, For Manasse, the
son of Hezekiah, king of Judah, On account of what he did in
Jerusalem.
5 For
who will pity thee, O Jerusalem? And who will condole with thee? And who will
turn aside To inquire of thy
welfare?
6 Thou
hast forsaken me, saith Jehovah; Backward hast thou gone; I will therefore
stretch my hand against thee, And I will destroy thee; I am wearied with
repenting:
7 And
I will fan them with a fan Through all the gates of the earth; I have bereaved,
I destroyed my people; From their own ways they have not
returned.
8 Multiplied
have their widows to me Above the sand of the sea; I brought to them, on the
troop of youths, A waster at mid-day; And I cast on them suddenly A tumult and
terrors.
9 Weakened
did she become who had born seven, Expire did her soul, Go down did her sun
while it was yet day, Confounded has she been and ashamed: And the
remainder of them to the sword will I give, Before their enemies, saith Jehovah.
(2:266)
10 Wo
to me, my mother! That thou hast born me a man of strife, And a man of
contention to the whole land: I have not lent on usury, And they have not on
usury lent to me; Yet every one curses
me.
11 And
Jehovah said, — Surely thy latter end shall be well; Surely I will cause
to meet thee the enemy, In the time of evil and in the time of distress.
(2:273)
12 Shall
iron break The iron from the north and the
steel!
13 Thy
wealth and thy treasures To plunder will I give, Not in exchange, but for all
thy wickedness, And for all thy
counsels:
14 And
I will make thee to pass to the enemy Into a land which thou knowest not;
For a fire is kindled in my wrath, On you it shall
burn.
15 Thou
knowest, O Jehovah, Remember me and visit me, And avenge me on my persecutors,
Lest thou shouldest take me away By protracting thy wrath: Know that for thee
have I borne reproach.
(2:280)
16 Found
were thy words, and I did eat them; And thy word was my joy and the gladness of
my heart; For called on me was thy name, O Jehovah, the God of
hosts.
17 I
sat not in the assembly of mockers, Nor exulted on account of thy hand; I sat
apart, for with indignation Hast thou filled
me.
18 Why
is my pain strong, and my stroke incurable, And refuses to be healed?
Wilt thou be to me As the deception of unfaithful
waters?
19 Therefore,
thus saith Jehovah, — If thou wilt be turned, then I will turn thee, That
thou mayest stand before me; And if thou separatest the precious from the
worthless, As my mouth shalt thou be: Let them turn to thee, but turn not thou
to
them.
20 I
have even made thee to this people A wall of brass, fortified; They shall
therefore fight against thee, But over thee they shall not prevail; For with
thee am I to save thee, And to deliver thee, saith
Jehovah:
21 Yea,
I will save thee from the hand of the wicked, And deliver thee from the hand of
the strong. (2:300)
CHAPTER
16
1 Then
came the word of Jehovah to me, saying,
—
2 Take
not to thee a wife, And have no sons and daughters in this
place:
3 For
thus saith Jehovah, — As to the sons and daughters, born in this place,
And as to the mothers who shall bear them, And as to the fathers, who shall
beget them in this land
—
4 With
deaths of sicknesses shall they die, They shall not be lamented nor buried; As
dung on the face of the earth shall they be; With the sword also and the famine
shall they be consumed, And their carcasses shall be for meat To the birds of
heaven, and to the beasts of the earth.
(2:305)
5 For
thus saith Jehovah, — Enter not the house of mourning Nor go to lament,
nor be moved for them; For I have taken away my peace From this people, saith
Jehovah, My kindness also and
mercies:
6 And
die shall they, great and small, in this land; They shall not be buried, Nor
shall any lament for them nor cut themselves, Nor shall baldness be made for
them;
7 And
they shall not for them smite the hand, To console them for the dead; Nor shall
they drink to them the cup of consolations, For their father or for their
mother.
(2:310)
8 The
house of feasting also enter not, To sit with them to eat and to
drink;
9 For
thus saith Jehovah of hosts, the God of Israel, — Behold, I will take away
from this place Before your eyes and in your days, The voice of joy and the
voice of gladness, The voice of the bridegroom and the voice of the
bride.
10 And
it shall be, when thou declarest to this people All these words, that they will
say to thee, — "Why has Jehovah spoken against us All this great evil? And
what is our iniquity? and what is our sin? Which we have wickedly done against
Jehovah, our
God."
11 Then
thou shalt say to them, — Because your fathers forsook me, saith Jehovah:
For they went after foreign gods, And served them and bowed down to them, And me
they forsook, and my law they did not
keep;
12 And
worse are ye become than your fathers; For, behold, ye have walked, every one of
you, After the wickedness of his own evil heart, So as not to hearken to
me.
13 I
will therefore cast you out of this land, Into a land which ye have not known,
nor your fathers, And there shall ye serve foreign gods, day and night; For I
will shew you no
favor.
14 Therefore,
behold, the days will come, saith Jehovah, When it shall be no more said, Live
does Jehovah, Who brought up the children of Israel from the land of
Egypt:
15 But,
Live does Jehovah, who has brought up The children of Israel, from the land of
the north, And from all the lands to which he had driven them; For I will
restore them to the land Which I gave to their
fathers.
16 Behold,
I will send for many fishers, saith Jehovah; And they shall fish them; And
afterwards I will send for many hunters, And they shall hunt them from every
mountain, And from every hill and holes of
rocks:
17 For
mine eyes are on all their ways; They are not hid from my face, Nor are their
iniquities hid from mine
eyes:
18 And
I will render double, from the beginning, For their iniquities and their sins;
For they have polluted my land With the carcasses of their abominations; And
with their defilements Have they filled mine inheritance.
(2:325)
19 O
Jehovah, my strength and my fortress, And my refuge in the day of distress, To
thee shall come the Gentiles From the extremities of the earth, and shall say,
— "Surely falsehood did our fathers inherit; Vanity and nothing profitable
had
they."
20 Can
men make gods for themselves, When they themselves are no gods?
(2:333)
21 Therefore,
behold, I will make them to know at this time, I will make them to know My hand
and my power; And they shall know that my name is Jehovah.
CHAPTER
17
1 The
sin of Judah is written With a pen of iron, with the point of adamant, It is
graven on the tablet of their hearts, And on the horns of your
altars:
2 For
their children remember Their altars and their groves, Under the shady tree, on
high
hills.
3 Dweller
on mountains! in the field will I give for spoil Thy wealth and all thy
treasures, Because of thy high places, Because of thy sin in all thy
borders:
4 And
dismissed shalt thou be, even thyself, From thine inheritance which I gave thee;
And I will make thee to serve thine enemies In a land which thou knowest not;
For ye have kindled a fire in my wrath, Perpetually shall it burn.
(2:342)
5 Thus
saith Jehovah, — Cursed is the man who trusts in man, And makes
flesh his arm, And whose heart turns away from
Jehovah:
6 And
he shall be like a tamarisk in the desert, And shall not see when good comes,
And shall dwell in dryness in the desert, In the land of salt and not
inhabited.
7 Blessed
is the man who trusts in Jehovah, And whose hope Jehovah
is:
8 And
he shall be like a tree, That is planted near waters, And nigh the stream
sends its roots, And shall not see when heat comes; And green shall be its leaf,
And in the year of drought it shall not fear, Nor cease from bringing forth
fruit.
(2:347)
9 Insidious
is the heart above all things, And vicious, — who can know
it?
10 I
Jehovah, who search the heart And try the reins, to give to every one, According
to his ways, According to the fruit of his doings.
(2:354)
11 A
partridge, which gathers and produces not, Is he who gains riches, and
not by right; In the midst of his days he leaves them, And at his end he is
nothing.
12 A
high throne of glory, from the beginning, Is the place of our
sanctuary.
13 The
hope of Israel art thou, Jehovah; All who thee forsake shall be ashamed:
They who turn aside shall on the earth be written; For they have forsaken The
fountain of living waters, even
Jehovah.
14 Heal
me, O Jehovah, And I shall be healed; Save me, and I shall be saved, For my
praise art
thou.
15 Behold
they say to me, — "Where is the word of Jehovah? let it now
come."
16 But
I hastened not to be a pastor following thee, And the day of grief I desired
not, thou knowest: What went forth from my lips, Before thy face has it
been.
17 Be
not to me a terror; My protector art thou in the day of
evil.
18 Ashamed
let them be who persecute me, And let not me be ashamed; Terrified let them be,
And let not me be terrified: Bring upon them the day of evil, And with a double
breach break
them.
19 Thus
said Jehovah to me, — Go and stand in the gate of the children of the
people, through which the kings of Judah enter, and through which they
go
20 out,
and in all the gates of Jerusalem; and say to them, — Hear the words of
Jehovah, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem,
who enter in through
these
21 gates,
Thus saith Jehovah, — Take heed to yourselves, And bring not a burden on
the Sabbath-day, Yea, bring it not through the gates of
Jerusalem;
22 Nor
bring a burden from your houses On the Sabbath-day, nor do any work, But
sanctify the Sabbath-day, As I commanded your
fathers;
23 Though
they heard not nor inclined their ear, But hardened their neck, So as not to
hear nor receive
correction:
24 And
it shall be, if by hearing Ye will hear me, saith Jehovah, So as not to bring a
burden Through the gates of the city on the Sabbath-day, And if ye sanctify the
Sabbath-day By doing on it no
work;
25 Then
shall enter through the gates of this city Kings and princes, sitting on David's
throne, Riding in chariots and on horses, They and their princes, the men of
Judah And the inhabitants of Jerusalem, And inhabited shall be this city
perpetually:
26 And
come shall they from the cities of Judah, And from the circuits of Jerusalem,
And from the land of Benjamin, And from the plain, and the mountain, and the
south, Bringing burnt-offering and sacrifice, And oblation and incense, And
bringing praise, to the house of Jehovah.
(2:388)
27 But
if ye will not hearken to me, So as to sanctify the Sabbath-day, And not to
bring a burden, nor enter Through the gates of Jerusalem on the Sabbath-day;
Then will I kindle a fire in its gates, And it shall devour the palaces of
Jerusalem, And it shall not be extinguished.
CHAPTER
18
1 The
word which came to Jeremiah from Jehovah, saying,
—
2 Rise
and go down to the potter's house, and I will cause thee to hear my
words.
3 And
I went down to the potter's house, and, behold, he was making a work on the
stone:
4 And
the vessel was marred, which he made of the clay in the hand of the potter; and
he again made another vessel, as it seemed good in the eyes of the potter to
make.
5 And
the word of Jehovah came to me, saying,
—
6 Cannot
I as this potter do to you, O house of Israel? saith Jehovah. Behold, as the
clay is in the hand of the potter, So are ye in my hand, O house of
Israel.
7 Suddenly
will I speak of a nation and a kingdom, To pull down and to eradicate and to
destroy:
8 If
that nation turn from its evil, For which I spoke against it; Then will I repent
of the evil Which I had thought of doing to
it.
9 Suddenly
also will I speak of a nation and a kingdom, To build up and to
plant:
10 But
if it do evil before mine eyes, So as not to hearken to my voice; Then will I
repent of the good Which I had said that I would do to it.
(2:398)
11 And
now, I pray, say to the men of Judah and to the inhabitants of Jerusalem,
saying, — Thus saith Jehovah, — Behold, I frame for you an evil, And
I think for you a thought; Return ye then, every one from his evil way, And make
right your ways and your
doings.
12 And
they said, — It is all over; For after our own thoughts will we walk, And
we will do, every one, The wickedness of his own evil
heart.
13 Therefore
thus saith Jehovah, — Ask, I pray, among the heathens, Who hath heard such
a thing? A monstrous thing hath the virgin of Israel
done.
14 Will
any one leave the snow of Libanus from the rock of the field? Will waters
brought from another place, And cold streams, be relinquished?
(2:408)
15 For
forgotten me have my people; In vain do they offer incense, Since they have made
them to stumble In their ways — the paths of ages, That they might walk in
paths, In a way not
trodden;
16 To
make their land a desolation, A perpetual hissing: Whosoever shall pass through
it Shall be astonished and shake his
head.
17 By
the east wind will I scatter them Before the face of the enemy; The back and not
the face will I shew them In the day of their
calamity.
18 And
they said, — Come, and let us think thoughts against Jeremiah; For perish
shall not the law from the priest, Nor counsel from the wise, Nor the word from
the prophet: And let us smite him with the tongue, And not attend to any of his
words.
19 Hearken,
O Jehovah, to me, And hear the voice of those who contend with
me.
20 Shall
evil be rendered for good? For they have digged a pit for my soul: Remember that
I stood before thee To speak good for them — To turn away from them thy
wrath.
21 Therefore
give their children up to famine, And deliver them into the hands of the sword,
And let their wives be bereaved and be widows, And their men be smitten to
death, And their youths be smitten with the sword in
battle:
22 Let
a cry be heard from their houses, When thou bringest on them an army suddenly;
For they have dug a pit to take me, And snares have they hid for my
feet.
23 And
thou, Jehovah, who knowest their counsels To be against me for death, Be
not propitious to their iniquity, And their sin from thy sight blot not out, But
let them stumble before thee; In the time of thy wrath deal thus with
them.
CHAPTER
19
1 Thus
saith Jehovah, — Go and get a potter's vessel, even with the elders of the
people and with the elders of the
priests;
2 And
enter into the valley of Hinnom, which is at the entrance of the oriental gate,
and proclaim there the words which I shall speak to
thee:
3 And
thou shalt say, Hear the word of Jehovah, ye kings of Judah and the inhabitants
of Jerusalem, — Thus saith Jehovah of hosts, the God of Israel, —
Behold I bring an evil on this place, The which whosoever hears, tingle shall
his
ears:
4 Because
they have forsaken me, And have alienated this place, And have made incense in
it to foreign gods, Whom they have not themselves known, Nor their fathers, nor
the kings of Judah, And have filled this place With the blood of
innocents:
5 And
they have built high places to Baal, To burn their sons with fire, For a
burnt-offering to Baal; Which I have not commanded nor spoken of, And which
came not into my
mind.
6 Therefore
behold the days shall come, saith Jehovah, When this place shall no more be
called Tophet, Nor The valley of the son of Hinnom, But, The valley of
slaughter:
7 And
void will I make the counsel of Judah And of Jerusalem in this place, And
lay them prostrate by the sword before their enemies, And by the hand of those
who seek their life; And I will give their carcasses for meat To the birds of
heaven and to the beasts of the
earth;
8 And
will set this city For an astonishment and for hissing; Whosoever shall pass
through it shall be astonished, And shall hiss on account of all her
stroke:
9 And
I will feed them with the flesh of their sons, And with the flesh of their
daughters; And they shall eat, every one the flesh of his friend, In the
tribulation and straitness, By which their enemies shall straiten them, And
those who seek their
life.
10 Then
shalt thou break the bottle in the presence of the men who shall go with
thee;
11 And
thou shalt say to them, — Thus saith Jehovah of hosts, — So will I
break this people and this city, As one breaks an earthen vessel, Which can no
more be repaired: And in Tophet shall they be buried, For there will be no
other place to bury
them:
12 Thus
will I do to this place, Saith Jehovah, and to its inhabitants, I will even make
this city like
Tophet;
13 For
the houses of Jerusalem, And the houses of the kings of Judah, Shall be, like
the place of Tophet, unclean, Even all the houses, on whose roofs They have made
incense to all the host of heaven, And poured a libation to foreign
gods.
14 Then
came Jeremiah from Tophet, where Jehovah had sent him to prophesy, and stood in
the court of the house of Jehovah, and said to the whole people,
—
15 Thus
saith Jehovah of hosts, the God of Israel, — Behold, I will bring upon
this city And upon all her towns, all the evil Which I have pronounced against
her; Because they have hardened their neck, That they might not hear my
words.
Footnotes
ftB24
Here the preceding lecture ends in the
original; but in order to keep the chapters distinct, this section has been
transferred to the present lecture. A similar arrangement is adopted as to the
last lecture in this volume. —
Ed.
ftB25
The Sept. and Vulg. render it
"according" —
kata<
— juxta. It is omitted in the Syr. Blayney renders the line thus:
—
"Unto the way of the
heathen conform ye not."
We may view it as a
negative, thus: —
"No, the
way of the heathen learn not."
But it is most
probable a typographical error for
ta
as Jeremiah so writes at least in two other instances, Jeremiah 2:23, and
Jeremiah 12:16. —
Ed.
ftB26
Blayney gives a similar explanation
— "The sun, moon, and stars are said indeed to have been created and set
in the firmament for 'signs.'
(<010114>Genesis
1:14) But hereby is meant, that they should serve as natural marks, serving to
distinguish, by their periodical revolutions and appearances, the various times
and seasons; which, however, is a very different use from that of
prognosticating future events, or causing any alteration in the fortunes of
men." — Ed.
ftB27
This is not correct, the verb is plural, and
there is no different reading. The Vulgate has led Calvin and our
translators astray here. The other versions never changed the form of the
sentence. The verse may be thus rendered,
—
3.Verily, the customs of
the nations are very vanity; For a tree from the forest they cut down, —
The work of the hands of the worker with the
ax!
Then verbs in the plural number follow in
the next verse, —
4 With
silver and with gold they beautify, With nails and with hammers they fasten
them, So that none may move them.
The
verb for "move" is in Hiphil; it means in Kal to totter, "that none may cause
them to totter."
But the Septuagint have
rendered the verb "cut down" as a passive participle,
twrk,
transposing the
w;
and Venema takes this as the proper reading, — "For a tree from the
forest is cut down." But this does not run well with the following verse. The
nations or heathens, is the nominative to all the
verbs.
Venema renders the last line of
the fourth verse, —
That
nothing may make them to reel.
He
considers that
al
means often "nothing;" but it means also sometimes, "none," or no one.
— Ed.
ftB27A
Cum faber incertus scanmum faceretne Priapm,
Maluit esse Demu." — Hor. Lib. 1, Sat.
8.
ftB28
The word is,
ˆyam:
the
m
here is not a preposition, but a formative, and the word means none. So
all the versions and the Targum render it. The proper rendering of the
verse is —
None is
like thee, Jehovah; Great art thou, And great is thy name, in
strength.
—
Ed.
ftB29
This verse is omitted in the Septuagint. The sentence, "To thee it
belongs, is in the Vulgate and Syriac, "Thine is the honor;"
and in theTargum and Arabic, "Thine is the kingdom."
Blayney gives this version,
—
"When he shall approach
unto thee."
But this has hardly a meaning here,
and far less has the rendering of Horsley,
—
"Surely unto thee shall
be the coming;"
i.e.," The general
coming, the universal resort." The bishop saw predictions everywhere. The
explanation of Calvin is the most satisfactory. The act mentioned in the
preceding clause, "fear," is to be understood as the nominative case. —
Ed.
ftB30
All the versions and the Targum, as in
the former instance, do not regard the
m as
a preposition, but render the word by "none," or no one. —
Ed.
ftB31
The word
tjab
is rendered by the Versions and the Targum, alike, equally or
together. Literally, "in one," that is, altogether. Calvin
rather refines here. The verse may be thus rendered,
—
But they are together
brutish and stupid; The teaching of vanities the wood
is.
Literally, "the wood it," but as
Gataker says, the pronoun is often used in Hebrew for the substantive
verb. The phrase is elliptical, no unusual thing in Hebrew. It may be thus,
rendering in full, —
The
teaching of vanities, is the teaching of the
wood,
or respecting the
wood.
What they taught respecting the wooden
idols was "vanities," that is, very or extremely vain; for so the plural
often means. The version ofBlayney, after Castellio, and approved
by Horsley, is the following,
—
"The very wood itself being
a rebuker of vanities."
But it is a sentiment
not suitable to this place. The most strict meaning of
rswm
is restraint, and not rebuke; it often means teaching or instruction. —
Ed.
ftB32
The verse is literally thus,
—
9.Silver extended, from
Tarsis it is brought, And gold from Uphaz, — The work of the artizan And
of the hands of the founder; Blue and purple their garments, — The work of
the wise, all of them.
The Septuagint and
Arabic have "Mophaz;" the Vulgate, " Ophaz;" the Syriac
and the Targum, "Ophir." Probably the same country is meant, and that
it had two names. "Blue" is rendered "hyacinth," violet-color, by all the
versions and the Targum.
"Uphaz,"
according to Bochart, was a country near the Ganges in India, and the
same with Ophir. —
Ed.
ftB33
The verse, literally rendered, is as follows:
—
"But Jehovah, God the truth
he, God the life and King eternal; At his wrath tremble will the earth,
And not bear will the nations his
indignation."
It is usual in Hebrew to put nouns
for adjectives; divested of this peculiarity, and the future being taken for the
present, the verse would run
thus:
"But Jehovah, the true God is
he, The living God and King eternal; At his wrath tremble does the earth, And
the nations cannot bear his indignation."
"The
true God," and "the living God," is the version of the Vulgate and of the
Targum; but that of the Syriac and Arab., "the God of
truth," and "the God of the living," but no doubt incorrect. —
Ed.
ftB34
Critics have unnecessarily suggested a doubt as to the genuineness of this
verse, written in Chaldee. They have nothing but conjecture, and even for that
conjecture there is no solid reason. It is not omitted in any MS. but one, nor
by any of the early versions, nor by the Targum, though paraphrased more
than what is commonly done. As to the context, it seems to be wholly necessary;
for the meaning of the two following verses cannot be well understood without
it, provided they are rendered correctly. I shall first give the three verses,
and then point out the connection:
—
11. Thus shall ye say to
them, "The gods, who have not made the heaven and the earth, Perish from
the earth, even from under heaven, shall
they:
12. He who made the earth
through his power, Who has set in order the world by his wisdom, And through his
understanding expanded the heavens,
—
13. At his voice when
given, Abundance of waters is in the heavens, For he brings clouds from the
extremity of the earth; Lightnings for rain he makes, And sends forth the wind
from his treasures."
The Prophet's object was to
shew that the Creator of the world is its ruler. As false gods did not create
the world, they do not rule it. The name of the true God is not given in
these verses, nor are the gods of the Chaldeans specially named. The gods who
were no creators are alone mentioned, and contrasted with them is he who made
all things; and of him he says, that "at his voice when given," or literally,
"at the voice of his giving," abundance of waters appear, which he brings from
the extremity of the earth. He states things as they appear; clouds arise from
the horizon, said here to be the extremity of the earth. Then he mentions the
most terrific things in nature, thunders, lightnings, and storms, (for that is
what is meant here by wind,) as being under the entire control of him who made
the heaven and the earth. Thus we see that when the passage is rightly
understood, the eleventh verse is necessary as a portion of the context. "He who
made," etc. He is put as a sort of nominative absolute, as"gods" is in
the former verse. This kind of phraseology is often to be met with in Hebrew.
— Ed.
ftB35
The first, clause of this verse is rendered
by the Sept. and Vulg., "Foolish has become every man by
knowledge;" by the Syr., "Foolish have all men become without knowledge;"
the Arab. and the Targ. convey the same idea with the last.
Gataker takes this view and gives this version, "Every man is become
brutish for want of knowledge." But as the framers of idols were called, in
<241009>Jeremiah
10:9, "wise" or cunning men, it is more probable that their boasted knowledge is
what is meant here. The verse may be thus rendered
—
14. Brutish has every man
become by his knowledge; Disgracefully has every founder done as to the
graven image, For deception is his cunning; And no spirit is in
them.
To render the different parts of this
verse correspondent, it is necessary to take
çybwh
as a Hiphil. The connection is between the first and last line, and between the
two middle lines. Eyery man, both the carver and the founder, or melter, were
brutish, in employing their knowledge and skill in making idols or images,
because there was, after all their toil, no spirit, no life in them. Then the
founder acted shamefully in taking the carved thing or image, to cover it with
gold or silver, because what he melted was a mere
deception.
This verse is no prediction, but a
representation of the extreme folly and stupidity of idol — makers. This
is confirmed by the following terse. —
Ed.
ftB36
So, substantially, is the version of the
,Sept., Vulg., Syr., and — Arab., — "ridiculous
— worthy of laughter — foolish — ludicrous." But the word
means no such thing. The verb
h[t
means to wander, to err, to go astray; in Niphal, to be led astray, 'to be
deceived; and Hiphil, to lead astray, to seduce, to deceive; and it is a Hiphil
participle in
<012712>Genesis
27:12. It is here a reduplicate noun; and Blayney takes it as referring
to persons, and not as an abstract noun — those who greatly err; and this
is the best view, as the Prophet has been throughout describing the idol —
makers —
Vanity are they
(i.e., the idols,) The work of the grossly deluded: At the time of their
visitation they shall perish;
that is,
the grossly deluded.
He had before
threatened ruin to idols; but he now threatens their makers. —
Ed.
ftB37
Scott quotes a sermon of Mede, in which he says, "Ye have heard the
state of the times, wherein this prophecy is commanded; now let us consider the
event. We have heard of the admired oracles of the Gentiles, of Apollo at
Delphos, of Jupiter Ammon in Egypt, etc.; but all of them are long since
perished. Where is now Bel, the god of Babylon, Nisroch, the god of Assyria,
Baal and Astaroth, the gods of Zidonians, Milcom of the Ammonites, Chemosh of
Moab, and Tammuz of the Egyptians? Even these also are perished with their
names." The partial fulfillment of this prophecy is an evidence of its complete
fulfillment, when "the spirit of evil," as Scott says, "whom all
idolaters worship, shall be confined to the bottomless pit." —
Ed.
ftB38
This clause is left out in the Septuagint,
but retained by the Vulgate, the Targum, and the Syriac,
though "rod' is rendered "tribe" in the last; and so it may be rendered, for
fbç
means a tribe as well as a rod or scepter: and this meaning is the most
suitable. God was the portion of Israel, and Israel was the tribe or nation whom
God inherited or possessed as his inheritance, there being no other nation so
favored. —
Ed.
ftB39
As to these two verses the early versions all differ from one another, as well
as from our version and that of Calvin. The Targum comes the
nighest to our version. I offer the following rendering,
—
17.Gather from the land thy
gains, Thou who dwellest in a
fortress!
18.For thus saith
Jehovah, — Behold I will sling out The inhabitants of the land at this
time, And will fortress them, that they may be
taken.
The first verse is spoken ironically,
recommending what they were doing. Then the Lord says what he would do: They
were gathering their goods into fortresses in order to secure them, and the Lord
says that he would violently fortress (as the word means literally) or drive
into fortresses all the inhabitants of the land, and would do so, that they
might be found or taken, that is, captives; there would be no need of collecting
the people, for they would be driven into fortified cities, where the enemies
would find them. This seems to be the meaning of this verse, which Horsley
deemed "very obscure," and elucidated "by no expositor." —
Ed.
ftB40
Our translation, as to this verse, is nearly
the Syriac. The Septuagint and Arabic have wandered much
from the original; and so have the Vulgate and the Targum in some
degree. The most literal is the version of Calvin. The terms here used,
bruising, smiting, are commonly employed to designate great trouble and
affliction, or distress; and this distress he describes in the verse that
follows; and in the twenty-first verse the cause of it is set forth. And the
distress corresponds with what he says in the eighteenth verse, where he says
that the inhabitants would be driven from the land into fortresses, so that he
would have none to set up his tent. All these verses seem connected. The literal
rendering of this verse is as follows,
—
19.Woe is to me, because of
my bruising, (distress;) Grievous is my stroke; I have said, — Surely,
this is grief! but I must bear it.
Then
he proceeds to state his distress: he had none even to assist him to pitch his
tent, the people having all been driven to fortified cities. —
Ed.
ftB41
I should render the verse as follows
—
My tent, it is laid waste,
And all my curtains, they are broken; My sons, they have left me, and there are
none of them; No one extends any more my tent, and sets up my
curtains.
When the noun precedes its verb in
Hebrew, I consider that it ought commonly to be rendered as above. "There
are none of them," that is, with me; not that they "were not,"
that is, that they were dead. —
Ed.
ftB42
The meaning of the verb
lkç
here is determined by the verb
r[b
at the beginning of the verse: it is what is the reverse of that. Now
r[b
is a verb derived from the name, which means a beast. To be like the beast is to
be ignorant, stupid, void of reason and understanding: then
lkç
means here to act with knowledge, like one who possesses mind and reason. But
then the shepherds did not act but like beasts who have no understanding. Then
the verse may be thus rendered,
—
20. For stupidly-ignorant
have become the shepherds, And Jehovah they have not sought; Therefore wisely
have they not acted, And every one from their pastures is
scattered.
The "scattering" was from the land or
country to the fortified towns, referred to in
<241018>Jeremiah
10:18. They left the country, like sheep quiting their shepherds' pastures, and
visited towns. Then, in the next verse, the Prophet says, that even the towns
also would be destroyed. In the first instance God would terrify them, and fling
them, as it were, from the land, so that they would take shelter in fortresses:
this would be owing to the foolish conduct or their shepherds. They would be
driven, then, that their enemies might more easily find or take them: and in the
following verse he announces the approach of their enemies who were coming to
lay waste their towns.
All the versions give the
idea of knowledge or wisdom to
lkç
here; but the Targum, that of prosperity. To act foolishly is what they
all render the verb
r[b
—
Ed.
ftB43
The verse may be thus rendered,
—
A sound is heard! —
behold it comes, Even a great commotion, from the land of the North, To make the
cities of Judah a desolation, The habitation of
dragons.
Blayney is right in taking the
first words by themselves, but, "Hark, a voice!" is not a true version,
h[wmç
is here a passive participle. —
Ed.
ftB44
Literally rendered the verse is as follows:
—
I know, Jehovah, That not
to a mortal is his way; Nor is it for man to walk And to
stablish his steps.
Such substantially is the
meaning of the Targum, and of all the versions, except the Syriac,
which Blayney has followed
thus:
I know Jehovah, that his way
is not like that of men, Nor like a human being doth he proceed and order his
going.
This construction is wholly inadmissible.
Had Jehovah been in the objective case, it would have
ta
before it. See
<090307>1
Samuel 3:7. Then the rest of the verse is a paraphrase and not a version; and
such a paraphrase as the original will not bear. To "walk" and to "stablish" are
in the same predicament, both infinitives; and so they are rendered in all the
versions and the Targum.
The design of
the passage seems to be more correctly intimated by Gataker than by
Calvin: — "Lord, we know well, that this army cannot come in but by
thy permission; but since thou art resolved to chastise us, we beseech thee, in
wrath remember mercy." So in the next verse the Prophet says, "O Lord, correct
me, but with judgment." —
Ed.
ftB45
Or, as the French version has it, "does not
reach the burden and knot of the
subject."
ftB46
<590413>James
4:13.
ftB47
<201601>Proverbs
16:1.
ftB48
Epist. 107, ad
Vitalem.
ftB49
The word judgment, though usually given as the version of the original word,
does not convey its meaning here. Of the twelve senses mentioned by Johnson
as belonging to the word judgment, not one of them is applicable to this
place. There is perhaps not a word in any language which includes all the ideas
conveyed by a word of a similar general import in another. The word
fpçm
is rendered in our version, "judgment,"
<022306>Exodus
23:6, — "manner,"
<092711>1
Samuel 27:11, — "custom,"
<090213>1
Samuel 2:13, — "ordinance,"
<235802>Isaiah
58:2, — "due,"
<051803>Deuteronomy
18:3, — "right,"
<052117>Deuteronomy
21:17, — "measure,"
<243011>Jeremiah
30:11; the last is in the sense of moderation; and this is its meaning here; or,
it may be rendered, "due
measure."
Chastise me, Jehovah, but
yet in moderation; Not in thy wrath, lest thou diminish
me,
or,
render
me small.
—
Ed.
ftB50
The Septuagint and Arabic
render this verse as though spoken by the people, "chastise us," etc., and
the last clause, "lest thou make us few." The Targum has,
"chastise them," and, "lest they be diminished." These are interpretations and
not versions. The Vulgate and the Syriac render the Hebrew
literally, "chastise me," and the last clause, "lest thou reduce me to nothing,"
or, according to the Syriac, "to a small nmnber," which is
literally the original; and this verb clearly shews that this verse was spoken,
as Calvin observes, in the name of the people: but diminution, and not
destruction, is meant, as the verb has never the latter meaning. Hence our
version is wrong, and also Blayney's, "lest thou crush me to atoms."
Diminution, and not annihilation, is what the word means; and this diminution
was one of the judgments that would come upon them in case of disobedience, as
mentioned by Moses,
<032622>Leviticus
26:22. — Ed.
ftB51
Blayney for no good reason has omitted
the verb "consumed," following the Septuagint and one MS. The
Vulgate, the Syriac, and the Targum, retain the two verbs.
So far is the last verb from being without meaning, as this author says, that it
has an especial emphasis, it being stronger than the preceding verb,
—
24.Pour forth thine
indignation on the nations, Who know not thee, and on the families, Who on thy
name have not called; For they have devoured Jacob, Yea, they have devoured him
and consumed him, And his habitation have they made
desolate.
—
Ed.
ftC1
So the Vulgate and the
Targum, but the Septuagint, the Syriac, and Arabic,
have the verb in the singular number, "and thou shalt
say."
The
µ
at the end of the verb may be rendered "them;" so Blayney regards
it. We may consider the end of this verse and the following as parenthetic;
otherwise the particle "this" seems singular. It will thus appear to be "this
covenant which I commanded your fathers." Still the whole passage seems not to
run well. I am disposed to render
tazh,
"even these," and to put a part in a parenthesis, thus,
—
2. Hear ye the words of the
covenant, even these, (and thou shalt speak them to every man of Judah and to
the inhabitants of Jerusalem,
3.
and thou shalt say to them, Thus saith Jehovah, the God of
Israel,)
4. "Cursed is the man who
hearkens not to the words of the covenant, even these, which I commanded your
fathers in the day I brought them up from the land of Egypt, from the iron
furnace, saying, "Hearken to my voice, and do ye according to all that I shall
command thee; and ye shall be to me a
people,
5. and I shall be to you a
God; that I may confirm the oath which I have sworn to your fathers, to give
them a land flowing with milk and honey, as it is this day." — And I
answered and said, Amen, O Jehovah —
Ed.
ftC2
Gataker says, "It is not unlikely that the Prophet held out the book or
volume of the law, wherein the covenant was engrossed and recorded, then in his
hand." —
Ed.
ftC3
There is no need of any alteration in the text, as proposed by some: the literal
rendering is, "Hearken to my voice, and do ye according to all that I shall
command you." The
µta
"ye," after "do," seems to bc placed there instead of with "heaarken." Some MSS.
have
µtwa,
which is evidently wrong. It is only the Targum that countenances this
reading: all the versions read according to the meaning given above. —
Ed.
ftC4
"Establish —
sth>sw,"
is the Septuagint; "awaken — suscitem," is the Vulgate;
"perform," is the Syriac; "confirm," is the Targum. "To
make to stand" is the literal meaning of the verb. Hence the most correct word
is "confirm." The connection of this verse is not with the immediately preceding
words, but with "Hearken" and "do," etc., at the middle of the former verse.
Hearken and do, that I may confirm the oath, etc. —
Ed.
ftC5
On the meaning of these words, see a note in vol.
1.
ftC6
There is certainly an incongruity in taking
the expression, "the words of the covenant," in two different senses. The verse
is omitted in the Septuagint, but retained in the other versions and the
Targum. This clause, in the Vulgate and Syriac, is thus
given: "I have brought on them the words of this covenant." The Targum
is, "I have brought vengeance on them, because they undertook not the words
of this covenant." To bring words on one, seems to mean to enforce, to enjoin
them. I cannot find the phrase anywhere else. Taken in this sense, the
expressions will be wholly suitable to the rest of the passage, which I render
thus:
6. Then said Jehovah to me,
Proclain these words in the cities of Judah, and in the streets of Jerusalem,
saying, — Hear the words of the covenant, Even these, and do
them:
7. Verily, testifying I
testified to your fathers In the day I brought them from the land of Egypt; And
to this day, early-rising and testifying, Saying, "Hearken to my
voice:"
8. Yet they hearkened not,
nor bent their ear, But walked, every one, according to the resolutions Of their
own wicked heart; Yea, I urged on them all the words of the covenant.,
Even these, which I commanded them to do; But they did them
not.
To "testify," rather than to
"protest,:' is the meaning of the verb, when followed by
b,
as here. To this testifying was added that of urging or pressing on them the
duty of attending to all the words of the covenant; but all was to
no purpose. To introduce punishment here comports not with the passage. —
Ed.
ftC7
Rendered
"su>ndesmov,
binding together," by the Sept., — ""conjuratio, confederacy, or
conspiracy," by the Vulg.. and Arab., — "rebellion,"
by the Syr. and Targ., — "combination," as given by
Gataker and Blayney, would express better the meaning of the
original word. —
Ed.
ftC8
There is here an oversight. "Israel" is not
mentioned here, but the men of Judah and the inhabitants of Jerusalem. "Israel"
is mentioned at the end of the next verse, as having with "Judah" annulled the
covenant.—
Ed.
ftC9
The Sept. have "tw~n
pro>teron — who were before:" the Vulg.
improperly joins it with "iniquities," — " the former iniquities of
the fathers;" the Syriac renders it "ancient," and the Targum,
"former," both connecting it with "fathers." The word means the
"first," rather than the "former." If we take it as connected with
"fathers," then the first fathers with whom the covenant, after they came
out of Egypt, was made, are meant; but it may be taken as in apposition with
"fathers;" then the first who refused to hear God, are referred to. Taking this
view, we may render the verse thus
—
10. They have turned to the
iniquities of their fathers — The first who refused to hearken to my
words; And they have walked after alien gods to serve them: Annulled have the
house of Israel and the house of Judah My covenant, which I made with their
fathers.
The word for "iniquities" means
perversions, distortions, the turning of things to purposes not intended. These
are the kinds of iniquities which are meant. Perverting the truth rather than
denying or renouncing it, had ever been the sin of the Jews. Instead of
worshipping God himself, they worshipped him by means of idols, and through the
mediation of inferior gods. This was the perversion. Alien gods were mediators;
hence they never renounced God's worship. But God deemed this as an annulment of
his covenant, by which they were required to worship him alone. —
Ed.
ftC10
The literal rendering is as follows:
—
11. Therefore thus saith
Jehovah,- Behold, I will cause to come on them an evil, From which they shall
not be able to go forth: And they shall loudly cry to me, But I will not hearken
to them.
The third line in Welsh is literally
the Hebrew, —
Yr hwn his
gallant vyned allan ohono. Which they will not be able to go forth from
it.
The verb
q[z
is not merely to cry, but to cry loudly, or vehemently, or clamorously; the
effect of great distress impatiently endured.Our version and Blayney are
wrong in rendering
w
And thought It is not what may have been, is meant, but what would
be. It is expressly foretold what they would do; and corresponding with this
are all the versions and the Targum. —
Ed.
ftC11
But the most obvious meaning of the passage
is, that the Jews would first cry to God, and that being not heard, they would
then cry to alien gods. Hence our version renders the
w at
the beginning of this verse, "Then," and rightly too: so does the
Syriac, though the other versions render it "And," as Blayney
does: and if so rendered, the connection would appear the same,
—
And go shall the cities of Judah and the
inhabitants of Jerusalem, And they shall loudly cry to the gods, To whom they
burn incense; But saving they will not save them At the time of their calamity.
— Ed.
ftC12
The word is
tçb.
"Bosheth, shame," says Lowth, "was a nickname for Baal.
(See
<280910>Hosea
9:10.) So Jerubbaal is called Jerubbosheth in
<101121>2
Samuel 11:21." The word is left out in the Septuagint; the other versions
and the Targum render it differently; its meaning was evidently not
understood. It may be rendered here "baseness," or a base thing; the last clause
is explanatory of this, —
Ye
have set up altars for a base thing
—
Altars to burn incense to a
Baal.
By putting the indefinite article we avoid
the contrariety which Calvin refers to. It is given in the singular
number in all the versions except the Vulgate, which has Baalim. —
Ed.
ftC13
The connection of this verse has not been
pointed out by Calvin. It begins with "For," or because; so that a reason
is given for what has been said previously, and that is not found in it he
immediately preceding verse, but at the end of the 11th, "I will not
hearken unto them;" then what is said here is given as a reason. But if we
render
yk
"though," as it is often done, and not "For," the connection is with the next
preceding verse; their gods would not save them, "though" they were as many as
their cities, etc. This seems to be the most natural connection. —
Ed.
ftC14
See a note in vol. 1. —
Ed.
ftC15
"Holy fleshes,"
kre>a
a[gia, carnes sanctae, is the version of the
Septuagint and Vulgate, and "holy flesh" is the Syriac; but
the Targum has "the worship of my sanctuary." Blayney renders it
"holy flesh." The word
çdq
means holy, or holiness, and
çdqm
is the sanctuary. —
Ed.
ftC16
This verse has been variously rendered and
explained. The versions all differ, and the Targum too; and none of them
seem to render the original correctly. Blayney, following the
Septuagint, has introduced corrections, but not authorized by any MSS.
There is no different reading of any consequence. The literal rendering I
consider to be as follows:
—
15.What, as to my beloved,
is in my house her doing? Is not her plotting with many?- Yea, the holy
flesh do they take away from thee; When thou doest evil against me, then thou
exultest.
The word for "plotting" does not mean
"lewdness," or "abomination," as rendered by all the versions, but devising,
contriving, scheming, machinating; the reference is to the scheme of uniting the
worship of God with the worship of idols. The Targum gives the idea,
"they have taken counsel to sin greatly." All the versions agree in giving a
Hiphil meaning to
wrb[y,
cause to pass from — to remove or take away. The "many" who
advocated the worship of idols took away the holy flesh — the sacrifices,
and took them away from her, "the beloved," as, when given to idols, they would
be of no benefit. The words,
ykt[r
yk, are literally, "when thy evil is against
me." It is a similar mode of expression with
ymq,
"those who rise up against me,"
(<102240>2
Samuel 22:40.) Though it was an evil against God, yet they exulted in what they
did. —
Ed.
ftC17
This clause is difficult. The versions give no assistance. The word
hlwmh,
or rather
hlmh,
is rendered "circumcision" by the Septuagint, "speech' by the
Vulgate, "decree" by the Syriac, "tumult" by our version, and
clamor by Blayney. It occurs only in one other place, Ezekiel l:24; where
it stands in apposition with the "voice of the Almighty," which means
there, and often elsewhere, " thunder:" and its meaning there is
evidently the breaking of thunder or the thunderclap. It comes from
lm,
to cut, to break, to shiver. Then the noun is literally breaking, or crashing;
it is the bursting noise of thunder. The other difficulty is
hyl[,
rendered "upon it" in our version as well as in the early versions: but
"it" is feminine in Hebrew, and "of it" after branches is
masculine, the same gender with "olive." None have accounted for this
anomaly. Blayney has indeed made the word a participle to agree with
fire, — "a fire mounting upwards;" but this can hardly
be admitted. I would render the verse thus,
—
An olive, flourishing,
beautiful in fruit, in form, Hath Jehovah called thy name: At the sound of a
great thunderclap, — Kindled hath he a fire by it,; And shivered have been
its branches.
The verb for "kindled" is
in Hiphil, and "by it" is the "thunderclap," which is feminine, and "its" is the
"olive," which is masculine. Houbigant refers this passage to
thunder.
The past tense is used for the future.
He compares the nation to a flourishing tree, and then he speaks of its
destraction by a fire kindled by the breaking of a thunder: the fire is the
lightning. — Ed.
ftC18
It is literally "evil." There is here a
striking instance of the same word used in two different senses — the
evil of punishment and the evil of sin. The verse is thus,
—
And Jehovah of hosts, who
hath planted thee, Hath spoken against thee an evil, For the evil of the house
of Israel and of the house of Judah · Which they have done for themselves,
By provoking me in burning incense to Baal.
"For
the evil," etc., is unintelligibly rendered by Blayney, "In
prosecution of the evil," etc.;
llgb
is a preposition, and is so rendered in all the early versions and the
Targum: it is also so found in many other parts of Scripture. "Which they
have done? etc., may be rendered, Which they have procured for themselves; for
the verb
hç[
may sometimes be thus rendered. See
<011205>Genesis
12:5; Genesis 31:1. But "which" refers to the first "evil," of which God had
spoken, the evil of punishment —
Ed.
ftC19
Calvin connects this verse with the foregoing, but most with what follows.
The first verb in the Septuagint is a prayer, "Lord, make known to me,
and I shall know." The Syriac and Arabic are the same. The
Vulgate takes the verb in the second person, "O Lord, thou hast made
known," etc. Venema seems to agree in part with Calvin; he
connects the first clause with the foregoing, and the second with the following
verse; and this appears to be the best construction. Then the
w is
"when," as it may be rendered when followed as here by
za,
"then," —
When Jehovah made
me to know, so that I knew these things; Then thou didst shew me their
doings.
That is, when Jehovah made known to him
what he had previously related, he then shewed to him also the doings, or the
purposes, of the men of Anathoth, which he afterwards more particularly
mentions. —
Ed.
ftC20
All the early versions, and the Targum render
ãwla
as a participle or an adjective, —
"a]kakon,
innocent," by the Septuagint; "mansuetus, meek," by the Vulgate; simple,
by the Syriac; and choice or chosen by the Targum. The word used
as a verb means to teach, to train, to guide; and it seems here to be a passive
participle, taught, trained, and may be rendered here docile, meek or innocent,
—
But I — as a meek
lamb led to be killed was I And I knew not, that against me they had
devised devices.
The Septuagint render
the last words "they have thought an evil thought," and, "I knew not," is
connected with the former line thus,
—
But I, as an innocent lamb
led to be slain, I knew not: Against me have they thought an evil
thought.
But the construction in the other
versions, and in the Targum, is according to the former rendering.
— Ed.
ftC21
But the best meaning is that given by the
Syriac, and has been adopted in our version, and by Gataker, Venema,
Henry, Horsley, Scott, and Adam Clarke, — "Let us destroy the
tree with its fruit;" that is, the Prophet and his prophecy. "In this
case," says Horsley, "the man is the tree; his doctrine the fruit." But
there seems to be an allusion in the words to "the olive" mentioned in
<241116>Jeremiah
11:16, which was threatened with destruction: and Jeremiah's enemies, adopting
his simile, by way of irony apply it to himself: "Well, thou comparest us to an
olive devoted to ruin; we shall now deal with thee accordingly: thou art a tree,
and we shall cut thee down and destroy thee and all the fruit thou
bearest."
The whole verse I would render as
follows, —
19. And I —
as a meek lamb led to be killed was I And I knew not that against me they
had devised these devices: — "Let us destroy the tree with its
fruit, Yea, let us cut him down from the land of the living; And his name, let
it be remembered no more."
—
Ed.
ftC22
The beginning of the verse is differently rendered: "O Lord," in the vocative
case, by the Septuagint, the Vulgate, and the Syriac;
"The Lord," by the Arabic and Targum. All the versions
agree as to the imprecation, "May I see —
i]doimi
— videam:" but the Targum has, "I shall see;" and so it is
rendered by Gataker, Venema, Scott, and Adam Clarke. The verb is
future, but the future in Hebrew has sometimes the meaning of the optative or
the subjunctive, as well as of the imperative. But the future is the most
suitable here; for the
w
before "Jehovah" will not allow it to be in the vocative case. The verse then
would be as follows, —
20.But
Jehovah of hosts, who art a righteous judge, The trier of the reins and
of the heart, I shall see thy vengeance on them; For on thee have I devolved my
cause.
"Jehovah of hosts" is a nominative
absolute — a form of expression very common in the Prophets. —
Ed.
ftC23
"Emboldened," says Blayney, "as it
should seem, by the success of his prayers against the men of Anathoth, the
Prophet ventures freely, though with professions of confidence in the divine
justice, to expostulate with God concerning the prosperity of wicked men in
general, whose punishment he solicits, attesting the mischiefs that were
continually brought on the land by their unrestrained
wickedness."
I would render the verse thus,
—
Righteous art thou,
Jehovah; Though I should dispute with thee; Yet of judgments will I speak to
thee, — How is it.? the way of the wicked, it prospers; Secure are
all the dissemblers of dissimulation.
Perhaps
the fourth line might be rendered thus,
—
Why; the way of the wicked,
it prospers.
The order of the words will not
admit it to be rendered otherwise. Blayney renders the last line as
follows: —
At ease are all
they who deal very perfidiously.
The last words
literally are, "all the cloakers of cloaking," or, "all the coverers of
covering." But according to the secondary meaning of the word
dgb
the phrase would be, "all the dissemblers of dissimulation." The version of the
Septuagint is, "all who prevaricate prevarications." What is meant
evidently is, that they were hypocrites, and that by hypocrisy they covered
their hypocrisy, — a true and a striking representation. —
Ed.
ftC24
Ovid, Eleg.
8.
ftC25
Ovid, Eleg.
8.
ftC26
The verb is
wkly
rendered "proficiunt — proeeed or advance," by the Vulgate and
Syriac. The Septuagint must have read
wdly,
as the version is, they have brought forth children, which is wholly
inconsistent with the simile of a tree. To "advance in growth," as Blayney
renders it, is what is clearly meant. The Targum is a paraphrase, and
the simile is wholly left out. To "become rich" is the corresponding expression,
which gives the meaning. The
µg,
which occurs twice, would be better rendered "yea," as in our version, than
"also," as by Blaney,
—
Thou hast planted them,
yea, they have taken root; They thrive, yea, they have produced fruit: Nigh art
thou to their mouth, But far from their
reins.
"They thrive," is literally "they go on,"
that is, after having rooted, or taken root. The "reins" stand for the
affections — fear, reverence, love,etc. —
Ed.
ftC27
This verse, according to the tenses of the
verbs, is as follows: —
But
thou, Jehovah, thou hast known me; Thou seest me, and triest my heart towards
thee: Pull them out as sheep for the sacrifice, And set them apart for the day
of slaughter.
It is evident that "seest," which
is here in the future tense, is to be taken as expressing a present act. It
would be so rendered in Welsh,
—
Ond ti Jehova, adwaenaist
vi; Gweli vi, a phrovi, vy nghalon tuag
atat.
God had known him, he was still seeing
him, and approved of his heart before him, as the Septuagint express the
words. To prove here, or to "try," means a trial by which a thing is
found to be genuine. Blayney gives the meaning by a paraphrase,
—
Thou canst discern by trial my heart to
be with thee.—
Ed.
ftC28
Both Gataker and Venema regard
the meaning of the last clause differently. Here ends the expostulation of
Jeremiah; and they consider that he mentions here what his persecutors said of
him, that he would not see their end, or their ruin, which he had foretold. Were
yk,
as in the first verse, rendered "though," the connnection would be more natural,
—
How long shall mourn the
land And the grass of every field wither? For the evil of those who dwell in it,
Swept away has been the beast and the bird, Though they have said, "Hewill not
see our end."
The third line connects better
with what follows than with what precedes it; and it is so rendered in the
Syriac. The word for "beast," though in a plural form, is used elsewhere
as a singular,
<197322>Psalm
73:22; and so it is here, and so rendered by the Vulgate and the
Targum. —
Ed.
ftC29
The author of the Targum — the Chaldee Paraphrase. —
Ed.
ftC30
Most commentators agree in the previous exposition, — that a comparison is
made between the persecution which Jeremiah experienced from his countrymen at
Anathoth, and the persecution he was to expect at Jerusalem. So thought
the Jewish commentators, Grotius, Venema, Gataker, Henry, Scott, Adam Clarke,
and Blayney. It must. however, be added, that Jerome and
Horsley were of the same opinion with Calvin: but the most obvious
and natural meaning seems to be the former.
The
rendering of Blayney is as follows,
—
If thou hast run with
footmen, and they have wearied thee, Then how wilt thou chafe thyself with
horses?
More literally,
—
If with footmen thou hast
run, and they have tired thee, Then how wilt thou heat thyself with
horses?
"Horses" may indeed be rendered
horsemen, as "feet" in the previous line is rendered footmen. As to the verb
"heat thyself," the versions and the Targum differ, but the word in
Hebrew is plain enough; it is
hrj
to heat, to burn, or to be warm or hot, in Hithpael. To "contend" has been taken
from the Vulgate. —
Ed..
ftC31
As in the previous clause, so in this, most
interpreters are opposed to Calvin. The contrast here is between a quiet
state and great troubles. If Jeremiah complained, when among his connections at
Anathoth, what could he do when troubles, like the swelling of Jordan,
overflowed the land? And this view is confirmed by the verse which follows,
—
Blayney, following the
Vulgate, renders the passage thus,
—
And though in the land of
peace thou mayest have confidence, Yet how wilt thou do in the swelling of
Jordan?
But rather as follows,
—
And in the land of peace
thou art secure; But how wilt thou do in the swelling of
Jordan?
That is, "Thou complainest though living
secure in a land which enjoys peace and is not harassed with war: what then wilt
thou do when the troubles of war shall come over the land like the overflowings
of Jordan?" or, according to some, "Thou complainest though living in
retirement among thine own people, where thou didst expect rest and peace, what
wilt thou do when exposed to the violent persecutions of the great and
powerful?" the swelling of Jordan being considered a proverbial expression,
designating great and overwhelming troubles. —
Ed.
ftC32
It is necessary to understand
yrja
here as meaning "behind," that is, "behind his back," as we commonly say; for
his friends and relations acted perfidiously, they cried against him in his
absence, while they spoke friendly to himself. The verse is as follows,
—
For even thy brethren and
thy father's house, Even they have dissembled with thee; Yea, they have cried
behind thee vehemently Believe them not when they speak to thee kind
things.
"Vehemently," or more literally,
"fully;"
alm
is used here adverbially. The versions, except the Vulgate, which renders
it, "with a full voice," have not given its meaning, nor the Targum. The
"multitude" of our version is evidently wrong, distantly derived from the
Septuagint. —
Ed.
ftC33
"My beloved soul" is the version of the
Septuagint, Vulgate, and Arabic, but very improperly; the
Syriac is "the beloved of my soul." The three first versions
betoken an ignorance of the construction of the Hebrew language. To express
their idea, "beloved" must have followed "soul," and not preceded it. Besides,
the word for "beloved" is in the plural number, but used as delitice in
Latin, to express great affection; and it ought to be rendered, the very dear,
or the very beloved, of my soul. —
Ed.
ftC34
The most literal rendering of the verse is as follows,
—
9.Is not my heritage to me
a stripped bird of prey? Is there not a bird of prey around against it? Come,
assemble, every beast of the field; Hasten ye to
devour.
The versions and the Targum all
differ, and are wholly unsatisfactory. Some, as Venema, agreeably with
our version, retain not the questionary form in the two first lines, and render
them thus, —
A stripped bird
of prey is my heritage to me; A bird of prey is around against
it.
The meaning is the same; but the
h
before "bird of prey," or rapacious bird, seems to favor the
interrogation. The
[wbx,
stripped or speckled, is a participle, and not the name of a ravenous bird," as
Blayney thinks, is evident from its location, for it follows the word
fy[,
a rapacious bird: it would have otherwise preceded it. The Vulgate
renders it. "discolored — diversely colored," and the Syriac is
the same. — Ed.
ftC35
The Septuagint and Arabic
render the verb as passive in the singular number, "It has been set a
desolation." We may take
hmç
as a passive participle, the
w
being omitted, with
h,
it, affixed. Then the verse would run thus,
—
11. Set it is an
utter desolation; It has mourned before me (or, to me) being utterly desolate:
Desolate has been the whole land, Though no man lays it to
heart.
"Utter desolation" is the meaning, for it
is a reduplicate noun. Both the Vulgate and the Targum connect
"being utterly desolate" with the next line, though not rightly: but both, as
well as the Syriac, render the first verb, as though it were
hwmç
"They have set it." Venema and Houbigant render
yl[,
in the second line, a preposition, and render the line thus,
—
It has mourned on account of
desolation.— Ed.
ftC36
The versions and the Targum render the
first verb in the past tense, but the second, incorrectly, in the future. The
verse is as follows, —
12. On
all heights in the wilderness have wasters come, For the sword has for Jehovah
devoured; From one end of the land to the other end of the land No peace has
been to any flesh.
The third line reads
better with the last. No doubt, the past, as Calvin says, is used for the
future. The same is the case in the next verse. —
Ed.
ftC37
The Septuagint, the Syriac, and
the Arabic, render all the verbs in the second person plural, and in the
present tense, "Ye sow," etc.; but the Vulgate and Targum retain
the Hebrew third person and the past tense, except in the third line, "Ye (not
they) are ashamed," etc., which seems to be the correct reading, though not
found in any MS., for it is what "your fruits," or produce,
require.
The meaning of being."wearied," or sick
with labor, is given only by the Syriac to the verb
wljn;
all the other versions, as well as the Targum, give it the idea of
"inheriting," or possessing as an heritage. So Blayney renders it, "They
have possessed," etc. The verse then is as follows,
—
13.They have sown wheats,
but thorns have they reaped; They have got an heritage, but have not succeeded:
Yea, ashamed have you been of your produce, Through the burnlung of the wrath of
Jehovah.
A conversive vau before
"succeeded" is supplied by many MSS., and by the Vulgate and Syriac.
The way in which Calvin accounts for the change of person in the
third line is ingenious; but an instance of what he says can hardly be found in
one and the same clause. All the versions and the Targum regard the verb
as
wçbtw,
the tau only being supplied.
Venema
takes the verb to be an imperative in the second person plural, and gives
this version, —
Therefore be
ye ashamed of your fruits, By reason of the heat of the wrath of
Jehovah.
But what the early versions warrant is
more consistent with the context, and gives a better meaning. —
Ed.
ftC38
No doubt the people of Israel were often called the heritage of God; but the
word heritage means here evidently the land. The version of Calvin cannot
be admitted; the verb is in Hiphil and must be rendered, "I have caused to
inherit;" and so it is rendered in all the versions and Targum. The verse
runs thus, —
14. Thus saith
Jehovah, — As to all my neighbors, Who have done evil, who have touched
the heritage, Which I have caused my people Israel to inherit, — Behold, I
will root them up from their land, And the house of Judah will I root up from
the midst of them.
There is here a promise of
two removals, — that of heathens from the Iand of Canaan, — and that
of the Jews from the land of heathens. —
Ed.
ftC39
Rather, "I will turn," i.e., from the
course he had pursued. This is often the meaning of
bwç
. It is rendered here adverbially by Blayney and others; though it may at
times be so rendered, yet not suitably in this place. It means here a change in
God's proceedings: he had plucked them up; but now he will deal differently with
them. —
Ed.
ftC40
The verb
dml,
to learn, in this verse, has evidently two meanings, as "learn" has in
old English. In the first instance, — "If they will learn the ways of my
people," it means what is commonly understood by the term; but, in the second
instance, — "As they have learned my people," it signifies to teaJeremiah
Though in English the word is not now used in this sense, yet in Welsh the word
still continues to have this double meaning; and the same word, "dysgu," is used
in these two clauses, according to what is done in
Hebrew.
There is here a clear instance of
w
being rendered "then," and it cannot be rendered othersise, — "If learning
they will learn, etc., then shall they be built up," etc. In the first clause
there is also a striking correspondence between the Welsh and the
µa,
— "Os gan ddysgu y dysgant." —
Ed.
ftC41
It is rendered
"peri>zwma
– a girdle," by the Septuagint; — "lumbare – a garment
for the loins," by the Vulgate; — "sudarium – a napkin," by
the Syriac; — "cingulum – a girdle," by the Targum and
Arabic. The Hebrew word never means anything but a girdle or belt, as the
verb signifies to surround, to
bind.
Calvin makes no remark on the
command, not to put it in water before he wore it. Various has been the
explanation. The view the Rabbins give is inconsistent with the passage, —
that it was to be left dirty after wearing, that it might rot the sooner; for
the Prophet is bidden, when commanded to wear it, not to wash it. Grotius
and others think that he was to wear it as made, in its rough state, in
order to shew the rude condition of the Jews when God adopted them. Venema
is of the opinion that in order to shew that is was newly made, and had not
been worn by another, nor polluted. Gataker says that the purpose was to
shew that nothing was to be done by the Prophet to cause the girdle to rot, as
wet might have done so, in order to prove that the rottenness proceeded only
from the Jews themselves. Lowth regards it as intended to teach the Jews
their corrupt state by nature, so that it was through favor or grace only that
God adopted them; and he refers to
<261604>Ezekiel
16:4. The last, which is nearly the same with the view of Grotius, seems
the most suitable. –
Ed.
ftC42
Many agree with Calvin that this was a vision
and not an actual transaction, such as Gataker, Lowth, Blayney, Adara
Clarke, &c. Henry hesitates, but Scott seems to be strongly in
favor of a real transaction. Bochart and Venema hold also the
latter opinion, only they think that
trp
here does not mean "Euphrates," but Ephrata, that
is, Bethlehem, in Judea; but this cannot be maintained. Lowth refers to an
instance where a vision is related as a fact, without any mention being made
that it was a vision, that is, Genesis 15:5: God brought Abraham forth and
shewed to him the stars; and yet it appears from
<241312>Jeremiah
13:12 that the sun was not set. Blayney remarks, that "the same
supposition of a vision must be admitted in other cases, particularly
<242515>Jeremiah
25:15-29." Gataker refers to similar instances in
<260803>Ezekiel
8:3;
<261124>Ezekiel
11:24. It was most probably a vision; and the Prophet related to the people what
God had in a supernatural way exhibited to him. —
Ed.
ftC43
It is strangely rendered "reproach —
u[zrin,"
by the Septuagint, but "pride" by the Vulgate, — "the
haughty ones," by the Syriac, — "insolence" by the Arabic,
and "strength" by the Targum. Blayney agrees with Calvin and
renders it "excellency," and Horsley, "glory." —
Ed.
ftC44
These words are in the Septuagint and
the Vulgate put in apposition with the last words of the preceding verse;
but in the Syriac and Targum they form the nominative case to the
verb "shall be," as in our version, near the end of the verse, the
w
before it being omitted; but the simpler mode of construction is to consider the
substantive verb, is, to be understood in the first clause; then the whole verse
would run thus, —
This is
a wicked people, Who refuse to hear my words, Who walk in the resolutions of
their own heart, And walk after foreign gods, To serve them and to bow down to
them; And they shall be as this girdle, Which will not be good for
anything.
On "the resolutions," see vol. 1. "For
anything," the
lk
here evidently means "anything," as it means in some other places "any," or any
one. — Ed.
ftC45
"Name" means here renown; "praise," celebrity
or commendation; and "glory," ornament, decoration, or beauty. The three words
are found together, though not in exactly the same order, in
<052619>Deuteronomy
26:19. There the order is, praise, name, and honor, which is rendered here
"glory." See
<234321>Isaiah
43:21;
<236111>Isaiah
61:11;
<236312>Isaiah
63:12. — Ed.
ftC46
It is not true that the word ever means a
bladder, though so rendered by the Septuagint and the Targum. The
Vulgate has "laguncula — a little flagon," and Syriac
"dolium, — a tub." It means a jug or jar. Blayney has "vessel."
— Ed.
ftC47
With regard to this comparison, Gataker
says, "A type taken from what they much loved, liked, and looked after; for
they loved and looked after the flagons of wine,
<280301>Hosea
3:1; and those prophets best pleased them who prophesied of wine and strong
drink,
<330211>Micah
2:11. God therefore sendeth his prophet to them with a prophecy of wine,
but of other wine than they
expected."
ftc48
The clause, literally rendered, would convey
this meaning, —
And the kings
who sit for David on his throne.
"For David,"
that is, as his representatives. "In David's stead," is the rendering of
Gataker and Blayney. The word "even" before "the kings" in
our version, is improper; for what follows is not a specification of what is
gone before, as "the inhabitants of Jerusalem," at the end of the verse, is in
contrast with "all the inhabitants of this land," that is, the people of the
country. — Ed.
ftC49
The word seems to mean shattering or breaking
in pieces, and in a secondary sense, scattering, as the effect. The early
versions give the latter meaning, scattering, but, as Calvin says,
inconsistently with the rest of the clause. The Targum gives in effect
the first sense, "I will cause them to rush, each on his brother." The word
"dash" is the most suitable, or dash to pieces,
—
And I will dash them to
pieces, each against his brother, Both the fathers and the sons together, saith
Jehovah.
The allusion is to the bottles: they
would be broken like brittle vessels, when thrown one against another. —
Ed.
ftC50
The verbs are different, and so Calvin renders them in the text; but not
here. There is no unanimity in the versions as to these verbs and the one which
follows. The first means to be tender so as to relent; the second, to spare so
as not to inflict punishment, to connive; and the third, to feel pity or
compassion. They may be rendered thus,
—
I will not relent, nor will
I spare; Nor will I pity, so as not to destroy
them.
The two lines announce the same thing,
only the last is stronger and more specific. Pitying or commiserating is
stronger than relenting, and not destroying describes the act, while sparing is
a general term. —
Ed.
ftC51
The sentence literally is, "From consuming," or destroying, "them." The
preposition
m,
mem, here has the force of a negative. It is a sort of an elliptic phrase,
which, though understood in the original, yet requires a supplement in a
translation, — "I will not pity, so as to abstain from consuming
them." But a literal rendering in Welsh would be understood,
—
Ae ni resynav rhag eu
difetha.
The preposition "rhag," which
ordinarily means from, signifies here from not, which is exactly
the Hebrew. —
Ed.
ftC52
This may be rendered more consistently with
the context, "For Jehovah speaks," or is speaking: for the reference
evidently is to what was now addressed to them. —
Ed.
ftC53
So all the versions and the Targum. Gataker renders it, "Be ye not
haughty," which is no doubt the meaning. The verb means to be high, lofty, or
elevated, and so to be elevated as to be haughty, proud. See
<230316>Isaiah
3:16. Men, creatures of the dust, too high and elevated to hear what God said to
them! This is the case still. What a monstrous thing! —
Ed.
ftC54
All the versions and the Targum render
the first verb intransitively, "Before it grows dark :" but Montanus,
Pagninus, Piscator and Junius and Tremellius, give it a transitive
meaning, as Calvin does, and no doubt correctly, for it is in Hiphil,
"Before he causes or brings darkness;" or it may be rendered, "Before he
makes it dark." Blayney follows the early versions, but Gataker,
Lowth, and Venema, the latter versions; and the conclusion of the
verse confirms, as Calvin says, this meaning. —
Ed.
ftC55
This is a mistake, the preposition is
l[
which means on, upon, etc..
Our
version of this sentence is in accordance with the early versions: it is indeed
literally the Septuagint and the Vulgate. Yet it is not the
original. The verb is in Hithpael, and means to strike or smite together, or
against one another. The literal rendering is the following,
—
Before your feet smite one
against the other, On the mountains of gloominess (i.e. gloomy
mountains.)
It is true the word for "gloominess"
means sometimes the twilight; but here it seems to signify a state somewhat dark
or obscure. To wander and to stumble on gloomy mountains betokens the miserable
condition of fugitives: and this is what is meant here. See
<241616>Jeremiah
16:16;
<260716>Ezekiel
7:16. Then what follows might be thus rendered,
—
When ye shall look
anxiously for light, Then will he make it the shadow of death, He will turn it
to thick darkness.
When two vaus occur in
a sentence, they may often be rendered when and then. The change
proposed as to the last verb is not at all necessary. Literally it is, "He will
set it (to be) for thick darkness." —
Ed.
ftC56
The whole verse may be thus rendered,
—
But if ye will not hear,
weep in secret places Will my soul, on account of your haughtiness; Yea,
bewailing it will bewail, And pour down will mine eye the tear, When taken
captive is the flock of Jehovah.
The word for
"haughtiness,"
hwg,
is rendered "insolence" by the Septuagint and Arabic; "pride" by
the Vulgate, and "affliction" by the Syriac. The word is commonly
derived from
hag,
to swell, to be high, to be elated. It is found in this sense in two other
places,
<183317>Job
33:17, and
<270437>Daniel
4:37; and in a good sense, elevation, in
<182229>Job
22:29. It seems to be a contraction, in full
hwag.
See
<193612>Psalm
36:12;
<202923>Proverbs
29:23. This being the meaning of the word, the view of Calvin cannot be
admitted. There is an evident reference to what is said in
<241315>Jeremiah
13:15, "Be ye not lifted up," or, "be ye not haughty." The cause of his weeping
was their haughtiness in not hearing God speaking to them.-
Ed.
ftC57
So Gataker and Lowth; and they
refer to
<122412>2
Kings 24:12, and to
<242226>Jeremiah
22:26. From this circumstance it is gathered that this prophecy was delivered in
the short reign of that king, which lasted only three
months.
The word "queen," in our version, is
rendered "mistress or lady — domina," by Calvin, but
"potentates" by the Septuagint, Syriac, and Arabic;
"governess — dominatrix," by the Vulgate; and "queen" by
the Targum. The word means governess; it is rendered "mistress" in
<011604>Genesis
16:4, 8; "lady" in
<234705>Isaiah
47:5, 7; and "queen" in
<121013>2
Kings 10:13. —
Ed.
ftC58
There is an oversight here; the passage
referred to is in
<330601>Micah
6:1; nor is it a right view of it. See vol. 3 on the Minor Prophets, p. 328.
— .Ed.
ftC59
All the early versions render the words,
"Fallen from your head has the crown of your glory." Our version is that of
Montanus. If
m be
a formative, then the word, in every instance in which it occurs, means bolsters
or pillows, things for the head to rest on. The word for head has commonly a
masculine termination in the plural number; but here it is feminine. The most
literal rendering is the following:
—
For bring down from your
heads will he the crown of your glory.
The
latter words mean "your glorious crown," the expression being an
Hebraism.
Our common version, as Blayney
observes, violates grammar; for the gender of the verb
dry,
(which, the same author thinks, ought to be
drwy,
future in Hiphil) is masculine, while the noun made its nominative is feminine.
— Ed.
ftC60
The ancient versions render these last words
of the verse in the same way with our version and that of Calvin; but the
Hebrew, as Blayney remarks, is not rightly rendered, though he
unnecessarily makes
hlk
a verb, and according to his construction it ought to be
htlk;
and he does not satisfactorily account for the last word,
µymwlç.
The literal version I regard to be the following:
—
The transmigration of Judah
has been entire, — The transmigration of
retributions.
The past time, as in the beginning
of the verse, is to be used, though it is used for the future. The word
µymwlç,
is never found in an adverbial sense; and indeed it is found only once elsewhere
as here, in the plural number,
<233408>Isaiah
34:8; but thrice in this sense in the singular number,
<053235>Deuteronomy
32:35;
<280907>Hosea
9:7;
<330703>Micah
7:3. The Targum favors this rendering, as it retains the idea of
retribution. —
Ed.
ftC61
May not the queen regent, or governess,
mentioned with the king in
<241318>Jeremiah
13:18, be here meant? Sovereigns are called shepherds, and hence "flock" and
"sheep" are here mentioned. —
Ed.
ftC62
The best rendering of this clause is as
follows: —
For thou hast
taught them to be over the leaders in
chief.
It is the feminine gender that is still
used; and the queen or governess may be addressed as the representative of the
ruling power in the land. —
Ed.
ftC63
The verb is here in the singular, and is
followed by a nominative in the plural; the very same anomaly exists in
Welsh. The line would be literally the same in that language,
—
Pam y digwyddodd i mi y
pethau hyn?
But if "these things" preceded the
verb, it would be in the plural. —
Ed.
ftC64
The three last lines are as follows:
—
For the number of thine
iniquity Discovered have been thy skirts, Violently stripped off have been thy
heels.
"Skirts" here stand for the parts covered
by them, and "heels" for the sandals which were worn. Both the Septuagint
and the Vulgate mention the parts, and not skirts — "the hinder
parts," "the uncomely parts," but they retain the word "heels." The metonomy
exists, no doubt, as to both. The Syriac has "skirts" and "ankles." The
Targum gives the meaning, "confusion" and "ignominy." The past time is
used for the future. —
Ed.
ftC65
The word in Hebrew is "Cushite;" and
many learned men contend that the "Ethiopian" is not meant, though all the early
versions so render it except the Syriac, which has "Indian." Blayney
agrees with Bochart and others in thinking that the Cushites were the
inhabitants of Arabia, on the borders of the Red Sea, and he refers in proof of
this to
<142116>2
Chronicles 21:16. The skin is not said here to be black, but it was no doubt of
a particular color, different from that of the Jews. —
Ed.
ftC66"Panther,"
pa>rdaliv
— pardus, is the rendering of the Septuagint and the other
versions. The word rendered "spots," found only here, is translated "varieties"
by the Septuagint and Vulgate, but "spots" by the Syriac
and Targum. —
Ed.
ftC67
Neither this sentence nor the preceding is
put interrogatively in the Septuagint, the Syriac, and the
Vulgate, but in this way, — " If the Ethiopian," etc.; "Even so can
ye," etc. The Arabic and the Targum have both sentences in an
interrogative form, and more consistently with the Hebrew. Blayney
renders the first part interrogatively, as in our version, but not the
second, and he gives a meaning to the second part which the original will not
bear, and which is not countenanced by any of the versions. The most literal
version is as follows, —
Can
the Cushite change his skin, Or the panther his spots ? — Also ye, can ye
do good, Who have learned evil?
The future tense
in Hebrew ought often to be rendered potentially, and sometimes subjunctively.
— Ed.
ftC68
Our version begins with "therefore,"
giving this meaning to
w,
vau, but Gataker considers this verse as connected with the 22d,
and regards the 23d as parenthetic; and then he renders the vau "and."
The literal rendering of the latter part is, "Passing to the wind of the
desert," that is, the stubble which is exposed to that violent wind. The meaning
may be thus given, —
And I
will scatter them like the stubble That is subject to the wind of the
desert.
To pass over to a thing is to become
within its range, or to its possession. The sense would be given by the
following version, —
That is
carried away by the wind of the desert.
The
meaning is not what the Septuagint give, "carried by the wind to
the desert;" nor what the Vulgate presents, "carried by the wind in the
desert;" but what is meant is, "the wind of the desert," or, as Calvin
says, the south wind. When the stubble was exposed to that, it is carried
away with the greatest violence: such would be the scattering of the Jews.
— Ed.
ftC69
It may be thus rendered,
—
This thy lot is the
share of thy measures From me, saith
Jehovah.
The "lot" was the scattering threatened
in the previous verse. "The share of thy measures," is a Hebrew idiom for "a
measured share," or "a measured portion," as rendered by Blayney. Some
say that "measures" are mentioned, because the length and breadth were included.
— Ed.
ftC70
It is better to render
rça
here "because" or for, according to all the versions and the Targum, than
"who," as by Blayney. —
Ed.
ftC71
This is no doubt the meaning. See Nahum 3:5.
The verb means to strip off, so as to make bare. The threatening is, to strip
off the skirts and throw them over the face; and this is the rendering of the
Syriac. Probably the most literal rendering would be the following,
—
And I also will strip (or
roll) up thy skirts over thy face.
The versions
all differ, but the Septuagint convey this idea. Blayney's
uncovering "thy skirts before thee," imparts no meaning. —
Ed.
ftC72
In all the versions, as well as in the
Targum, the words in the beginning of this verse, as far as "whoredom,"
are read in apposition with "shame" in the preceding verse, and what
follows as connected with the verb "I have seen," in this manner,
—
On hills in the field have
I seen thy abominations.
Another arrangement,
suggested by Gataker, is more consonant with the Hebrew style, by
considering the substantive verb to be understood in the first clause, as
follows, —
27. Thy adulteries
and thy neighings, The scheming of thy fornication, Have been on hills in
the field; I have seen thine abominations.
The
word
tmz,
which I render "scheming," is from a verb which means to devise, to contrive, to
scheme, to plot. It is rendered "wickedness" by the Vulgate,
"alienation" by the Septuagint, "fornication" by the
Syriac, and "design" or counsel by the Targum. It never means
"lewdness." It seems to mean here the contrivances and devices formed by those
given to fornication. Blayney considers it a verb in the second person:
he connects the first line with the preceding verse, and renders thus what
follows, —
Thou hast devised
thy whoredom upon the hills, In the fields I have seen thine
abominations.
The simplicity of this order
recommends it, but the former seems preferable. —
Ed.
ftC73
The meaning seems to be right, but it is better to construe
yrja,
"after," with these words,
—
Woe to thee, Jerusalem!
thou wilt not be cleansed
After
what time wilt it yet
be?
Literally it may be rendered, "After
when yet ?" —
Ed.
ftC74
The Septuagint express it in one,word,
"ajzroci>a
— the want of rain;" the Vulgate, by words of dryness, or drought:
and the Syriac, by "defect of rain." We may take "words" here in the
sense of effects; so we may render the Hebrew, "concerning the effects of
restraints;" and the last word is put in the plural number because there was a
twofold restraint, — that of the heavens from rain, and that of the earth
from producing fruit. The "effects" of these restraints are described in the
following verses. —
Ed.
ftC75
There is a little inadvertence here: "iron,"
in this text, is applied to heaven, and "brass" to the earth, —
Ed.
ftC76
The versions connect the two verbs
with gates: and if we take "gates" metonymically for those who attended them,
the meaning will be evident. We may then render the verse thus,
—
Mourned hath Judah, And her
gates, they have languished; Grieved have they for the land; And the cry of
Jerusalem hath ascended.
In the gates was the
court of justice; there the chief men or governors assembled. The languishing
belonged, not to the gates, but to those who attended them, and so the grief or
lamentation. The first meaning of the verb is to be dark, to be black, but it is
used to signify extreme grief or lamentation. See Psalms 35:14; 38:6;
<240821>Jeremiah
8:21. As light denotes joy, so darkness is a symbol of grief or mourning. We use
a similar kind of metonymy, when we say, "The court is in mourning." The
Septuagint render the verse thus,
—
Mourned hath Judah, And her
gates have been emptied, And have become dark for the land; And the shout of
Jerusalem hath ascended.
Blayney's
version of the third line is as follows,
—
They are in deep mourning
for the land.
The Targum paraphrases the
verb thus, — "Their faces are covered with blackness." —
Ed.
ftC77
The persons here mentioned are called by the
Septuagint "chieftains –
megista~nev,"
and "young men — touv
newte>rouv;" by the Vulqate, "the elder
ones — majores," and "the younger ones — minores;" by the Syriac,
"the chiefs," and "the common sort;" and by the Targum, "chief
men," and "subjects." The first word is well expressed in our version, "nobles,"
— the illustrious; and the most suitable word for the others is "menials;"
they were the servants. —
Ed.
ftC78
would render the verse thus,
—
3.When their nobles sent
their menials for water, They came to the reservoirs, they found no water; They
brought back their vessels empty: They were ashamed and confounded, And they
covered their heads.
The word I render
"reservoirs" means literally arches or vaults. They were places arched over to
preserve water. Parkhurst thinks that the reservoirs made by King
Hezekiah are intended,
<143230>2
Chronicles 32:30. That the verb
bç
has the meaning of bringing back is evident from
<235208>Isaiah
52:8; and this is according to the Vulgate and the Septuagint in
this place. Gataker and Venema think that the shame and confusion
refer to the nobles, and not to the servants. This verse speaks of Jerusalem,
the last mentioned in the former verse; and what follows refers to Judea, spoken
of in the former part according to the usual manner of the prophets. —
Ed.
ftC79
The three foregoing verses I render as
follows, —
4.On account of
the ground being cracked, As there has been no rain in the land, Ashamed were
the husbandmen, They covered their heads:
5.
When also the hind was in the field, It brought forth young, and it was
forsaken, Because there was no grass: 6. And the wild asses, they stood on the
cliffs; They drew in the wind like serpents; Fail did their eyes, Because there
was no herbage—
Ed.
ftC80
All the versions connect "Jehovah" with the
next words; and so do Veema, Gataker, and Blayney. The particle
µa
if, or though, is omitted by the Septuagint and the Arabic; but is
retained by the Vulgate, Syriac, and the Targum. It may be
rendered verily, or truly,
—
Verily, our perversities,
they have responded against us.
The word
ˆw[
means perverse or headstrong wickedness. There is an allusion in responding to a
trial. "They have stood against us," is the Septuagint. See
<181506>Job
15:6. —
Ed.
ftC81
The latter part may be thus rendered,
—
Jehovah! deal with us
for thy name's sake: For many have been our defections, Against thee have we
sinned.
The Syriac renders fitly the
first line, —
O Lord, spare us on account
of thy name.—
Ed.
ftC82
The word
µhdn,
rendered "astonished," is only found here; it is evidently a Niphal participle,
and rendered, by the Septuagint "sleeping —
uJpnw~,"
— by the Vulgate, "wandering — vagus," — by the
Siyriac, "weak — imbceillis," — by Montanus and
Paginius, "astonished." Parkhurst, after Grotius, derives
it from an Arabic verb, which means to "come upon one unexpectedly," or to
overwhelm, and renders it overwhelmed, astonied. It may then be rendered,
surprised. Grotius says, that it means a precipitant person, coming to
the aid of one in danger, and not capable of delivering
him.
As in the former instance, "the sojourner"
and "the traveler" are the same, only what is said of the latter is more
specific; so it seems to be here: the man, taken by surprise, is only farther
described as one who is not able on that account to save. The two verses may be
thus rendered —
8.The hope of Israel! his
Savior in time of distress! Why art thou like a sojourner in the land? Or like a
traveler turning aside to pass the night? 9.Why art thou like one taken by
surprise — Like a man who is not able to save? Yet thou art in the
midst of us, Jehovah; And thy name, on us is it called: Do not forsake
us.—
Ed.
ftC83
The
ˆk
so, before "loved," is not well accounted for, nor is it given in any of
the versions. The previous complaint was that God was like a "traveler" in the
land, who made no stay: the answer given is, "so have ye been; ye have loved to
wander here and there." It is an ironical retort. The verse may be thus
rendered, —
Thus saith Jehovah of this
people, — "So have they loved to wander, Their feet have they not
restrained." And Jehovah has not been pleased with them; He will now remember
their iniquity, And he will visit their sin.—
Ed.
ftC84
As it is a participle in Hiphil, preceded by a pronoun, it ought to be rendered
causatively, —
But with the sword, and
with famine, and with pestilence, Will I cause them to be condemned.—
Ed.
ftC85
"Alas!" is commonly the meaning of this exclamation, being an expression of
grief rather than of astonishment. "Ah!" is the Vulgate, — "Oh!"
the Septuagint. It is rendered "Alas!" by Blayney. —
Ed.
ftC86
Or, "constant peace — pacem firmam." It
rather means "true or real peace," literally, "the peace of truth." The version
of the Septuagint is "truth and peace," — of the Vulate and
Targum, "true peace," and of the Syriac, "peace and
security." —
Ed.
ftC87
I render the verse as follows,
—
14. And Jehovah said to me,
— Falsehood do the prophets prophesy in my name; I have not sent them, nor
given them a command, Nor have I spoken to them: A vision of the fidsehood and
divination, And vanity and delusion of their own heart, Do these of themselves
prophesy to you.
God had not sent them,
the final act; he had given them no command or commission,
the preceding act; he had not spoken to them, the first act. God first
speaks, then gives a commission, and afterwards sends forth his servants. The
vision the false prophets had was that of the falsehood of their own heart, of
the divination, of the vanity, and of the delusion of their own heart. Such
seems to be the meaning given by the Septuagint and the Vulgate.
It was the lying vision of their own heart, it was the divination or the
presage, the vanity, and the delusion of their own heart. The word for
"prophesy" in the last line is in Hitthpael; and hence "of themselves" is
added.
Blayney gives a different view;
his version is, —
A false
vision, and divination, and vanity, And the guile of their own heart, do these
prophesy unto you.
He considers "a false vision"
to be an imaginary revelation; "divination," to be something discovered by that
art; "vanity," to be the oracular response of an idol; and "guile," to be the
fraudulent suggestion of their own heart.
But
the simplest exposition is what I have stated: The vision, being that of their
own heart, was false; it was their own divination or prognostication; it was
worthless, vain, and empty; it was the effect of their own delusion. This was
the character of what they prophesied. We may render the words thus,
—
The false vision and the divination And
the vanity and the delusion of their own heart, Do these of themselves prophesy
to you.—
Ed.
ftC88
These two verses are differently connected by some: the words, "these
prophets," at the end of the fifteenth verse, are joined with the "the
people" in the next verse; and this construction is evidently the best,
—
15. Therefore, thus saith
Jehovah, — As to the prophets who prophesy in my name, (Though I have not
sent them, yet they say, — The sword and the famine shall not be in this
land) By the sword and by the famine shall they
perish:
16. These prophets, and the
people, to whom they prophesy, Shall be cast out into the streets of Jerusalem,
On account of the famine and the sword; And there will be none to bury
them — Neither them, nor their wives, nor their sons, nor their
daughters; Thus will I pour upon them their own
wickedness.
The preceding connection is favored
by the Septuagint and the Arabic, but the other versions do not
join the "prophets" and the "people" together. "Their own wickedness" is "their
own evils" in the Septuagint, — "their own evil" in the
Vulgate, — and "their own wickedness" in the Syriac.
If rendered "wickedness," then it is a metonymy for the fruit or effect of
wickedness; if "evil" then the meaning is, the evil due to them. —
Ed.
ftC89
More consistent with the character of the
Hebrew is to render the verse thus,
—
17. And thou shalt say to
them this word, — Pour down shall my eyes the tear Night and day, and
shall not cease; For great has been the breach, Broken has been the
virgin of the daughter of my people; The smiting has been very
grievous.
The event, though future, is
represented as having past; for he relates a vision. The "daughter" is not in
apposition but in construction with "virgin." Vitringa says, that a
state, or a kingdom, is often called a virgin in the prophets. It is rendered
here "kingdom" by the Targum. See
<233722>Isaiah
37:22; 47:1;
<243121>Jeremiah
31:21; 46:11.
"Those cities," says
Lowth, "are called virgins, which never came into a conqueror's
hands." Jerusalem was in this sense a virgin. He says further, "The dissolution
of the body politic is called a breach, in allusion to the breaking of
the limbs of the human body." The "smiting," or the stroke, was "very grievous,"
because the body politic, or the state, was shattered into pieces." —
Ed.
ftC90
I take the words before "sword" and "famine"
to be nouns substantive, — "the piercings of the sword," and "the
wastings of the famine," —
If I go out
to the field, Then behold the piercings of the sword; And if I enter the city,
Then behold the wastings of the famine.—
Ed.
ftC91
Venema agrees with Calvin as
to the meaning of the latter part of the verse: it is indeed the only one that
comports with the context; the other explanations are quite foreign to it. Our
version is according to the Septuagint and Vulgate; but it is no
doubt wrong. Blayney, in some measure, following the Targum, gives
the following version, —
Yet
both the prophet and also the priest Go trafficking about the city and take no
knowledge.
Meaning, that they went about with
their false predictions, like pedlars, for gain, and paid no regard to the
miseries of the country. This sense suits the passage, but the other is the most
obvious and natural. —
Ed.
ftC92
The first verb means to reject with contempt,
and the second, to reject with abhorrence,
—
Despising, hast thou
despised Judah? Has thy soul abhorred Sion?
Had
he despised Judah as a worthless thing, and had he abhorred Sion as a filthy
thing? — Ed.
ftC93
The proper construction of these lines, and
of the preceding, is not commonly given. The "why" before "smitten" is to be
understood here, —
Why hast
thou smitten us, and there is for us no healing? Why has there been
hope for peace, and there is no good? And for the time of healing,
and behold terror?
The word for "hope,"
or longing, or looking for, is a participial noun, but rendered by the
versions as though it were a verb in the first person plural. As "smitten"
is in the past tense, so has been is to be understood before
"hope." — Ed.
ftC94
There is no and in Hebrew, nor in the
Septuagint, nor in the Vulgate, between "wickedness" and
"iniquity;" it is found in the Syriac and the Targum. In case it
be excluded, Blayney proposes to render the passage thus, "We
acknowledge, O Jehovah, that we have wrought wickedly the iniquity of our
fathers;" that is, as he adds, "We have practiced over again the same
wickedness, of which our fathers set the example." But a meaning is given to
[çr
which it never has; nor is this rendering necessary in order to convey this
idea, which is probably what is intended. They confessed their wickedness, which
was the iniquity of their fathers; it was the same: the latter is in apposition
with the former, —
We
acknowledge, Jehovah, our wickedness, — The iniquity of our fathers; For
we have sinned against thee.
Their wickedness,
the same with the wickedness or iniquity of the fathers, was, that they sinned
against God. —
Ed.
ftC95
The versions differ as to the two verbs: "Cease for thy name's sake, and destroy
not," etc., is the Septuagint and the Arabic; "Reproach us not,
etc., nor dishonor," etc., is the Vulgate; "Be not angry, etc., nor
dishonor," etc., is the Syriac; "Cast us not away, etc., nor make vile,"
etc., is the Targum. Neither of these renderings is correct. The two
verbs here used have a similar meaning, though they are different, with those in
the
19th
verse
(<241419>Jeremiah
14:19); the first signifies the rejection of a thing as worthless, and the
second as vile, or filthy. They may be thus rendered,
—
Scorn not, for thy name's
sake, Abominate not,
the throne of
thy glory.
The same form is adopted in what
follows; two verbs are used, which have the same objective case,
—
Remember, break not, thy
covenant with us.
Which means, Remember thy
covenant, and break it not, or annul it not. Blayney renders the first two lines
thus, —
Spurn us not for thy
name's sake.
Dishonor not the
throne of thy glory.
But "us" is not in the
original, nor do the versions give it, except the Vulgate; and dishonor
has also been borrowed from that version, and is not the meaning of the verb. No
doubt the two verbs refer to the throne. –
Ed.
ftC96
It is better to regard this line as declaring that God is the giver of rain and
showers, —
22. Are there
any among the vanities of the nations who bring rain? And do the heavens
give showers? Art thou not he who givest them, Jehova, our God? So we
will look to thee, For thou makest all these.
To
introduce the word "can," borrowed from the Vulgate, into the first
questions, obscures the passage. "All these" refer, as it appears, to the rain
and showers. The perfect tense in Hebrew often includes the past and the
present, "For thou hast made and makest all these," etc. So Gataker
regards the meaning. The Syriac has "For thou makest," etc. Calvin
as far as I can find, stands alone in the sense he attaches to these words.
If we take the verb strictly in the past tense, the meaning commonly given is,
that God made the heavens, rain, and showers, and that, as he has made them,
they are still under his control. But the other meaning is more suitable to the
passage, — that God makes the rain and the showers. –
Ed.
ftC97
Noticed here may be an identity of idiom in Hebrew and Welsh: The verb "stand"
is in the singular number, though followed by two nominative cases. So it is in
Welsh: and were the nominative cases before it, the verb would be in the plural
number.
Pe savai Moses a Samuel o'm
blaen.
This is the Hebrew, word for word. Both
the Septuagint and the Vulgate retain the singular number of the
verb; but they are not grammatically correct. –
Ed.
ftC98
Venema, referring to this notion of the Papists, says, "The words are not
that they stood, but that if they stood; he speaks not of them as
dead, but as living, intimating, that if they were alive and interceded for the
people, they would not succeed in delivering them." We shall add an observation
of Scott –
"This passage fully
proves that departed saints do not intercede for us; for it evidently implies
that Moses and Samuel did not then stand before the Lord in behalf of Israel or
of any in Israel." –
Ed.
ftC99
The verb means more properly to send; he was to send them from God's presence by
his doctrine, intimating that God disowned and rejected them: and they were to
go forth or to go out, that is, from his presence. The allusion is to the
sending away a divorced woman,
—
Send them from my
presence, and let them go forth:
2.
And it shall be, when they say to thee, "Where shall we go forth?" that thou
shalt say to them – Thus saith Jehova, — "Those for death, to death;
And those for the sword, to the sword; And those for the famine, to the famine;
And those for captivity, to captivity."
It is
observed by Venema and Blaney, that "death" was that by
pestilence. See
<241412>Jeremiah
14:12,
<241821>Jeremiah
18:21. Some were destined for death by pestilence, to this they were to go
forth: and so as to the other evils.
The Rabbis
say that there are gradations in the evils mentioned here: death by pestilence
is the less grievous than the sword; the sword than the famine; the famine than
captivity; the last being more grievous than all the other evils. See
<102413>2
Samuel 24:13, 14;
<250409>Lamentations
4:9; and
<032639>Leviticus
26:39. The "sword" being the principal weapon, is put here for any violent death
inflicted by enemies. –
Ed.
ftC100
Our version ascribes tearing to dogs, but the verb means to draw or drag about,
as rendered by Calvin. It is more descriptive of what is done by dogs,
and conveys a more horrid idea, and intended doubtless to terrify the Jews.
Blayney renders it "to drag about," and no doubt correctly. Our version
is the Vulgate: the Syriac is to draw or drag about. –
Ed.
ftC101
So Gataker, "I will set over them, etc., as in
<032616>Leviticus
26:16; a borrowed speech from officers set over people." The Syriac
expresses the idea, "I will punish them with four scourges."
Blayney's version is
–
And I will commission
against them four species.
But the best
rendering is that of Calvin, which is also adopted by Venema. I
give the following version
–
And I set over them four
kinds, saith Jehovah, — The sword to kill, and dogs to drag about, And the
bird of heaven and the beast of the earth To devour, and to pull to
pieces.
The "devouring" refers to "the beast of
the earth," and the "pulling to pieces" to the bird of heaven, according to the
usual style of the Prophets, the order being reversed. –
Ed.
ftC102
Blayney rightly observes that the word rendered "to be removed," in our
version, has no such meaning. The verb means to move, to agitate, to disquiet,
but not to move from one place to another. The noun as found here is rendered
"vexation" in
<232819>Isaiah
28:19, and "trouble" in
<142908>2
Chronicles 29:8. The idea of removing is not given in any of the versions, nor
in the Targum. It is used in two other places by Jeremiah
(<242409>Jeremiah
24:9;
<242918>Jeremiah
29:18). In both places "vexation, trouble, or disquietude," would be the best
rendering. This sentence may be thus translated
–
And I will render them a
vexation to all the kingdoms of the
earth.
Literally it is, "I will give them for a
vexation," etc. And so they became, they were a trouble and a
disquietudewherever they were; and hence they became, as it is said in
<242918>Jeremiah
29:18, a curse, a hissing, and a reproach among all
nations.
Venema gives this rendering
–
And I will give them for a
shaking to all the kingdoms of the earth.
Which
he understands to mean, that they would be given to be shaken, agitated, and
disquieted in all the kingdoms of the
earth.
Blayney's version is
–
And I will give them up to vexation in
all kingdoms of the earth. But this is what the original will hardly bear; the
preposition before "kingdoms" is not in, but to.
Ed.
ftC103
There is a general agreement as to the two first clauses of this verse, but not
as to the last. The Syriac and the Targum give the meaning
advocated by Calvin, with whom Gataker, Grotius, and Blayney
agree. But the Septuagint and the Vulgate seem to take the
other view, that to "pray for peace" is whatn is meant; and this has been
adopted by Montanus, Castalio, and Venema. But the former is no
doubt substantially the right view, though the phrase used, "to salute," or "to
enquire of one's welfare," or "how thou doest," is too general. In
<092505>1
Samuel 25:5 (see also
<091004>1
Samuel 10:4) we have the same form of words too loosely rendered, "greet him in
my name," in our version. The following verse shews that the rendering ought to
be, "wish (or bid) him peace in my name." Literally it is, "Ask for him in my
name for peace." So here the literal rendering is,
—
Or who will turn aside to
ask for peace for thee?
or, in our language, "to
bid thee peace."
The word "turn aside" seems
clearly to favor this meaning. In the other case its import does not appear. The
intimation is, that no one would deem it worth his while to turn out of his way
to express a good wish in behalf of Jerusalem. –
Ed.
ftC104
The verse may be thus rendered,
—
6. Thou hast broken loose
from me, saith Jehovah; Backward dost thou walk; But I will stretch my hand over
thee and destroy thee; I have become wearied with
repenting.
The verb here used, commonly rendered
"forsake," means to loose oneself from restraints: the Jews were bound, as it
were, to God by covenant; they broke loose from this bond, they freed themselves
from this tie, and went back to idolatry. "Walk," though future, is to be taken
here as present. The last line in the Septaugint is as follows – "I
will no longer release them;" and in the Syriac, "I will no longer spare
them." The verb
µjnh
seems to have been taken as coming from
jn
with an
µ
affixed, and put here in Hiphil – "I m wearied with causing them to rest,"
or, "with forbearing," as rendered by Blayney. But our version, which is
that of Calvin, seems preferable, and is adopted by Piscator,
Grotius, and Venema. The last indeed proposes the joining of this
line with the next verse, which Blayney has adopted, and in that case he
prefers the reading of the Septuagint and Syriac. Then the passage
would be, —
I am wearied with
forbearing them, or, with suffering them to rest; 7. And I will fan them
with a fan in the gates of the land.
He truly
says that there is a kind of contrast between the suffering of them to rest
quietly, and the fanning of them in the gates of land for the purpose of
dispersing them. –
Ed.
ftC105
Though Calvin has many on his side in his view as to "the gates," yet the
most suitable meaning is that presented in our version. God is represented as a
fanner, standing in "the gates of the land," that is, in the gates of the cities
of the land, and thence fanning or scattering the inhabitants to all parts of
the world. –
Ed.
ftC106
This rendering is the Targum; "the mother (and) the youths," is the
Septuagint; "the mother of a youth," the Vulgate; "both mother and
youths," the Syriac; "the mother and the youths," the Arabic, Junius
and Tremellius, Piscator, and Gataker take the "mother" for
the chief city, the metropolis, and consider the "youth," or "the chosen one,"
to be the "waster," signifying Nebuchadnezzar, — "And I will bring to
them, against the mother-city, a chosen one, a waster at mid-day." So Blayney
substantially, only he renders the verb in the past tense. –
Ed.
ftC107
Trembling and haste,
(spoudhn,)"
is the version of the Septuagint; "tumult and trembling," of the
Syriac; "terror and trembling," of the Arabic; the Vulgate
retains only the word "terror." Various have been the explanations of the
word
ry[,
which Calvin renders "tumult," consistently with the general tenor of the
ancient versions. Gataker renders it "watcher;" Blayney, "enemy;"
and others "city;" but the most suitable to the passage is "tumult," or
commotion. –
Ed.
ftC108
The whole passage, including the
7th,
8th,
and
9th
verses
(<241507>Jeremiah
15:7-9) presents difficulties as to the time intended. The verbs, from the
middle of the
7th
to the last clause in verse the
9th,
are all in the past tense, and are so given in the Septuagint, Vulgate,
and the Targum; but in the Syriac in the future tense. Our version
is not uniform. It is better to give the tenses as they are, for the reference
seems to be to God's past judgments; and at the end of the
9th
verse, God speaks of what he would do,
—
7. And I will fan them with
a fan in the gates of the land. I have bereaved, I have destroyed my people;
From their ways have they not
turned:
8. Increased to me have
their (people) widows More than the sand of the sea; I brought on them, on the
mother of they youth, A disaster at mid-day; I caused to come upon her suddenly
Tumult and terrors:
9. Languish did
she who gave birth to seven, Pant for breath did her soul, Set did her sun
during the day time, Ashamed has she been and confounded: And the remainder of
them to the sword will I give, In the presence of their enemies, saith
Jehova.
As he speaks of bereavement, of widows,
and of giving birth to seven, it seems evident, that "the mother of the youths,"
or of young men. Whether mother is to be taken here metaphorically for
Jerusalem, is another question; but I think otherwise. The loss of mothers as to
their children is what is spoken of. And from having mentioned the case of
mothers in their bereavement, the Prophet in the next verse refers to his own
mother, and to his own unhappy condition, —
Ed.
ftC109
Not one of the versions, except the Vulgate, mentions "usury," and
Parkhurst says that the verb does not include the idea. Then the
rendering ought to be,
I have not
lent, nor have they lent to me.
There had been
no money transactions between them, which are commonly the causes of disputes
and contentions. –
Ed.
ftC110
Literally it is –
The whole
of it (the land) is reviling (or cursing) me.
As
there is something anomalous in the form of the participle, Blayney
proposes an emendation, and thinks the right reading to be
wnwllq
µhlk, "All of them curse me." The versions and
the Targum favor this reading, which is also adopted by the commonly too
venturous Houbigant, and approved by Horsley, one equally
venturous and bold. By dropping the
w,
as in many copies, the anomoly is removed. –
Ed.
ftC111
This verse, and the three which follow, have caused considerable variety of
opinion. Some, like Calvin, Grotius, Henry, and Scott, apply this
to the Prophet and the rest to the people; but others, as Blayney,
consider the whole as addressed to the people. But what appears the most
probable is, that the Prophet is addressed, and in the
11th
and
12th
(<241511>Jeremiah
15:11-12) verses personally, and then as identified with the people in verses
the
13th
and
14th
(<241513>Jeremiah
15:13-14). There is no change of person, and this makes it difficult to regard
two parties as addressed.
This verse, the
11th,
is in the past tense and not in the future, and may be thus rendered,
—
Jehovah said, — Has
not thy ministry been for good? Have I not interposed for thee in the time of
evil, And in the time of distress, with the
enemy?
There are various readings for the word I
render "ministry," which Parkhurst thinks comes from
trç,
to serve. Very few readings favor the word which means a remnant," and of the
versions the Vulgate alone. The reading mostly countenanced (19 MSS.) is
°ytwrç,
derived from
hrç,
to loose, or to let go, "Have I not happily let thee go?" In this case
bwfl
must be rendered adverbially, happily, or fully. Blayney's version is,
—
Have I not brought thee off
advantageously?
But the most natural meaning is
what Parkhurst proposes, which is approved by Horsley, only he
renders the sentence in the past tense, "Is not thy ministry for good?" while
the only verb in the verse is in the past tense, and so ought this clause to be.
–
Ed.
ftC112
If we consider what is said to the Prophet in
<240118>Jeremiah
1:18, and in the twentieth verse of this chapter
(<241520>Jeremiah
15:20), we shall see the meaning of this verse: he was no doubt the iron and the
brass: and the opinion of Blayney is probable, that the "enemy" in the
previous verse (which is a poetical singular for the plural enemies) is the
nominative case to the verb "break." God, having before refered to what he had
done for the Prophet, now says,
—
Can he break the iron, The
iron from the north and the brass?
God had made
him an "iron pillar, and a wall of brass:" and he asks now, was it possible for
his enemies to destroy him whom God had thus made. The hardest iron came from
the north of Judea. The future tense is to be read here potentially. –
Ed.
ftC113
Est aliquid quo tendis et in quod dirigis arcum. – Per. Sat. iii.
60.
ftC114
This verse and the following are said by Horsley to be "very obscure:"
and there seems to be no way of understanding them, except we regard the Prophet
as classed with the people; and the conclusion of verse fourteenth
(<241514>Jeremiah
15:14) favors the idea, "On you,
µkyl[,
it shall burn." The Prophet himself did not wholly escape the evils which came
on the people. Then this verse and the following I would render thus,
—
13. Thy wealth and thy
treasures for spoil will I give, Not for a price, but for all thy sins, Even in
all thy borders;
14. And I will
make thine enemies to pass To a land thou knowest not; For a fire has been
kindled in my wrath, On you it shall burn.
The
"enemy" before is now "enemies." The verb "make to pass," has various readings,
owing evidently to the similarity of two letters. The versions, except the
Vulgate, have "I will make thee to serve thine enemies;" but the received
text is the most suitable to the passage. Blayney's rendering is,
—
I will cause them to
pass with thine enemies –
By "them" he
understands "thy wealth and thy treasures;" but this sort of construction can
hardly be admitted; and it seems incrongruous. –
Ed.
ftC115
There are distinctions here made not allowed by the passage. To pray for
vengeance on enemies was in accordance with the covenant made with Abraham, "I
will bless them that bless thee, and curse him that curseth thee,"
<011203>Genesis
12:3. See also
<012729>Genesis
27:29;
<042409>Numbers
24:9. As they were the enemies of God's servant for delivering his word, they
were the enemies of God himself; and they had already been wholly repudiated by
God, and given up to judgment. –
Ed.
ftC116
The versions favor another view. The Septuagint omit the verb, and
connect "long-suffering" with the previous clause, "Defend me from me
persecutors, not in thy long-suffering;" that is, without delay, as the
Targum literally expresses it. The Vulgate is, "Do not in thy
patience take me;" the Syriac, "Do not according to thy long-suffering
bring me out;" the Arabic, "Without delay;" it omits the verb, and
connects the words with the former sentence like the Septuagint. The
words may be thus literally rendered,
—
Not in (or, according to)
thy long-suffering receive me;
that is, under
they care and protection: he deprecated delay. This is the purport of all the
versions, and also of the
Targum.
Venema divides the clause,
—
Let there be no lengthening
of thy wrath; receive me; Know that for thee I have borne
reproach.
Blayney's version is hardly
intelligible, —
Within the
length of thine anger comprehend me not.
The
meaning of which he says is, "Lengthen not thy resentment as to comprehend me
within its limits."
Probably the rendering of
Cocceius is the best,
—
Do not through thy
long-suffering take me away;
that is, "Do not
bear long with my persecutors, and thus allow them to destroy
me."
The verb here used seems simply to take;
but it signifies sometimes to take away, and sometimes to take into favor, to
take under protection. The most intelligent rendering seems to be as follows:
—
15. Thou knowest, Jehova;
Remember me, and visit me, And take vengeance for me on my persecutors; Through
thy long-suffering towards them take me not away; Know that I have
for thee borne reproach.
"Take me not away"
means "Suffer me not to be taken away." He feared for his life if the vengeance
he denounced on the people was not soon executed. See
<241518>Jeremiah
15:18. –
Ed.
ftC117
The received text has "thy words." Calvin has followed the Keri
and the ancient versions, as well as our version; but "words" being
mentioned in the previous line, the same thing being meant. It is more proper to
use "words" here, —
And thy
words were to me for exultation, And (or, even) for the joy of my
heart.
It is no objection that the verb, which
precedes in Hebrew the noun "words," is in the singular number; it is the idiom
of the language, which is exactly the same in Welsh. "Exultation" is the visible
effect; "the joy of the heart" is the inward feeling, the hidden cause. It is
common in Scripture to mention the effect first, and to go back to the cause.
– Ed.
ftC118
The connection of this clasue is variously
understood. It cannot be considered as a reason for the previous clasue.
Gataker, Grotius, and others render
yk,
that, — "that thy name was called upon me," regarding it as the
cause of his joy, that he was called God's prophet. Venema renders it
when, which seems more suitable. But on viewing the whole passage, we may
justly consider this as a reason for the prayer he offers in the previous verse,
so that the latter part of that and the beginning of this verse are parenthetic.
I would give this version,
—
15. Thou knowest, Jehonah;
Remember me and visit me, And take vengeance for me on my persecutors; Through
thy long suffering towards them take me not away; (Know that I have been
for thee borne reproach;
16. Found
have been thy words and I did eat them; And thy words were to me for exultation,
Even for the joy of my heart;) Because called on my has been thy name, Jehovah
thou God of hosts.
–
Ed.
ftC119
Gataker, and after him Blayney, consider the word, rendered
"mockers" by Calvin and our version, as meaning "those who make merry;"
and the word is so rendered in our version in
<243019>Jeremiah
30:19, and
<243104>Jeremiah
31:4. The Septuagint, the Vulgate, and the Targum, favor
this rendering; the Syriac and the Arabic, have "mockers." Then
the next line is, —
Nor did I
exult on account of thy hand.
So all the
versions connect the words. The "hand" means, as Blayney says, the
impulse of the prophetic spirit. See
<111846>1
Kings 18:46;
<260103>Ezekiel
1:3. He did not inconsiderately rejoice on account of his office, because he was
made a prophet. –
Ed.
ftC120
"Because all the prophecies thou hast given me are minatory." –
Grotius.
The meaning may be, "Thou hast
filled me with indignant messages." –
Ed.
ftC121
It is better to retain throughout the figurative language,
—
Why has my sore become
perpetual, And my stroke incurable, refusing to be
healed?
He mentions "sore" first, the effect;
then the "stroke" which casued it. He refers doubtless to the state of his mind:
therefor "the sore" and "the stroke" were the sorrow and the grief which he
experienced. –
Ed.
ftC122
The Septuagint and the Vulgate strangely refer to this stroke or
the wound in the previous clause, "It has become like the deception of
inconstant water:" but the gender of the infinitive added to the verb will not
admit of this rendering. It is literally as follows,
—
Becoming thou hast become
like a deceiveer, Like waters which are not
constant.
The word
kzka
is not substantive, but an adjective, formed like
rzka,
violent. The quotation from Chardin, made by Blayney, respecting
an illusion in the deserts of Arabia, occasioned by the sun's rays on the sand,
by which a vast lake appears, is here out of place, as unfaithful or inconstant
waters, not unreal, is what is expressed. Calvin's view is no doubt
correct. –
Ed.
ftC123
It is extraordinary what shades of difference appear in the expositions of this
verse: but a literal rendering would, I conceive, dissipate them,
—
19. Therefore thus said
Jehovah, — If thou returnest and I restore thee, Before me shalt thou
stand; And if thou bringest forth the precious from the worthless, As my mouth
shalt thou be; Return shall they to thee, But thou wilt not return to
them.
The return at the beginning of the verse
was from the state of mind in which he was, to an entire submission to God. The
future is here used in the sense of the present. The "Precious" was the godly,
and the "worthless" the ungodly. The three last lines are promises. See
<244202>Jeremiah
42:2.
Houbigant's explanation of the
fourth line is too refined, though approved by Horsley. He considers that
there is an allusion to
<071414>Judges
14:14. Jeremiah himself was "the worthless" or the mean, being so regarded by
the Jews, and "the precious" was the prophetic word. And Horsley renders
the line thus, —
And if thou
wilt bring forth the precious from the mean.
He
also approves of Blayney's version of the second line, and considers it
as expressive of a prompt execution of what is commanded,
—
If thou wilt turn as I
shall turn thee.
But the first verb is in
Kal, and the second in Hiphil, and therefore cannot be rendered
the same. –
Ed.
ftC124
All the ancient versions are in favor of the common reading, and there are no
MSS. favorable to the proposed emendation. The Septuagint, the Vulgate,
the Syriac, and the Targum, render it "strong;" and the Arabic
"fortified." "A strong wall of brass," is the version of Blayney.
–
Ed.
ftC125
The words here used are remarkably precise and significant. I render the verse
thus, —
20. And I will make
thee to this people A wall of brass, fortified; And they will fight against
thee, But they shall not prevail over thee; For with thee will I
be, To save thee and to rescue thee, Saith
Jehovah.
To "save" was to preserve him from the
hands of his enemies; but if he fell into their hands, he would rescue him. And
this latter idea is more fully expressed in the following verse,
—
Yea, I will rescue thee
from the hand of the malignant, And free thee from the grasp of the
terrible.
–
Ed.
ftC126
More literally, "By the deaths of wastings."
The reference is to the famine and also to the sword. Calvin has followed
the Vulgate; "by a pestilential death" is the Septuagint by the
death of those who languish by famine" the Syriac; and "by a dreadful
death" the Arabic. The "mortal diseases" of Blayney is not proper,
for they were not "diseases" but wastings or devastations by the famine and the
sword, as stated afterwards. —
Ed.
ftC127
I would render the fourth verse thus,
—
By deaths of wastings shall
they die; They shall not be lamented, nor buried; As dung on the face of the
ground shall they be: Yea, by the sword and by the famine shall they be
consumed, And their carcase shall be for meat To the bird of heaven and to the
beast of the earth.
The latter part is a fuller
explanation of what was to take place. "As dung," so the Syriac; they
were scattered like dung. They were to be cast here and there, to be devoured by
rapacious birds and beasts. —
Ed.
ftC128
The word is of a general import, to cry aloud
or to shout, either for grief or for joy: it is here for grief, and in
<300607>Amos
6:7, for joy. The literal rendering here is, "Enter not the house of
shouting." The version of the Septuagint is wide of the mark, "Enter not
into their bacchanalian assembly,
(qi>ason.)"
The Syriac omits the word, and the Vulgate and Targum have
"feast." — Ed.
ftC129
The verb means to move, or to nod, either in
contempt or in sympathy. The latter is the meaning here: hence to condole is the
sense. He was not to go for the purpose of lamenting the dead, or of condoling
with the living. To "mourn" is the Septuagint, a word of a similar
meaning with the preceding; more correct is to "console," as given by the
Vulqate and the Targum. —
Ed.
ftC130
These words are omitted by the
Septuagint , but given by the other versions, and are left out in no
copies. The "and" before "kindness" is found in two MSS., and in the Syriac,
but not in the Vulgate: it seems necessary. The passage I thus
render, —
For withdrawn have
I my peace From this people, saith Jehovah, My mercy also and my
compassions.
There is here a reason given for
the preceding prohibitions: the Prophet was to shew no favor, no kindness to the
people, and no sympathy with them: for God had withdrawn from them his "peace,"
which means here his favor, and also his mercy or his benignity, as some render
the word, and his compassions. —
Ed.
ftC131
The first clause of the verse, as well as the
last of the preceding, is omitted in the Septuagint. , but retained in
the Vulgate, Syriac, and the.Targum. The verbs in the next clause
ought to be rendered as transitives,
—
They shall not bury them
nor lament for them.
Then the two concluding
verbs are to he rendered as impersonals,
—
And there shall be no
cutting nor making bald for them.
The Welsh is a
literal version of the Hebrew,
—
Ac nid ymdorrir ac nid
ymfoelir drostynt.
Nothing can be much more
literal. The first verb is in Hithpael, and so the Welsh is; for like Hebrew it
has a reciprocal form for its verbs. The last verb is also in Welsh in this
form; but it needs not be so, for it might be, ac ni foelir. —
Ed.
ftC132
Calvin, having in his version
explained the beginning of this verse, passes it by here. His rendering is,
"And they shall not beat their hands together for them, to console any
one for the dead." He omits one word, rendered, "in mourning" in our
version. The Septuagint, the Vulgate, the Arabic and the
Targum give another meaning. They must have read
µjl
"bread," instead of
µhl
"for them." The difference is so small that we are inclined to think it the true
readIng, though there be but two MSS. in its favor. The passage itself seems to
require this reading, — the verb which precedes it, and the correspondence
between the former and latter part of the verse — bread and drink. The
verse then would read thus,
—
7. And they shall not
divide bread to the mourner, To console him for the dead: Nor shall they give
them to drink the cup of consolations, Each one for his father and for
his mother.
Blayney quotes Jerome, who
says, "It was usual to carry provisions to mourners, and to make an
entertainment, which sort of feasts the Greeks call
perideipna,
and the Latin parentalia." —
Ed.
ftC133
Rather, "The voice of exultation and the
voice of joy;" the most manifest display first — exultation; and then the
most hidden feeling — joy. —
Ed.
ftC134
The division of these verses, the 11th and
the
12th
(<241611>Jeremiah
16:11-12), seems incorrect. Were the latter part of the 11th connected with the
12th, the repetition which now appears would not be perceived. I render the
verses thus —
11. Then say to
them, Because your fathers forsook me, saith Jehovah, And walked after
foreign gods, And served them and bowed down to them: Yea, me they forsook and
my law kept not,
12. And ye have
become evil by doing worse than your fathers; For lo, ye are walking, every man,
After the resolutions of his own evil heart, So as not to hearken to
me.
In the first part their fathers' conduct is
set forth; in the second their fathers' conduct and their own. And their "worse"
conduct was in not hearkening to the voice of God by his Prophets. —
Ed.
ftC135
The Targum and the versions, except
the Syriac, apply this clause to their enemies, "who will not shew
you favor," or mercy; and no doubt this reads better; and the verb in that case
would be
wnty
but there is no MS. in its favor. The relative may be regarded in the same way
as at the second verse of the first chapter, (To whom the word, etc.,) "To whom
I will not shew favor." This kind of idiom evidently exists in Hebrew. However
the sense is the same as given in the ancient versions, only according to the
Hebrew reading the original cause of the favor is expressly mentioned. The
denial of favor proceeded from God's providence, though it was through the
instrumentality of their enemies. —
Ed.
ftC136
No particular notice is taken of
ˆkl
rendered "therefore," at the beginning of the verse. Gataker renders it
"notwithstanding;" Lowth, "nevertheless," and Blayney, "after
this." What suits the passage best is "nevertheless." The verse appears to be
parenthetic, introduced for the purpose of keeping the people from despair under
their sufferings. —
Ed.
ftC137
The Septuagint omit this word, and
give this rendering, "And I will recompense their twofold iniquities," etc., so
does the Vulgate, only it retains this word, and renders it "first." But
the Hebrew will not admit the connection of "two-fold" with
"iniquities."
Venema gives the best
exposition of this passage, from
<241614>Jeremiah
16:14 to the end. he considers it a prophecy of the restoration of the people
from Babylon. The "fishers" and "the hunters," in
<241616>Jeremiah
16:16, he regards as the indibviduals employed by God to gather them from the
countries to which they had been dispersed, suych as Zerubbabel, Joshuah, Ezra,
and Nehemiah. He connects this verse more especially with the latter part of
<241617>Jeremiah
16:17. Having stated that their ways would not be hid from God in their
dispersion, the Prophet refers to their previous iniquity as having not been hid
from them, and then says in God's name, "And I will first recompense doubly
their iniquity," etc., that is before I restore them. These two verses may be
thus rendered, the first line being connected with the previous verse,
—
17. For mine eyes shall
be on all their ways. Concealed have they not been from me, Nor hid has been
their iniquity from my eyes;
18.
And I will first doubly recompense Their iniquity and their sin, Because they
have polluted my land With the vileness of their detestable things, And with
their abominations have fined mine
inheritance.
As the previous verse is in the
future tense, so the first line in
<241617>Jeremiah
16:17. The "detestable things" were their idols. The version of the
Septuagint is, "with the dead bodies
(qnhsimai>oiv)
of their abominations;" of the Vulgate, "with the carrions (morticinis)
of their idols;" and of the Syriac, "with the sacrifices of their
idols." Blayney's rendering is, "by the vileness of their odious
practices." The word "carcases" is derived from the Targum. Idolatrous
practices are evidently the things referred to. —
Ed.
ftC138
Though the word rendered here "Gentiles" may
be often so translated, yet it does not necessarily mean the heathens. It
signifies a people associated together; and it may mean here the Jewish people
in their dispersion, formed into companies or tribes, as Grotius thinks;
and a due consideration of the context will lead us to this opinion. They are
spoken of in
<241615>Jeremiah
16:15 as "brought from all the lands" whither God had driven them; and as
the idolatry of their fathers is continually mentioned in connection with their
own, the confession in this verse seems appropriate to them; and the last verse,
<241621>Jeremiah
16:21, clearly refers to the people of Israel. There is nothing in the whole
passage (except it be this clause) that has any reference to the conversion of
the heathens. I am aware that commentators take the same view of this clause
with Calvin, yet I fully believe that the "nations" here were the Jews,
scattered here and there, as distinct portions of the community, in various
parts of the heathen world. The prophet, after having received an assurance of a
restoration, makes a thankful acknowledgment to God, and tells us what would be
the confession of the returned exiles, which includes the next verse. Then God
assures him in the last verse, that such would be the effect of exile as to make
them ever afterwards to acknowledge his power and his majesty, which has been
remarkably fulfilled; for the Jews have never been guilty — of idolatry
since their return from Babylon. —
Ed.
ftC139
Calvin in this instance follows the
Syriac version, which is different from all the other ancient versions,
and also the Targum. Blayney gives the same meaning with Calvin,
whiich Horsley wholly disapproves, and which the Hebrew can hardly
admit. The literal rendering is,
—
Shall man make for himself
gods? But they are no gods.
As the future may
often be rendered potentially, the better version would be this,
—
Can man make for himself
gods When they are no gods?
That is, can he make
gods of those who are not gods? This is, in my view, a continuation of the
confession in the previous verse, which I render as follows,
—
"Truly, falsehood
have our fathers inherited — vanity, And they had nothing that profited:
Can man make for himself gods, When they are no
gods?"
"Falsehood" was false religion,
the character of which was "vanity," an empty and useless thing: and this
is more fully asserted in the next line, which is literally, "And nothing in
them," or with them, i.e., the fathers, "that was profitable."
— Ed.
ftC140
As the captivity and the restoration of the
people are expressly referred to in the previous verses, it seems necessary to
connect here the display of God's power with both these events. The restoration
was as remarkable an instance of divine interposition as the captivity, if not
more so. And the future effect on the people's mind, their preservation from
idolatry, is to be ascribed to the power manifested in their restoration as well
as in their captivity. "Therefore," at the beginning of the verse, seems to be
an inference from what has been said of the captivity and the restoration; and
this accounts for the repetition of making known to them his power: God first
made known his power in driving them to captivity, and, secondly, in restoring
them, —
Therefore, behold I
make known to them, at this time, And I will make known to them My hand
and my power; And they shall know that my name is
Jehovah.
The Septuagint is as follows,
—
Therefore, behold I will
manifest to them at this time my hand, And I will make known to them my power;
And they shall know that my name is the Lord.
To
remove the word "hand" to the first line has no MS. in its favor; but it shews
that they thought that the two verbs had a similar objective case, and the
conjunction "and" is supplied before the second verb, as it is also in
the Syriac and Arabic.
It is
probable that by the "hand" is meant the infliction of punishment, and is
rendered "vengeance" in the Targum; and that by "power" or strength is
intended what God manifested in the restoration of the people. The combined
influence of both was to make them to know that God was really Jehovah, the only
supreme, ever the same, true and faithful, without any change. How remarkably
has this prophecy been accom plished! The Jews have ever since acknowledged
Jehovah as the only true God. —
Ed.
ftD1
The word rendered "groves," means also idols. See
<122306>2
Kings 23:6, where "grove" in our version must mean an idol. What follows here,
"near the green tree," shews clearly that "idols," or images, are the things
meant; and such is the version given by Venema and Horsley. —
Ed.
ftD2
The whole of this passage, from the first to the end of the fourth verse, is
wanting in the Septuagint and Arabic, but is found in the other
versions and the Targum. The many emendations of Houbigant and
Horsley are quite unwarrantable; the first makes his mostly from the
Syriac; and the second from various readings, and those of no value,
except in one or two instances, as "their" instead of "your altars" in the first
verse, countenanced by very many MSS.; the other nine emendations have,
for the most part, nothing of any weight in their favor. The transpositions of
Houbigant are quite irreconcilable with any thing like errors
incidentally committed by scribes. The same objection does not lie against the
emendations of Horsley; but that ten mistakes should occur in the
space of four verses is not credible; nor are most of the emendations at all
necessary.
The received text is no doubt
materially correct, there being no different readings of any weight or suitable,
except the one noticed above. The Vulgate, the Syriac, and
Targum, differ from one another as much as they do from the Hebrew. They
indeed all agree materially as to the beginning of the third verse, in regarding
"the mountain" and "the field" as places where the people worshipped idols; and
the Vulgate and the Syriac connect the words with the former
verse; and this, I believe, is what ought to be done. Then the passage will read
as follows: —
1. The sin of
Judah is written by a pen of iron, By the point of adamant it is graven, On the
tablet of their heart, And on the horns of their
altars:
2. As a memorial to their
children Are their altars and their idols, Near the green tree, on the
high hills, On the mountains, in the field.
—
3. Thy substance, all thy
treasures For a plunder will I give, Thy high places also for sin in all
thy borders;
4. And thou shalt be
removed, even for thyself, From thine inheritance which I gave thee; And I will
make thee to serve thine enemies In a land which thou knowest not; For a fire
have ye kindled in mine anger, Perpetually shall it
burn.
According to the frequent manner of the
prophets, the last line in the first verse is connected with the first line, and
the third with the second. The sin of Judah was "written" on "the horns of the
altars;" it was "graven" on "the tablet of their heart." The services at the
altars were visible; the impressions within were seen only by God. They left
their altars and their idols to their children. The genitive case in Hebrew may
often be rendered by a dative, as here, "A memorial to their children." All
emendations as to the beginning of the third verse are unsatisfactory: it will
bear the rendering above; "for thyself," that is, for thine own fault. —
Ed.
ftD3
Like the Hebrew, there is no need of the verb
is, or be, after "cursed," inWelsh: the sentence is more emphatieal without it.
In that language, too, the future tense of "trust" is understood as the present,
—
Melldigedig y gwr yr hwn a
hydero mewn dyn.
It is a denunciation, not an
imprecation; therefore "be,", introduced into the English version, is not
proper. — Ed.
ftD4
It is rendered "a wild tamarisk —
ajgriomuri>kh,"
by the Septuagint; "a tamarisk," by the Vulgate and the
Targum; and "a log," or "a trunk," by the Syriac. Gataker
considers that no particular tree is meant, but that it means a "solitary"
or a "barren" tree, agreeably, in his view, with what is contrasted with it in
the 8th verse. Blayney renders it, "a blasted tree." of which Horsley
approves. The word is a reduplicate of a verb, which means to be bare; and
the wild tamarisk may suitably be thus designated, as it bears a very few
leaves. The idea of being "blasted" is foreign to the
word.
But Venema contends that the
reference is not to any tree, but to a person dwelling in solitude; and he
renders the passage thus,
—
And he shall be like the
naked in solitude, Nor shall he see when good cometh; And is like him who
inhabits parched spots in the desert, A land of salt and not
inhabited.
The words "see" and
"inhabit," appear doubtless more suitable when the passage is thus
rendered; yet what is said of the "tree" in verse 8 is equally
metaphorical. What seems most agreeable to the whole context is such a rendering
as follows: —
And he shall be
like a bare tree in the desert, Which perceives not when good cometh; For
it inhabits parched spots in the wilderness, The land of salt and not
inhabited.
It is sometimes the case that it is
proper in our language to render the copulative
w by
"which;" not that it properly means that, but the meaning cannot be
otherwise seen. The connection here is with the "bare" tree; it is bare,
and perceives or knows not widen good comes, for it inhabits parched places.
This seems to be the meaning. —
Ed.
ftD5
The verbs here are all futures, but ought to
be rendered in our language, as they are in Syriac, in the present tense,
—
And he shall be like a tree
which is planted by waters, And nigh the stream sends forth its roots,
Which perceives not when heat comes; And its leaf is flourishing, And in the
year of drought it suffers not, And never ceases from bringing forth
fruit.
The verb
gad,
when applied to the mind, means agitation, commotion, trouble, disturbance: but
here, as applied to a tree, it must mean a withering effect, a disturbance as to
the process of growing. Joined with a negative, it may therefore be rendered,
"it suffers not," or, it withers not, according to the Targum, which
applies it to the leaf, but not correctly. "It will not fear" is the
rendering of the Septuagint; of the Vulgate, "it will not be
careful," as in our version; and of Blayney, "it is without
concern." None of these give the secondary meaning of the verb, which it
evidently has here. —
Ed.
ftd6
The early versions and the Targum are neither consistent nor satisfactory
as to the beginning of this verse: "Deep is the heart above all things, and it
is man," Septuagint; "Depraved is the heart of all, and inscrutable,"
Fulgate; "Hard in heart is man above all things," Syriac; "The heart,
deeper than anything, is human," Arabic; "Deceitful is the heart above all
things, and it is strong." Targum. Correct, no doubt, is the first clause
in the Targum, but not the last. Critics agree as to the first word,
"deceitful," but not as to the word rendered in our version "desperately
wicked." It occurs in all nine times, and four times in other parts of Jeremiah,
(<241518>Jeremiah
15:18;
<241716>Jeremiah
17:16;
<243012>Jeremiah
30:12, 15) and it is rendered "incurable," except in
<241716>Jeremiah
17:16. It means to be so bad as to be past endurance or past remedy.
Blayney renders it here, "past all hope;" and Horsely,
"incurable," which is perhaps the best word,
—
Deceitful the heart above
every thing, And incurable it
is,
who can know
it?
The meaning is, that it is incurably
deceitful; hence the question," Who can know it?" —
Ed.
ftD7
The beginning of this verse is an answer to
the previous question, "Who can know it?" The best rendering would be this,
—
I Jehovah, — who search the heart
and try the reins, And that in order to give to every man According to
his ways, according to the fruit of his doings.—
Ed.
ftD8
It is evident from
<092620>1
Samuel 26:20, that the partridge is meant; and it appears from a quotation which
Parkhurst makes from Buffon, under the word
arq,
that the red partridge is referred to here; for the male of the red kind
in eastern countries sits on eggs as well as the female. This explains what
appears intricate in this passage; for the word is masculine, and the verbs are
in the same gender. What is here stated respecting the partridge is what often
happens, the nest being often disturbed; and then the eggs become useless. It is
a case of this kind that is here referred to,
—
A partridge sitting and not
hatching, Is he who gets wealth, and not by right; In the midst of his
day shall he leave it, And at his end shall be a
fool.
The reason why the partridge sits and
hatches not, is intimated in the second clause, when it is said that the getter
of wealth leaves it in the midst of his day: various things often compel the
partridge to leave its eggs, such as dogs, cattle, etc.: and then nothing is
brought forth. So the rich man is constrained to quit his wealth before he
derives any benefit from it. This seems to be the comparison. —
Ed.
ftD8A
There are many MSS. and the marginal reading,
in favor of "days" for "day:" but the latter is more poetical: man's day is his
life. "A fool," — so the versions, and more suitable here than any other
word: he will then appear to all to have acted foolishly and not wisely; and he
will find himself to have so acted, though he thought himself before to be very
wise.
Some consider the word to be a proper
name, Nabal, whose history we have in
<092510>1
Samuel 25:10-39; and they render the line thus,
—
And at his end shall be a Nabal.—
Ed.
ftD9
If we connect "from the beginning" with the following words, and not with
"high," which seems to give a better meaning, we shall get rid of the Rabbinical
figment; and it seems also right to join with this verse the first words in the
next, as it has been done by the Septuagint,
—
A throne of glory on
high, Is from the beginning the place of our sanctuary, — The hope of
Israel.
Or we may render the first line thus,
—
The glorious throne of the
most high.
For so we find
µwrm
rendered in
<195602>Psalm
56:2. — Ed.
ftD10
The reading of the Keri and of many
MSS. is no doubt to be adopted, and the final
µ
as is sometimes the case, is dropped. It would then be, according to the
Septuagint,
µyrwsw
Our version is the Vulgate. I would connect "earth" or land with this
word, —
And apostates in the
land shall they be recorded.
This would be their
designation; they were to be handed down to posterity as apostates in the very
land which God gave them. The reason why the
µ
is dropped is the connection of the word with "land," though preceded by
b.
— Ed.
ftD11
Both the object and the ground of praise:
Thou art he whom I praise or glorify; or, Thou art he who givest me an occasion
to praise. "Thou art my boasting
(kau>chma,")
is the Septuagint. —
Ed.
ftD12
The Targum thus paraphrases the verse,
—
Behold they say to me
"Where is what thou hast prophesied in the name of the Lord? let it be now
confirmed."
Their language was similar to that
of those mentioned in
<610304>2
Peter 3:4. —
Ed.
ftD13
It is singular how variously the early versions and the Targum have
rendered the first half of this verse. Various, too, have been the opinions of
critics. The first verb means to hasten, in a transitive, and in an
intransitive sense, to urge, and to be urgent, forward, or
hasty. It is used here evidently intransitively. Then the literal
rendering seems to be this,
—
But I have not been more
forward than a pastor
after thee,
or following thee.
The meaning seems to
be, that he did not exceed his commission; and this is confirmed by the latter
part of the verse. The preposition
m
has often the meaning of "more than," or
above.
The word "woeful" is the same with
what is rendered "desperately wicked" in Jeremaih 17:9. Its meaning is,
to be bad beyond recovery; and when applied to day, it may be properly rendered
"irretrievable." I thus render the two lines,
—
But I — I have not
been forwarder than a pastor following thee, And the irretrievable day have I
ncot desired.
This day was the day of exile
which he had foretold. Then the words, "thou knowest," stand connected
with what follows. —
Ed.
ftD14
The Targum connects "thou knowest"
with what follows; and such is the version of Blayney, and more suitable
it is to the passage, —
Thou knowest what
has gone forth from my lips, Before thy face has it been.—
Ed.
ftD15
I would render
<241718>Jeremiah
17:18 thus, —
18. Ashamed let
my persecutors be, That I may not be ashamed; Dismayed let them be, That I may
not be dismayed; Bring on them the day of evil, And doubly with breaking break
them.
There was a contest between the Prophet
and his enemies; the shame and dismay of his enemies would deliver him from
shame and dismay. The copulative
w
may often be rendered that, ut. The two last lines refer to the two
preceding couplets in an inverted order. "The day of evil" was to
dismay his enemies, and "the breaking" was to make them ashamed. The
breaking was that of the spirit or of the heart; it means sorrow, trouble, such
as brings men to a state of helplessness; it does not mean destruction. The line
may be thus rendered, —
And
doubly with depression depress them.
The word
doubly, means what is extreme. —
Ed.
ftD16
There is a peculiarity in the phraseology of
the original as to the relative "which," after "the gate of the city;" literally
it is, "which they enter through it the kings of Judah, and which they go out
through it." In Welsh there is exactly the same form of expression, —
Yr hwn yr a trwyddo frenhinoedd Iwda, etc. Had this been the Welsh
version, it would have been literally the Hebrew, and more consonant than the
present version with the idiom of the language. —
Ed.
ftD17
"Guard ye your souls" is the version of the Septuagint, Vulgate, and the
Targum; but that of the Syriac is, "Take heed to yourselves;"
which is no doubt the meaning, as the word soul,
çpn,
is often used for one's self. —
Ed.
ftD18
Our version, "they obeyed not," is the
Targum. The Septuagint and the Vulgate have the same
rendering with that of Calvin. The verb is
[mç
which is to hear, to hearken, to listen. The charge of not hearing God's word,
was often brought by the prophets against the Jews. They would not hear or
attend to what was said to them, not that they did not obey it. This is the case
still with all who are perverted by superstition and tradition; they will not
hear the word of God, and its authority is wholly disregarded. Anything about
tradition and the Church will be attended to; but God's word is neglected; they
will not hear it. —
Ed.
ftD19
The verse may be thus rendered,
—
And they hearkened not, nor
inclined their ear; But hardened their neck, So as not to hear, and not to
receive correction.
They were reproved and
warned; but they refused to be corrected. —
Ed.
ftD20
It is more consistent with the rest of the
passage to regard this word as meaning "sacrifice of praise," or thanksgiving,
or confession. There were sacrifices of this kind especially prescribed; see
<030712>Leviticus
7:12-15, and the word is often taken in this sense, without the word "sacrifice"
being connected with it. Offerings according to the Law are the things which are
here mentioned: and the same verb "bring," precedes
hdwt
as in the previous instances, when "burnt-offering, sacrifice," etc., are
named.
The Septuagint, as in many other
instances, give only a verbal translation, "praise;" "oblation," is the
Vulgate; "thanksgiving," the Syriac; and "sacrifice of
confession," the Targum.
All the words
are singular in Hebrew — burnt-offering — sacrifice —
oblation, (or meat-offering) — incense — thanksgiving. It would be
well to retain the singular in a version. —
Ed.
ftD21
Both the Septuagint and the Vulgate improperly render the verb
"thou shalt hear;" but the Targum retains the causative sense, "I will
cause thee to hear." —
Ed.
ftD22
The proper rendering of the former part of
this verse, according to Gataker and Venema, is as follows,
—
"And marred was the vessel
which he made,
at the clay was
in the hand of the potter."
Though there be
readings, and many, which have
b
instead of
k
before "clay," yet the received text is the most suitable. The word
"clay" is omitted in the Septuagint. The meaning is, that the vessel was
marred, while it was yet as a soft clay in the hand of the potter, after he had
formed it on the stones. As to "potter," the noun here is used instead of the
pronoun, "in his hand," which is often the case in Hebrew. The pronoun "his" is
what is given by the Septuagint and the Vulgate. —
Ed.
ftD23
"On the stones," is the Septuagint;
"on the wheel," the Vulgate and the Targum; "on the anvil," the
Syriac.
"There can be no doubt," says
Blayney, "that the machine is intended on which the potters formed their
earthen vessels; and the appellation
oiJ
li>qoi, "the stones," will appear very proper if
we consider this machine as consisting of a pair of circular stones, placed upon
one another like millstones, of which the lower was immovable, but the upper one
turned upon the foot of a spindle or axis, and had motion communicated to it by
the feet of the potter sitting at his work, as may be learned from Ecclesiastes
38:29. Upon the top of this upper stone, which was flat, the clay was placed,
which the potter, having given the stone the due velocity, formed into shape
with his
hands."
ftD24
"At length," or finally —
pe>rav,
is the Septuagint; "suddeny," theVulgate; but the Targum
renders the word here, "At one time," and in ver. 9, "At another time;" and this
seems to be the meaning of
[gr,
when repeated, as it is here. Let it be so rendered, and let the future verb
which comes after it be viewed as present, which is often the case in Hebrew,
and the whole passage may be literally rendered, without giving an unusual
meaning to the copulative,
w,
—
7. At one time I speak of a
nation and of a kingdom, In order to pluck up and to pull down and to
destroy
8. And that nation returns
from its evil, Against which I had spoken, And I repent of the evil Which I had
thought of doing to it:
9. And at
another time I speak of a nation and of a kingdom, In order to build and to
plant; And it doeth evil in mine eyes, So as not to hear my voice; And I repent
of the good Which I had spoken of doing to it, or of making good to
it.
The whole is a striking narrative of God's
dealings with nations and kingdoms. —
Ed.
ftD25
More is meant by this word than expressed,
which is often the case in all languages. "I contrive with respect to you a
contrivance." is perhaps the most literal rendering. "Device" is taken commonly
in a bad sense. —
Ed.
ftD26
The variety of the versions is remarkable as to the word
çawn;
"We shall be men, or act manly," is the Septuagint; "We have
despaired," the Vulgate; "We shall perish," the Syriac. It is a
participle, and may be rendered "Hopeless." Blayney's version is, "It is
a thing not to be hoped." —
Ed.
ftD27
More literally, —
For after our own
contrivances shall we go; And we shall do, each, the resolutions of his evil
heart.— Ed.
ftD28
It is rendered in the Septuagint and
Vulgate as a noun in the plural number, and more suitably in this place,
—
13. Therefore thus saith
Jehovah, Enquire I pray among the nations, Who hath heard such things as these
— The horrible things which she hath fully done, The virgin of
Israel.
The particle
dam,
much, very much, etc., must from its position be construed with the verb,
and not with "horrible." It may be rendered, "which she hath done excessively."
— Ed.
ftD29
The general drift of this verse is no doubt
given here, though the version seems not to be correct. The early versions and
the Targum are all different, and hardly present any meaning at all. The
versions of Blayney and Horsley are not much better. Venema
appears to have given the most satisfactory version, which is as follows,
—
Will any one forsake
for a rock A field irrigated by the snow of Libanus? Shall for strange
waters Be abandoned cold streams?
To make the
two clauses alike, the preposition
m is
put before "waters," which is found before "rock." "Strange waters" were those
conducted to a place by artificial means. But to give
m
the meaning which it often has, rather than, the verse may be thus rendered,
—
Shall it be forsaken,
rather than the rock, The field watered by the snow of Libanus? Shall
they be abandoned rather than strange waters, The cooling streams (or
rills)?
The change proposed in the last verb is
unnecessary, as both verbs are nearly of the same meaning. The second line
literally rendered is, "The field of the snow of Libanus;" so called as being
irrigated by the melted snow from that mountain. To prefer a rocky dry ground
for such a field, symbolized the conduct of the Jews, as well as to prefer
waters brought by pipes from a distance to refreshing streams. —
Ed.
ftD30
So the Septuagint, the Vulgate,
and the Targum, but the Syriac and Arabic are like our
version, "to vanity," the idol being often so called: and this is the most
suitable rendering here, as it shews the object of their worship when they
forsook Jehovah. The word may be rendered "to a lie," or, what is meant, "to a
false god." See
<450125>Romans
1:25. — Ed.
ftD31
I propose the following rendering of the
verse, —
For forsaken me have
my people; To vanity they burn incense, And make them stumble in their ways, The
paths of ages; So that they walk in the tracks Of a way not prepared;
literally, not cast up or raised.
That
"they" were the false priests is evident, because to burn incense was the office
of the priests. To stumble in God's ways is to transgress his law; and these
"ways" were "the paths of ages," or, of antiquity, or, "ancient paths," as they
had for ages been made known to the people.—
Ed.
ftD32
More literally, "And shall nod with his
head." —
Ed.
ftD33
Many copies read
b,
though all the versions retain the
k;
"As a burning wind will I scatter them," is the version of the Septuagint
and the Vulgate; "As a hot wind," etc, is the Syriac. —
Ed.
ftD34
It would be better to render this, "The law
cannot perish," etc.; for the future with a negative may often be thus rendered:
yk,
translated, "For," often means certainly, truly, surely, doubtless, and
might be so translated here,
—
Surely, not perish can the
law from the priests,
Or counsel
from the wise, Or the word from the
Prophet.
These things they thought were
impossibilities. How like are errors and the delusions of men in every age! "The
word" was what the prophets taught and preached: hence "the word" in the New
Testament often means the preaching of the gospel —
Ed.
ftD35
This phrase, "Let us smite him with the
tongue," is thus literally rendered by the Septuagint, the
Vulgate, and the Arabic; but by the Syriac, "Let us smite
his tongue," and paraphrased by the Targum, "Let us testify against him
false testimonies." "With our tongue," is Piscator's; that is, by
accusations to the king; "For his tongue," is Junius's; that is, for his
denunciations; "On the tongue," is Blaney's; that is, on the offending
part, an allusion to a mode of punishment that was practiced; or, as
Gataker suggests, in order to stop his
mouth.
The most probable meaning is, that they
meant to accuse him before the authorities; therefore "with the tongue," as
countenanced by the best versions, is the best
rendering.
"Let us accuse him, let us speak so
ill of him, that no man may attend to him, but that all may flee from him,"
Cocceius. —
Ed.
ftD36
The voice of my justification," is the
Septuagint, "the voice of my adversaries," the Vulgate; "the voice
of my oppression," "the Syriac : "the voice of my strife," the
Arabic. But the best is our version and that of Calvin. The
Septuagint, the Vulgate, and the Syriac are wholly wrong:
for the verb
byr
never means any one of the ideas which they convey. —
Ed.
ftD37
It is better to render these lines like the
Septuagint and Vulgate,
—
Is not evil rendered for
good?
For they have dug a pit for
my soul.
Or thus,
—
Should evil be rendered for
good? —
For they have dug a
pit for me.
So should "soul" be rendered here
and in many other places. There is here an allusion to the practice of digging
pits to take wild beasts. —
Ed.
ftD38
The rendering of this line is various: our
version, "pour out," etc., cannot be sustained; nor "drain them," etc., by
Blayney. The idea generally given by the versions and the Targum
to the verb, is that of giving up, delivering, committing. The Syriac
seems to give the original correctly, "deliver them into the hands of the
sword;" only the verb
hdg,
signifies to draw or drive rather than to deliver. Perhaps the literal rendering
would be, "drive them on the hands of the sword," as though the sword was a
person with hands stretched cut to receive what might come in its way: but
"hands" in this instance mean power; so that the best version would
be,
And deliver them into the power
of the
sword.
ftD39
Literally, "the slain of death," as in the next line, "the smitten of the
sword." The two lines are literally thus,
—
And let their men be the
slain of death;
Their youths the
smitten of the sword in battle.
"Death" here,
notwithstanding what Horsley has said, evidently means pestilence. See
<241502>Jeremiah
15:2. The "men" were those past the time of ervice, and "youths" or young men
were those fit for war. —
Ed.
ftD40
The last line in the Syriac is,
—
In the time of thine
indignation act against them.
"Take vengeance on
them," is the paraphrase of the Targum. Horsley would have it,"
deal with them," leaving out "thus" in our version. It is no doubt an expression
which includes more than what is stated. It may be rendered "do for them," that
is, wholly destroy them; —
Ed.
ftD41
The literal rendering of this verse I
conceive to be the following,
—
"Thus saith Jehovah, go and
get;. bottle from the maker of earthenware, and some of the elders of the
people and of the elders of the priests."
The
m,
of, or from, before elders, implies a part; and it is the idiom of
the language not to put in "some," — "get (or take) from the elders," etc.
He was first to get the bottle, and then some of the elders. The Vulgate
very strangely represents the Prophet as taking the bottle from the elders,
omitting the
w,
and as taking it from both elders! —
Ed.
ftD42
It appears that the valley of Hinnom was not to the east, but to the south of
Jerusalem. See
<061508>Joshua
15:8. The Keri and several copies read
tysrjh
and it is given untranslated by the Septuagint the Syriac, and the
Arabic. It is rendered "earthen" by the Vulgate, as though the
s,
as Calvin mentions, is substituted for
ç.
In this case it might be rendered "the potsherd" — "at the entrance of the
gate, The potsherd." It was the gate, before which did lie all the broken
vessels, and the dirt and filth from the Temple. For this reason it may be that
the Targum renders it here, "the gate of the
dunghill."
Parkhurst, however, takes the
word as it is in the text, and gives this version, "the gate of the burnings,"
so called because of the practice of burning children in the valley opposite the
gate. See
<240731>Jeremiah
7:31. All these names would properly designate the south gate. —
Ed.
ftD43
Perhaps the idea would be better expressed, if we were to say, "They had
alienized the place," or heathenized it, made it a heathen place. To alienate is
to transfer a right or property from one to another. This was indeed true, for
they separated as it were the place from God and transferred it to heathen
deities. But the idea here seems to be, that they made the place heathenish:
"and have heathenized this place." "Alienated" is the Septuagint; "made
it alien," the Vulgate; "polluted," the Syriac; and "defiled," the
Targum. —
Ed.
ftD44
The plain meaning is, I will frustrate all your plots and projects, whereby you
think to escape and to secure yourselves, and make them as vain and empty as
this earthen bottle is. —
Gataker.
ftD45
The words are in the singular number —
"The bird of heaven and the beast of the field." —
Ed.
ftD46Blayney
gives the same meaning,
—
"And I will make this city
an object of astonishment and of hissing."
The
Vulgate and the Syriac are the same; but the Septuagint and
the Targum have "desolation" instead of "astonishment." The word
hmç
signifies both, as in Hebrew the same word often expresses the cause and the
effect: desolation is the cause, astonishment is the effect. The primary meaning
is what is given mostly by the Septuagint and very seldom the secondary.
The literal rendering of the sentence is,
—
"And I will set this city
for an astonishment
and for a
hissing."
—
Ed.
ftD47
Plagam; the original word is considered to be in the plural number, and
means strokes, stripes, scourges, but not plagues in the usual sense of the word
— pestilences: it may be rendered smitings, or more properly, inflictions.
It occurs three times in
<052859>Deuteronomy
28:59, and is rendered plagues, but it ought to be smitings or inflictions; and
so here, "on account of all her infiictions." —
Ed.
ftD48
The expression, according to the Hebrew, is,
"I will cause them to eat." What a punishment! Those who sacrificed their
children to their idols were judicially brought to such straits as to be driven
to eat their own children! God often punishes men in a way that corresponds with
their sin. Through superstitious madness the Jews willingly offered their
children in sacrifice to demons; and through the extreme cravings of hunger they
were constrained to eat their own children! —
Ed.
ftD49
The word is
rwxm,
which means a siege, as well as tribulation or distress; and the former is the
most suitable word here; and so it is rendered by the Targum and the
early versions, except the Syriac. —
Ed.
ftD50
This is evidently the meaning, and not that
given in our version. See note in vol. 1. p. 415. —
Ed.
ftD51
The ellipsis in the last clause is what often occurs in Hebrew; it may be
supplied in our language by that,
—
"Thus will I do to this
place, saith Jehovah, and to its inhabitants, and that to make this city
like Tophet."
The full sentence is, "and thus
will I do to make," etc. —
Ed.
ftD52
On account of all the houses," is the Septuagint and the Targum;
"all the houses," is the Vulgate and the Syriac, being put in
apposition with "the houses of Jerusalem,"
etc.
The words which follow are literally,
— "which they have burned incense on their roofs," which we properly
render in our language, "on whose roofs they have burned incense;" but the Welsh
is literally the Hebrew, Y rhai yr arogldarthasant ar eu pennau, — "which
they incensed on their roofs;" but "incensed" in this sense is not used. —
Ed.
ftK1
The beginning of this chapter is evidently connected with the end of the last,
and ought not to have been separated. — Ed.