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BS  485  .C168  1847  v. 17 
Calvin,  Jean,  1509-1564 
Commentaries  .  .  . 


THE 


TENTH   ANNUAL   REPORT 


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tors I  most  frequently  consult."— Bishop  Hobslky. 

•■  Calvin's  Commentaries  remain,  after  three  centuries,  unparalleled  for  force  of  mind,  justness 
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"The  Genevese  Reformer  (Ca  ,.v,n)  surpassed  Knox  in  the  extent  of  his  theological  learning,  and 
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IN  THE  form  of  A  HaRMONY.       VoL.  I. 

With  Preface,  Annotations,  &c.,  by  the  Rev.  Charles  "William 
Bingham,  M.A.,  Rector  of  Melcombe-Horsey,  Dorset,  and  for- 
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III.  Commentary  on  the  Prophecies  of  Isaiah.     Vol.  III. 

With  Preface  by  the  Translator,  and  a  New  Translation  of  the  Text 
of  Isaiah,  contained  in  this  Volume,  from  the  original  Hebrew, 
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4  NEW  TRANSLATIONS  OF  CALVIN  S  WORKS 

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contained  in  this  Volume,  as  modified  by  Calvin's  Versions ; 
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2.  Commentary   on   the   Prophecies   of   Daniel.     A'ol.  II., 

[which  completes  that  Commentary.) 


FOR  THE  YEAR   1852.  '  5 

3.  Commentary  on  the  Prophecies  of  Isaiah.     Vol.  IV. 

4.  Commentary   on   St.  Paul's   Epistle   to   the   Hebrews, 

[completed.) 

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6      NEW  TRANSLATIONS  OF  CALVIN's  WORKS  FOR  THE  YEAR   1852. 

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"  Thb  Genevese  Reformer  (Calvin)  surpassed  Knox  in  the  extent  of  his  theological  learning,  and  in  the  unrivalled  solidity 
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WORKS  OF  THE  CALVIN  TRANSLATION  SOCIETY-RE-ISSUE. 

COMMENCING  ON  1st  NOVEMBEE  1850. 


riRST  VEAR,  (1843.) 

ROMANS,  (Old  Version.)  —  TRACTS,  Vol.  I.  (comphkd,)    First  Issue. 

ACTS  OF  THE  APOSTLES,  (Old  Version.)     Vols.  1.  .St  II.  (completed,)     Second  htue. 

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INSTITUTES,  Vol.  T.- HARMONY  OF  THE  EVANGELISTS,  Vol.  I., Third  Issm: 

INSTITUTES,  Vol.  II.  —  PSALMS,  Vol.  I., FuurJi  hsue. 

THIRD  ^EAR,  (1845.) 

HARMONY  OF  THE  EVANGELISTS,  Vols.  IT.  &  III., Fifth  Issue. 

INSTITUTES,  Vol.  III.  (completed.)  — VSALU^,  Vol.  II., Sixth  Hsue. 

FOURTH  VEAR,  (1346.) 

TWELVE  MINOR  PROPHETS,  Vols.  I.  &  II., Seventh  Issue. 

JOHN'S  GOSPEL,  Vol.  I.  — PSALMS,  Vol.  III., KUjIdh  Issue. 

FIFTH  VEAR,  (1847.) 

TWELVE  MINOR  PROPHETS,  Vol.  III.  —  GENESIS,  Vol.  I.,  Ninth  Issue. 

PSALMS,  Vol.  V.  —  JOHN'S  GOSPEL.  Vol.  II.  (co:npleted,)  Terdh  Issue. 

SIXTH  7EAR,   (1348.) 

TWELVE  MINOR  PROPHETS,  Vol.  IV. -CORINTHIANS,  Vol.  I.. Kleventh  Issue. 

PSALMS,  Vol.  v.,  (completed.)  —  EZEKIEL,  Vol.  I., Twelfth  hsue. 

SEVENTH  YEAR,  (1849.) 
TWELVE  MINOR  PROPHETS,  VoL  V.,  (co»?p.)  -  CORINTPIIANS,  Vol.  U,  (comp.)-   Thirteenth  Ltsue. 
ROMANS,  (NewTranslation—co?Hp?(?<erf.)  — TRACTS,  VoL  II., Fourteenth  Issue. 

EIGHTH  VEAR,  (1850.) 

ISAIAH,  Vol.  I.  — EZEKIEL.  Vol.  IT.,  (completed,), Fifteenth  Issue. 

J FREMI AH,  Vol.  I.  —  GENESIS,  Vol.  II.,  (complded,) Sixteenth  issue. 

STIM-TK  VEAR,  (1851.) 
TRACTS,  Vol.  III. —  PHILIPPIANS,  COLOSSIANS,  THESSALONIANS,  (completed,)  Seventeenth  Lfsifc. 
J EREMIAH,  Vol.  II.  —  ISAIAH,  Vol.  II.,  EighteaUh  Issue. 

TENTH  VEAR,  (1852.) 

HARMONY  OP  THE  PENTATEUCH,  Vol.  I.  — DANIEL,  Vol.1.,   NineUenth  Issue., 

L^AIAH,  Vol.  III.— JEREMIAH,  Vol.  III.,  Twentieth  Issue. 

PREPARING  FOR  THE  ELEVENTH  VEAR,  (1853.) 
DANIEL,  Vol.  II.,  (completed.)  -HARMONY  OF  THE  PENTATEUCH,  Vol.  II.,-   Tweutij- First  Is-iue. 
ISAIAH.  Vol.  IV.  —  HEBREWS,  (completed,) Tuunli/Second  Isnue. 

48r  The  "Works  for  the  years  1854,  1865,  and  1856,  (comprising  twelve  additional  volumes,* 
are  in  active  preparation  for  the  press,  and  close  the  present  Series. 


OFFICK  OF  THE  CALVIN  SOCIETY,  9,  NORTHUMBERLAND  ST.,  EDI\nUR(5] 

UdllKRT  PlTCAir.N.   K.S..A.  ISCOT.,  .'Vriv/tirry. 


COMMENTARIES 


THE  PROPHET  JEREMIAH 


THE  LAMENTATIONS. 


VOL.  III. 


THE  CALVIN  TRANSLATION  SOCIETY. 


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COMMENTARIES 


BOOK  OF  THE  PROPHET  JEREMIAH 


THE  LAMENTATIONS. 


BY  JOHN 'Calvin. 


TRANSLATED  FROM  THE  LATIN,  AND  EDITED 

BY  THE  REV.  JOHN  OWEN, 

VICAR    OF    THaUSf5IXGT0X,    LKICKSTF.RSHIRK. 


VOLUME  THIRD. 


EDINBURGH : 
PRINTED  FOR  THE  CALVIN  TRANSLATION  SOCIETY. 

M.DCCC.LII. 


"an  INTERPRKTER  (cALVIm)  OF  PRIME  NOTE." — GlltClher. 

"l   KNOW    KO    MAN,   SINCE    TIIE    APOSTLES'  DAYS,  WHOM  I  VALUE    AND   HONOUR 
MORE  THAN  CALVIN,  AND  WHOSE   JUDGMENT  IN  ALL  THINGS,  ONE  WITH  ANOTHER, 

1  MOKK  ESTEEM  AND  COME  NEARER  TO." — Bicliard  Baxter. 


[©utfveD  at  Statfon^ra'  l^all.] 


"  HOWEVER  MEN  MAY  DIFFER  WITH  REGARD  TO  THE  CORREeTKESS,  OR  OTHER- 
WISE, OP  CALVIN'S  OPINIONS  AS  TO  GOD'S  MIND  RESPECTING  US  HIS  CREATURES, 
THERE  IS  BUT  ONE  SENTIMENT  OF  HIS  VALUE  AS  A  CRITIC  AND  EXPOUNDER." — Dr. 

JjeweUin,  Principal  of  St.  David's  College,  Lampeter. 


iDi.N'Di'pr.n :  puinted  »y  t.  oonstajilk,  imu.mkr  to  her  ^!AJKS^Y. 


TRANSLATOR'S  PREFACE. 


The  derangement  as  to  the  ordeh  of  the  chapters 
first  occurs  in  this  Volume.  It  is  commonly  thought  that 
chapters  xxi.,  xxiv.,  and  xxvii.,  were  delivered  in  the  time 
of  Zedekiah  ;  while  chapters  xx.,  xxii.,  xxiii.,  xxv.,  and 
xxvi.,  contain  Prophecies  delivered  in  the  previous  reign  of 
Jehoiakim.  The  early  Versions  and  the  Targum  retain  the 
same  order  with  the  Hebreiu,  only  there  are  derangements 
of  another  kind  both  in  the  Septuagint  and  the  Arabic, 
which  commence  at  verse  14  of  chapter  xxv.,  and  continue 
to  the  end  of  chapter  li.  It  hence  appears  that  the  disorder 
had  taken  place  early,  before  the  Versions  were  made. 

There  are  a  few  particulars  to  which  the  Editor  wishes 
to  draw^  the  attention  of  Literary  Readers,  some  of  which 
have  been  already  noticed  in  the  Notes  appended  to  previous 
Volumes,  though  not  perhaps  so  fully  specified  as  to  attract 
attention  ;  and  there  is  one  subject  which  belongs  especially 
to  this  Volume. 

The  FIRST  thing  is  in  reference  to  a  Hebrew  idiom  ;  and 
that  with  regard  to  the  pronoun  relative  ^^K,  who,  w^hich, 
whom.  There  is  a  peculiarity  as  to  the  use  of  this  which 
has  been  overlooked,  as  far  as  the  writer  knows,  by  Gram- 
marians. It  precedes  in  Hebrew,  as  in  other  languages,  the 
verb  by  which  it  is  governed  ;  but  when  it  is  not  governed 
in  a  transitive  sense,  a  personal  pronoun  follows  the  verb 
with  a  preposition  prefixed  to  it,  as,  for  instance,  in  Jer.  i.  2, 
"  To  whom  the  word  of  the  Lord  came  ;''  which  is  literally, 
"  Whom  the  word  of  the  Lord  came  to  him."  "  To  him''  and 
"  whom"  are  the  same.  It  is  an  idiom,  and  the  same  exists 
in  Welsh,  which  in  many  of  its  peculiarities  corresponds  ex- 
actly with  the  Hebrew.  This  passage,  and  others  of  a 
similar  kind,  are  literally  the  same  in  that  language,  "  Yr 
hw^n  y  daeth  gair  yr  Arglwydd  atto  \"  and  the  last  word, 
"  atto,"  the  preposition  being  prefixed   to  the  pronoun,  and 


VI  TRANSLATOR  S  PREFACE. 

made,  as  it  were,  one  word,  corresponds  exactly  with  the 
Hebrew. 

We  have,  in  Jer.  vii.  10,  these  words — "Which  (God's 
house)  is  called  by  my  Name,"  literally,  "  which  my  Name 
is  called  on  it  \'  which  means,  "  on  which  my  Name  is  called.'' 
The  following  are  similar  examples : — "  Unto  whom  they 
offer  incense  ;"  literally,  "  whom  they  offer  incense  to  them," 
(Jer.  xi.  12  ;)  "  Against  whom  I  have  pronounced  ;"  literally, 
"  whom  I  have  pronounced  against  them,"  (Jer.  xviii.  8 ;) 
"  Upon  whose  roofs  they  have  burned  incense  ;"  literally, 
"  which  they  have  burned  incense  on  their  roofs,"  (Jer.  xix. 
13.)  In  all  these  instances  the  Welsh  is  literally  the  Hebrew. 
The  last  example  is  rather  remarkable,  but  the  Welsh  is 
exactly  the  same,  "  y  rhai  yr  arogldarthasant  ar  eu  pennau." 
The  verb,  also,  is  similar,  derived  from  the  noun  which 
means  incense,  "  they  have  incensed  ;"  but  the  verb  in 
English  is  not  so  used.  There  is  hardly  a  noun  or  a  verb  in 
Hebrew  which  the  Welsh  cannot  literally  express — a  pecu- 
liarity which  neither  Latin  nor  Greek  possesses,  and  per- 
haps no  modern  language.  See  also  Gen.  xliv.  5,  10,  16; 
xlviii.  15  ;  Deut.  xi.  24  ;  xii.  2  ;  Isaiah  xxxi.  4  ;  Jer.  xiv. 
15 ;  xvii.  19  ;  Amos  ix.  12  ;  Jonah  iv.  10,  11.^ 

But  it  must  be  especially  observed,  as  the  point  will  be 
hereafter  referred  to,  that  when  the   relative  pronoun  is 

1  There  is  another  peculiarity  as  to  "^tJ^i^,  which  may  be  mentioned,  that 
is,  when  connected  with  a  noun  and  rendered  '•  whose,"  in  the  genitive 
case  in  our  hmguage.  "  Whose  land  the  rivers  have  spoiled  ;"  literally, 
"  whom  the  rivers  have  spoiled  her  land."  (Isaiah  xviii.  2.)  "  Whose 
merchants  are  princes ;"  literally,  "  who — her  merchants  are  princes." 
(Isaiah  xxiii.  8.)  Here,  again,  the  Welsh  is  exactly  the  Hebrew,  and  in 
the  first  of  these  verses,  the  very  order  of  the  words  is  the  same, — "  Yr 
hon  yr  yspeiliodd  yr  avonydd  ei  thir."  "  Whose  mouth  speaketh  vanity ;" 
literally,  "  who— their  mouth  speaketh  vanity."  (Psalm  cxliv.8.)  The 
Welsh  is  literally  the  same, — "Y  rhai  y  llevara  en  genan  wagedd  ;"  the 
"  who"  is  in  apposition  with  "  their,"  both  being  in  Hebrew  the  same  in 
every  case.     See  also  Deut.  viii.  0  ;  l*salm  xcv.  4,  5  ;  cxliv.  15  ;  cxlvi.  5. 

The  following  are  similar  instances: — "Whose  seed  was  in  itself;" 
literally, 'Mvhich — its  seed  was  in  itself."  (Gen.  i.  12.)  "In  the  which 
is  the  fruit  of  a  tree  yielding  seed  ;"  literally,  "  which — in  it  is  the  fruit  of 
a  tree  yielding  seed."  (Gen.  i.  20.)  "Wherein  is  the  breath  of  life  ;" 
literally,  "  which— in  it  is  the  breath  of  life."  (Gen.  vi.  17. )  "  Of  beasts 
that  are  not  clean  ;"  literally,  "  of  the  beast  which—  not  it  ivas  clean." 
(Gen.  vii.  8.)  "•  That  hath  statutes  ;"  literally, ''  which  to  it  arc  statutes." 
(Deut.  iv.  8.)     See  Deut.  xix.  1  ;  Huth  iii.  2. 


TRANSLATOR  S  PREFACE.  VU 

governed  by  the  verb  in  a  transitive  sense,  witliout  a  pre- 
position, there  is  then  no  personal  pronoun  added  after  the 
verb,  either  affixed  to  it  or  separately.  This  seems  to  be  an 
invariable  rule, — "  The  land  that  I  have  given  for  an  in- 
heritance ;  "'nSn^n  n^X."  (Jer.  iii,  18.)  "  In  the  land  that 
I  gave  ;  ^HH^  "ll^i<." .  (Jer.  vii.  7.)  "  My  law  which  I  set 
before  them  ;  tDH-US)?  ^Hn^  "I^K."  (JeV.  ix.  13.)  See  also 
Psalms  Ixxviii.  69  ;  Ixxxvi.  9  ;  cv.  5  ;  Jer.  vii.  23  ;  ix.  16  ; 
xi.  10  ;  xiii.  4  ;  xv.  4  ;  xvi.  13  ;  Ezek.  xviii.  27  ;  Dan.  ix.  10. 

The  Second  point  is  connected  with  the  style  of  the 
Hebrew  Prophets. 

1.  The  order  in  which  they  arrange  their  ideas. — They 
frequently  mention,  first,  the  eifect,  then  the  cause — first, 
the  hist  act,  then  the  previous  act  or  acts — first,  the  deed  or 
action,  then  the  motive  or  what  led  to  the  deed — first,  the 
later  event,  then  the  former — first,  what  is  most  evident  and 
visible,  then  what  is  less  ostensible  and  hidden.  In  all  these 
instances,  the  order  is  the  reverse  of  what  is  commonly  found 
in  other  writers. 

"  My  people  is  foolish,''  the  effect ;  "  they  have  not  known 
me,''  the  cause.  (Jer.  iv.  22.)  "  Before  me  continually  is 
grief,"  the  eff'ect ;  "  and  wounds,"  the  cause.  (Jer.  vi.  7.) 
"  I  sent  them  not,"  the  last  act ;  "  neither  have  I  commanded 
them,"  the  preceding ;  "  neither  spake  to  them,"  the  first. 
(Jer.  xiv.  14.)  "  With  an  outstretched  hand  and  a  strong 
arm,"  the  deed  or  action  ;  "  even  in  anger  and  in  fury,  and 
in  great  wrath,"  what  led  to  the  deed.  (Jer.  xxi.  5.)  "  The 
truth  to  Jacob,"  the  later  event ;  "  and  the  mercy  to  Abra- 
ham," the  former  event.  (Mic.  vii.  20.)  "  Hast  thou  utterly 
rejected  Judah  ?"  the  visible  act;  "hath  thy  soul  loathed 
Zion  ?"  the  hidden  reason.     (Jer.  xiv.  19.) 

Similar'instances  are  found  in  the  New  Testament.  What 
is  palpable  and  evident  is  stated  first,  then  what  leads  to  it, 
or  the  source  from  which  it  comes ;  as  when  St.  Paul  men- 
tions "  rioting"  first,  and  then  "  drunkenness,"  which  leads 
to  it  ;  and  "  strife"  first,  and  then  "envying,"  from  which  it 
proceeds.  (Rom.  xiii.  13.)  In  a  like  manner  he  puts  "joy," 
the  higher  and  the  most  manifest  feeling,  before "  peace," 


Vlll  TRANSLATUR  S  PREFACE. 

which  is  the  source  of  it.  (Rom.  xv.  J  3.)  In  Eph.  vi.  2'S, 
the  Apostle  mentions  "  peace,  love,  and  faith ;"  the  right 
order  is  reversed — the  most  evident  thing  is  first  referred 
to.  There  are  many  passages  which  can  be  satisfactorily 
explained  on  no  other  principle. 

2.  The  order  in  which  subjects  are  often  treated. — 
When  two  things  are  referred  to,  the  last  mentioned  is  first 
spoken  of,  and  then  the  first.  This  is  what  is  very  com- 
monly done.  Pollution  and  going  after  Baalim  are  laid  to 
the  charge  of  Israel  in  Jer.  ii.  23.  To  prove  the  last  it  is 
added,  "  See  thy  way  in  the  valley  ;"  and  to  bring  connec- 
tion as  to  the  first,  God  says,  "  Know  what  thou  hast  done.'' 
In  Jer.  iv.  28,  we  have  these  words, — "  I  have  spoken  it,  I 
have  purposed  if  The  next  sentence  applies  to  the  last, 
"  and  I  will  not  repent,''  and  the  following  to  what  he  had 
spoken,  "  Neither  will  I  turn  back  from  it."  Neighbour 
and  brother  are  mentioned  in  Jer.  ix.  4 ;  the  order  is  re- 
versed in  the  latter  clause  of  the  verse.  Paslmr  and  the 
people  of  Judah  are  addressed  in  Jer.  xx.  4  ;  the  doom  of 
Judah  is  described  in  the  following  verse,  and  in  the  sixth 
the  doom  of  Pashur.  God  speaks  of  "  The  way  of  life  and 
of  the  way  of  death,"  in  Jer.  xxi.  8  ;  in  the  next  verse,  such 
as  would  meet  with  death  are  first  referred  to,  and  then 
those  to  whom  life  would  be  granted.  In  Deut.  xxvii.  11-26, 
and  xxviii.  1-6,  "  blessing"  and  "  curse"  are  mentioned,  and 
then  the  "  curse"  is  first  described,  and  afterwards  the 
"  blessing."  This  mode  of  treating  subjects  is  indeed  so 
common  that  it  would  be  useless  to  multiply  examples  ;  and 
there  are  not  a  few  instances  of  the  same  kind  in  the  New 
Testament.^ 

The  Third  subject  is  the  construction  of  a  passage  in 

'  A  few  passages  shall  be  referred  to,  and  they  shall  be  arranged  in  lines 
that  the  order  may  be  more  clearly  seen, — 

But  ye  are  washed,  but  ye  are  sanctified, 
But  ye  are  justified, 
In  the  name  of  the  Lord  Jesus, 
And  by  the  Spirit  of  our  God.     (I  Cor.  vi.  11.) 
He  mentions  sanctification  first,  and  then  justification  ;  the  next  line  refers 
to  justification,  and  the  last  to  sanctification. 

That  if  thou  wilt  confess  with  thy  mouth  the  Lord  Jesu.s, 
And  shalt  believe  in  thine  heart.  S^c,  &c. ; 


TRANSLATOR S  PREFACE.  IX 

THIS  Volume,  in  connection  with  another,  which  will  be 
INCLUDED  IN  THE  NEXT. — The  two  passages  are  Jer.  xxiii.  6, 
and  xxxiii.  1 6.  The  doctrine  involved  is  important  ;  but 
our  business  is  to  ascertain  the  real  meaning  according  to 
the  current  diction  of  the  language.  These  passages  are  not 
rendered  alike  in  our  Version,  nor  in  the  same  sense  ;  and 
yet  it  is  evident  from  the  context  that  the  meaning  of  both 
passages  must  be  the  same,  though  the  words  are  in  some 
measure  different.  However  we  may  differ  from  Blayney, 
he  yet  seems  to  have  been  at  least  so  far  right,  as  he 
renders  them  both  in  the  same  sense.  His  versions  are  the 
following : — 

"  And  this  is  the  Name  by  which  Jehovah  shall  call  him,  Our  Righteous- 
ness."    (Jer.  xxiii.  6.) 

"  And  this  is  he  whom  Jehovah  shall  call,  Our  Righteousness."  (Jer. 
xxxiii.  16.) 

In  a  Note  on  the  last  verse,  it  is  said,  "  Tliis  is  the  strict 

grammatical  translation  of  the  words  of  the  text."     There  is 

no  doubt  but  that  it  may  be  so  rendered  ;  and  here  is  an 

instance  of  what  has  been  already  observed  as  to  the  relative 

I^X.     It  has  often  after  the  verb  a  personal  pronoun  with 

a  preposition  prefixed;  and  as  the. verb  X^p,  whenever  it 

means  to  name,  has  the  preposition  /  after  it,  so  it  has  here. 

The  relative  and  the  pronoun  in  this  case  always  refer  to  the 

For  with  the  heart  man  believeth  unto  righteousness, 
And  with  the  mouth  confession  is  made,  &c.  (Rom.  x.  9, 10.) 
Confession  and  faith,  and  then  faith  and  confession.  This  inversion 
seems  to  shew  their  inseparable  connection,  as  in  the  former  case  as  to 
sanctification  and  justification ;  and  it  is  to  be  observed  that  in  both  in- 
stances the  right  order  is  given  last ;  but  the  case  is  different  in  the 
following  example  : — 

And  he  gave  some  apostles, 

And  some  prophets,  and  some  evangelists. 

And  some  pastors  and  teachers ; 

For  the  perfecting  of  the  saints. 

For  the  work  of  the  ministry. 

For  the  edifying  (or  building)  of  the  body  of  Christ. 
(Eph.  iv.  11,  12.) 
The  work  of  building  the  Church,  which  included  especially  the  laying 
of  the  foundation,  belonged  to  the  Apostles  ;  the  ministerial  work  generally 
was  performed  by  those  called  prophets  and  evangelists,  who  were  the 
assistants  of  the  Apostles  ;  but  the  perfecting  work,  that  of  furthering  the 
continual  progress  of  the  saints  in  a  religious  life,  was  carried  on  by 
stationary  pastors  and  teachers.  See  similar  instances  in  Matt.  vii.  6,  and 
1  Cor.  i.  24,  25. 


TKANSLATOK  S  PREFACE. 


same  tiling  or  person.  Since  this  is  the  idiom  of  the  language, 
it  becomes  evident  that  T\7  in  this  verse,  is  a  mascuh'ne  ac- 
cording to  Chaldee  dialect,  as  Blayney  regards  it,  or  a  mis- 
print for  w,  according  to  three  MSS.  ;  for  1^^5,  with  which 
it  is  connected,  has  HT,  "this,'' for  its  antecedent ;  and  "  this" 
is  clearly  the  "king"  mentioned  in  the  previous  verse. 

The  matter  then  is  so  far  clear  as  to  construction  of  this 
part  of  the  verse;  but  whether  "Jehovah''  is  the  nomina- 
tive to  the  verb  is  another  question ;  and  this  we  shall  pre- 
sently consider. 

The  words  in  the  otlier  passage,  chap,  xxiii.  6,  are  some- 
what different.  The  word  "Name"  is  in  it;  but  it  has  no 
personal  pronoun  with  a  7  prefixed,  which  is  ever  the  case 
when  K^p,  means  to  name,  and  when  the  word  "  name"  is 
omitted.  See  Gen.  xxi.  31  ;  xxxv.  18;  1  Sam.  xxiii.  28; 
1  Chron.  xi.  7;  Jer.  xxx.  17.  But  when  "name". is  con- 
nected with  the  verb  in  this  sense,  the  preposition  /  is  not 
found.  See  Gen.  xi.  9  ;  xxix.  35  ;  1  Chron.  iv.  9.  This  ac- 
counts for  the  absence  of  the  pronoun  with  a  7  prefixed 
coming  after  the  verb  in  this  passage,  which  is  found  in  the 
other  in  which  the  word  "name"  is  omitted.  The  ^^^  then 
here  refers  to  the  "name,"  and  stands  as  it  were  in  its 
place ;  and  the  literal  rendering,  if  w^e  adopt  Blayney  s 
arrangement  of  the  words,  would  be  as  follows, — 
And  this  is  His  Name,  which  Jehovah  shall  call  it,  Our  Righteousness. 

Now  there  is  a  grammatical  objection  to  this  rendering; 
for  I^X,  as  before  mentioned,  when  governed  by  a  verb  in 
the  objective  case,  is  never  followed  by  a  personal  pronoun 
after  the  verb,  either  postfixed  or  separately.  But  here  the  1 
in  *l^^'^lT  is  made  a  pronoun,  wholly  contrary  to  the  usage  of 
the  language  in  such  a  case  as  the  present.  The  other  pas- 
sage may  admit  of  Blayney  s  construction  ;  but  his  version 
here  is,  as  I  conceive,  inadmissible,  being  ungrammatical ;  the 
verb  is  in  the  plural  number,  and  not  in  the  singular,  with 
an  aflfixed  pronoun,  therefore  Jehovah  cannot  be  its  nomina- 
tive case. 

It  may  then  be  asked,  how  is  the  passage  to  be  translated  ? 
Let  the  reader  bear  in  mind,  that  when  the  word  "Name — D^," 
is  connected  with  ^5^p,  there  is  no  preposition  used  ;  and  as 


TRANSLATOR  S  PREFACE.  XI 

I^K  here  has  "  Name''  as  its  antecedent,  it  is  not  necessary 

to  have  a  pronoun  with  a  prefixed  ^  after  the  verb  ;  but  this 

is  necessary  in  the  other  passage,  for  the  word  "  name"  is 

not  given.     Here  we  see  a  perfect  consistency  in  the  two 

passages,  though  differently  worded.     Then  the  true  version 

of  this  passage  I  conceive  to  be  the  following, — 

"And  this  is  His  Name,  which  they  shall  call,  Jehovah  our  Right- 
eousness." 

But  in  our  language  it  might  be  rendered,  "  by  which  they 
shall  call  him."  The  pronoun  "they''  refers  to  Judah  and 
Israel,  at  the  beginning  of  the  verse.  As  then  "  Jehovah  " 
cannot  be  here  the  nominative  case  to  "  call,"  there  is  no 
grammatical  necessity  to  make  it  so  in  the  other  passage, 
though  there  is  nothing  contrary  to  the  usage  of  the  lan- 
guage in  such  a  construction.  The  other  passage  may  be 
rendered  literally  thus, — 

"  And  this  is  He,  whom  it  shall  be  called  on  Him,  Jehovah  our  Right- 
eousness/' 

The  words  in  the  idiom  of  our  language  may  be  thus  correctly 
expressed,  "  who  shall  be  called."  But  however  awkward 
and  even  unintelligible  the  literal  rendering  may  be  in  Eng- 
lish, yet  it  is  in  Welsh  both  expressive  and  elegant.  The  phrase 
is  word  for  word  the  same,  and  thoroughly  idiomatic, — 
"  Ac  eve  yw'r  hwn  y  gelwir  arno,  Jehova  ein  cyviawnder."^ 

1  As  to  1£^'5^,  I  may  here  state  the  result  of  a  minute  examination  as  to 
the  Book  of  Psalms.  It  is  found  there  as  a  relative,  and  as  an  adverb, 
about  a  hundred  and  seven  times ;  about  forty  times  as  a  nominative  to 
verbs  ;  nearly  thirty  times  as  an  adverb  or  conjunction,yb?',  because,  that, 
whom,  how,  whose,  &c.:  in  a  few  instances,  in  construction  with  nouns  to 
which  are  affixed  pronouns  in  the  same  case,  as  exemplified  in  a  previous 
note  ;  in  twenty-six  instances  governed  by  verbs  in  the  objective  case, 
without  any  pronouns  affixed  to  the  verbs  ;  and  five  times,  according  to  our 
version,  accompanied  by  pronouns  when  thus  circumstanced.  But  in  these 
five  instances  our  version  seems  to  me  to  be  incorrect,  the  construction 
being  inconsistent  with  what  appears  to  be  the  common  usage  of  the  lan- 
guage. The  passages  are  the  following,  Ps.  i.  5  ;  viii.  3  ;  Ixxxviii.  5  :  xciv. 
12 ;  and  cvii.  2  ;  "IJi'N  shoidd  be  when  in  the  first,  how  in  the  second,  where 
in  the  third,  when  in  the  fourth,  and  that  in  the  fifth,  or  hou\  as  it  is  some- 
times rendered  in  our  version.  In  the  first  twelve  chapters  of  Deuteronomy, 
there  are  at  least  a  hundred  instances  of  "It^'X  being  governed  in  a  transi- 
tive sense;  and  in  no  case  it  has  a  corresponding  pronoun  after  the  verb, 
but  there  are  several  instances  of  this,  when  governed  by  an  intransitive 
verb — such  as  the  following,  "  A  land  wherein  thou  shalt  eat  bread  without 
scarceness,"  literally,  "  A  land  which  without  scarceness  thou  shalt  in  it 
eat  bread," 


Xll  TRANSLATOR  1^  PREFACE. 

We  shall  now  refer  to  the  early  versions  ani>  the 
Targum. 

In  the  Septuagini,  the  passage  in  chapter  xxiii.  6,  is  ren- 
dered substantially  according  to  what  is  done  by  Blayney ; 
he  indeed  defends  himself  by  appealing  to  that  version.  As 
to  the  passage  in  chapter  xxxiii.  16,  it  is  wanting  in  the 
Septuagint ;  as  supplied  in  the  Complutensian  Edition,  it  is 
evidently  a  version  of  the  Vulgate,  as  is  the  case  in  other 
instances ;  and  as  given  by  Theodoret,  it  is  as  follows, — 

«  Tills  is  He  who  shall  be  called  (o  xkti^r.inra,)  The  Lord  our  Right- 
eousness." 

The  Vulgate  version  is  the  same  in  both  places, — 

"And   this  is  the  Name  which  they  shall  call  him,   Our  righteous 
Lord." 

The  Syriac  version  is  the  same  in  both  places, — 

«•  And  this  is  the  Name  by  which  they  shall  call  Him,  The  Lord  our 
Righteousness." 

The  Arabic  version  is  the  same  with  the  preceding,  only 
"  righteousness''  is  not  translated  ;  it  is  "  The  Lord  Jose- 
dek/'  It  is  wanting  like  the  Septuagint  as  to  the  second 
passage. 

The  paraphrase  of  the  Tar^gum  is  substantially  the  same 

as  to  both  places, — 

"  And  this  is  the  Name  by  which  they  shall  call  Him,  Done  shall  be 
righteousness  for  us  from  the  presence  of  the  Lord  in  His  days." 

It  appears  then  from  all  the  Early  Versions,  except  the 
Septuagint  as  to  the  first  passage,  and  from  the  Targum,  that 
"  Jehovah''  is  not  connected  with  the  verb  to  call,  but  with 
"  righteousness  ;"  and  this,  as  we  have  seen,  comports  with 
what  the  usage  of  the  language  requires.  There  can  there- 
fore be  no  reasonable  doubt  as  to  the  real  meaning  of  these 
two  passages. 

As  to  the  peculiar  idioms  of  the  Hebrew  language,  the 
Septuagint  version  of  Jeremiah  and  of  the  minor  prophets, 
is  by  no  means  so  satisfactory  as  the  Vulgate  and  the  Syriac 
versions.  This  is  what  the  Editor  can  testify  after  a  minute 
examination. 

J.  O. 

THUUsyiN(iTON,  Seplnnln\  1 852. 


*«*<■•" 


COMMENTARIES 

ON 

THE  PROPHET  JEREMIAH. 

CHAPTER  XX. 


1.  NowPashur  the  son  of  Immer 
the  priest,  who  was  also  chief  go- 
vernor in  the  house  of  the  Lord, 
heard  tliat  Jeremiah  prophesied  these 
tilings. 

2.  Then  Pashur  smote  Jeremiah 
the  prophet,  and  put  him  in  the 
stocks  that  were  in  the  high  gate  of 
Benjamin,  which  was  by  the  house 
of  the  Lord. 


1.  Et  audivit  Phassur  filius  Ini- 
raer  sacerdos  et  ipse  praefectus  erat 
(dux)  in  Templo  (in  sede)  Jehov?e. 
Jeremiam  vaticinantera  (prophetan- 
tem)  hos  sermones : 

2.  Et  percussit  Phassur  Jere- 
miam Prophetani,  et  posuit  eum  in 
cippum  (vel,  in  carcerem  ;  sed  mihi 
rnagis  placet  nomen  carceris)  qui 
erat  in  porta  Benjamin  superiore, 
quae  spectabat  ad  sedem  Jehovae. 

Jeremiah  relates  here  what  sort  of  reward  he  had  received 
for  his  prophecy, — that  he  had  been  smitten  and  cast  into 
prison,  not  by  tlie  king  or  by  his  courtiers,  but  by  a  priest 
who  had  the  care  of  the  Temple.  It  was  a  grievous  and 
bitter  trial  when  God's  servant  found  that  he  was  thus 
cruelly  treated  by  one  of  the  sacred  order,  who  was  of  the 
same  tribe,  and  his  colleague  ;  for  the  priests  who  were  then 
in  office  had  not  been  without  right  appointed,  for  God  had 
chosen  them.  As,  then,  their  authority  was  founded  on  the 
Law  and  on  God's  inviolable  decree,  Jeremiah  might  well 
have  been  much  terrified  ;  for  this  thought  might  have 
occurred  to  him, — "  What  can  be  the  purpose  of  God  ?  for 
he  has  set  priests  of  the  tribe  of  Levi  over  his  Temple  and 
over  his  whole  people.  Why,  then,  does  he  not  rule  them  b}' 
his  Spirit  ?   Wliy  does  he  not  render  them  fit  for  their  office  ? 


14  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXV. 

Why  does  he  suifer  liis  Temple,  and  the  sacred  office  wliich 
he  so  highly  commends  to  us  in  his  Law,  to  be  tlms  pro- 
faned ?  or  why,  at  least,  does  he  not  stretch  forth  his  hand 
to  defend  me,  who  am  also  a  priest,  and  sincerely  engaged 
in  my  calling  V  For  we  know  that  God  commands  in  his 
Law,  as  a  proof  that  the  priests  had  supreme  power,  that 
whosoever  disobeyed  them  should  be  put  to  death.  (Deut. 
xvii.  12.)  "Since,  then,  it  was  God's  will  to  endue  the 
priests  with  so  much  authority  and  power,  why  therefore 
did  he  not  guide  them  by  his  grace,  that  they  might  faith- 
fully execute  the  office  committed  to  them  V  Nor  was 
Jeremiah  alone  moved  and  shaken  by  this  trial,  but  all  who 
then  truly  worshipped  God.  Small,  indeed,  was  the  number 
of  the  godly  ;  but  there  was  surely  no  one  who  was  not 
astonished  at  such  a  spectacle  as  this. 

Pashur  was  not  the  chief  priest,  though  he  was  of  the  first 
order  of  priests  ;  and  it  is  probable  that  Immer,  his  father, 
was  the  high  priest,  and  that  he  was  his  vicar,  acting  in  his 
stead  as  the  ruler  of  the  Temple.^  However  this  may  have 
been,  he  was  no  doubt  superior,  not  only  to  the  Levites,  but 
also  to  the  other  priests  of  his  order.  Now  this  person,  being 
of  the  same  order  and  family,  rose  up  against  Jeremiah,  and 
not  only  condemned  in  words  a  fellow-priest,  but  treated 
him  outrageously^,  for  he  smote  the  Prophet.  This  was  un- 
worthy of  his  station,  and  contrary  to  the  rights  of  sacred 
fellowship  ;  for  if  the  cause  of  Jeremiah  was  bad,  yet  a  priest 
ought  to  have  pursued  a  milder  course ;  he  might  have  cast 

»  The  account  Avliich  Blayney  gives  is  the  most  probable  :  that  he  was 
the  first  of  his  order.  There  were  twenty-four  courses  of  priests,  as  ap- 
pointed by  David,  1  Chron.  xxiv. ;  and  the  head  of  each  course  was  for 
the  time  the  ruler  or  governor  of  the  Temple.  These  heads  of  the  courses 
were  no  doubt  the  ''chief  priests"  mentioned  in  the  New  Testament,  for 
in  fact  there  was  only  one  chief  priest.  They  were  also  called  the  "cap- 
tains" of  the  Temple.  "The  chief  overseer  in  the  house  of  Jehovah"  is 
the  most  suitable  rendering.  The  whole  verse  might  be  rendered  as  fol- 
lows,— "When  I*ashur,  the  son  of  Inuner,  the  priest,  while  he  was  the 
chief  overseer  in  the  house  of  Jehovah,  heard  Jeremiah  prophesying  these 
words,  then  Pashur  smote  Jeremiah,"  &c.  So  the  Syrian,  and  so  does 
Jilay)iey  connect  the  first  with  the  second  verse.  The  family  of  *•  Immer" 
formed  the  sixteenth  course.  See  1  Chron.  xxiv.  14.  "The  priest"  re- 
fers to  Pashur,  and  not  to  "Immer;"  and  it  is  so  rendered  by  the  Sept., 
Vul</.,  and  the  Arab.,  though  not  by  the  Syr.  Immer  was  the  name  of 
tiic  family. —  ErJ. 


CHAP.  XX.  1, '2.  COMMENTARIES  O:^  JEREMIAH.  lo 

him  into  prison,  that  if  found  guilty,  lie  might  afterwards 
be  condemned.  But  to  smite  him  was  not  the  act  of  a 
priest,  but  of  a  tyrant,  of  a  ruffian,  or  of  a  furious  man. 

We  may  hence  learn  in  what  a  disorder  things  were  at  that 
time ;  for  in  a  well-ordered  community  the  judge  does  not 
leap  from  his  tribunal  in  order  to  strike  a  man,  though  he 
might  deserve  a  hundred  deaths,  as  regard  ought  to  be  had 
to  what  is  lawful.  Now,  if  a  judge,  whom  God  has  armed 
with  the  sword,  ought  not  thus  to  give  vent  to  his  wrath  and 
without  discretion  use  the  sw^ord,  it  is  surely  a  thing  wholly 
inconsistent  with  tl\e  office  of  a  priest.  Then  the  state  of 
things  must  have  been  then  in  very  great  disorder,  when  a 
priest  thus  disgraced  himself.  And  from  his  precipitant  rage 
we  may  also  gather  that  good  men  were  then  very  few.  He 
had  been  chosen  to  preside  over  the  Temple ;  he  must  then 
have  excelled  others  not  only  as  to  his  station,  but  also  in 
public  esteem  and  in  the  possession  of  some  kind  of  virtues. 
But  we  see  how  he  was  led  away  by  the  evil  spirit. 

These  things  we  ought  carefully  to  consider,  for  it  happens 
sometimes  that  great  commotions  arise  in  the  Church  of 
God,  and  those  who  ought  to  be  moderators  are  often  carried 
away  by  a  blind  and,  as  it  were,  a  furious  zeal.  We  may 
then  stumble,  and  our  faith  may  wholly  fail  us,  except  such 
an  example  as  this  affords  us  aid,  which  shews  clearly  that 
the  faithful  were  formerly  tried  and  had  their  faith  exercised 
by  similar  contests.  It  is  not  then  uselessly  said  that 
Fashur  smote  Jeremiah.  Had  he  struck  one  of  the  common 
people,  it  would  have  been  more  endurable,  though  in  that 
case  it  would  have  been  an  act  w^holly  unworthy  of  his  office  ; 
but  when  he  treated  insolently  the  servant  of  God,  and  one 
who  had  for  a  long  time  discharged  the  prophetic  office,  it 
was  far  less  excusable.  This  circumstance,  then,  ought  to 
be  noticed  by  us,  that  the  priest  dared  to  strike  the  Pro- 
phet of  God. 

It  then  follows  that  Jeremiah  was  cast  by  him  into  prison. 
But  we  must  notice  this,  that  he  had  heard  the  words  of  Jere- 
miah before  he  became  infuriated  against  him.  He  ought, 
doubtless,  to  have  been  moved  by  such  a  prophecy ;  but  he 
became  mad  and  so  audacious  as  to  smite  God's  Prophet. 


16  COMMENTAHIKS  UN  JEREMIAH.  LKCT.  LXXV. 

It  hence  appears  Low  great  is  the  stupidity  of  those  who 
have  once  become  so  hardened  as  to  despise  God  ;  for  even 
tlie  worst  of  men  are  terrified  when  God's  judgment  is  an- 
nounced. But  Pashur  heard  Jeremiah  proclaiming  the  evil 
that  was  near  at  hand ;  and  yet  the  denunciation  had  no 
other  effect  on  him  but  to  render  him  worse.  As,  then,  he 
thus  violently  assailed  God's  Prophet,  after  having  heard  his 
words,  it  is  evident  that  he  was  blinded  by  a  rage  wholly 
diabolical.  We  also  see  that  the  despisers  of  God  blend  light 
with  darkness,  for  Pashur  covered  his  impiety  with  a  cloak, 
and  hence  cast  Jeremiah  into  prison  ;  for  in  this  way  he 
shewed  that  he  wished  to  know  the  state  of  the  case,  as  he 
brought  liim  out  of  prison  the  following  day.  Thus  the 
ungodly  ever  try  to  make  coverings  for  their  impiety ;  but 
they  never  succeed.  The  hypocrisy  of  Pashur  was  veiy  gross 
when  he  cast  Jeremiah  into  prison,  in  order  that  he  might 
afterwards  call  him  to  defend  his  cause,  for  he  had  already 
smitten  him.  This  great  insolence,  then,  took  away  every 
pretence  for  justice.  It  was  therefore  extremely  frivolous 
for  Pashur  to  have  recourse  afterwards  to  some  form  of  trial 
for  deciding  the  case. 

The  word  flDSn^,  mephicat,  is  rendered  by  some,  fetter ; 
and  by  others,  stocks ;  and  they  think  it  to  be  a  piece  of 
wood,  with  one  hole  to  confine  the  neck,  and  another  the 
feet.  But  I  know  not  whether  this  is  suitable  here,  for  Jere- 
miah says  that  it  was  in  the  higher  gate  of  Benjamin.  This 
certainly  could  not  be  properly  said  of  fetters,  or  of  chains, 
or  of  stocks.     It  then  follows  that  it  was  a  prison.^    He  men- 

'  The  versions  differ — "dungeon"  is  the  Sept. ;  " stocks- nervum "  is  the 
Vulg. ;  and  "  circle,"  or  "  circuit,"  is  the  Syr.;  but  the  Targ.  has  "  prison." 
The  word  occurs  in  two  other  places,  in  1  Chron.  xxix.  2G,  and  in  2  Chron. 
xvi.  10,  and  is  rendered  "prison."  Venema  renders  it  "the  torturing 
prison,"  taking  the  verb  from  which  the  word  comes  in  a  bad  sense,  as 
signifying  to  distort,  and  hence  to  torture.  Symmachns  favours  this  views 
for  he  renders  it  "  a  place  of  torment — ^u-ffa-'narr^oioM"  and  "  a  rack — cr^iixu- 
rr.oiov."  The  form  of  the  expression  is  in  favour  of  this  idea,  "  and  set  him 
in  the  stocks,"  or  on  the  rack.  And  so  in  chap.  xxix.  20,  the  rendering 
ought  to  be — "  that  thou  shouldest  set  him  on  the  stocks  (or  rack)  and  in 
prison."  Of  what  kind  was  this  instrument  of  torture  it  is  not  known 
Prisons  had  especially  three  names— "the  house  of  roundness  ("inDH) ;" 
"the  house  of  confinement  (N73n);"  and  "the  house  of  the  rack,  or 
stocks,  (nDSnon)."  See  Gen.  xxxix.  20 ;  1  Kings  xxii.  27 ;  and  2 
Chron.  xvi    ]0.     But  "the  house"  is  not  here  connected  with  the  word; 


CHAP.  XX.  3.  COMMENTARIES  ON  JEREMIAH.  1 7 

tions  the  gate  of  Benjamin,  as  it  belonged  to  that  tribe  ;  for 

we  know  that  a  part  of  Jerusalem  was  inhabited  by  the  Ben- 

jamites.     They  had  two  gates,  and  this  was  the  higher  gate 

towards  the  east.     He  says  that  it  was  opposite  the  house  of 

Jehovah  ;  for  besides  the  court  there  were  many  small  courts, 

as  it  is  well  known,  around  the  Temple.     It  follows : — 

3.  And  it  came  to  pass  on  the  3.  Et  accidit  postridie  (die  eras- 
morrow,  that  Pashur  brought  forth  tino)  ut  educeret  Phassur  Jeremiam 
Jeremiah  out  of  the  stocks.  Then  e  carcere;  et  dixit  ei  Jereraias,  Xon 
said  Jeremiah  unto  him,  The  Lord  Phassur  vocavit  Jehova  nomen  tuum, 
hath  not  called  thy  name  Pashur,  sed  potius  terrorem  undique. 
but  Magor-missabib. 

No  doubt  Pashur  called  other  priests  to  examine  the  case. 
It  was,  indeed,  a  specious  pretence,  for  he  seemed  as  though 
he  did  not  wish  to  condemn  the  holy  Prophet  hastily,  or 
without  hearing  his  defence.  But  Jeremiah  only  says  briefly 
that  he  was  brought  out  of  prison :  we  at  the  same  time 
gather  that  he  was  not  dismissed,  for  he  was  summoned 
before  Pashur  to  give  a  reason  for  his  prophecy. 

But  here  the  Prophet  shews  that  he  was  not  cast  down  or 
disheartened,  though  he  had  been  most  contemptuously 
treated ;  he  bore  patiently  the  buiFetings  and  stripes  he  had 
received,  and  also  his  incarceration.  We  know  that  such 
outrages  are  so  bitter  to  ingenuous  minds,  that  they  can 
liardly  sustain  them.  But  Jeremiah  teaches  us,  by  his  own 
example,  that  our  constancy  and  firmness  ought  not  to  be 
weakened  though  the  whole  world  loaded  or  almost  over- 
whelmed us  with  reproaches.  We  ought,  then,  to  understand 
that  courage  of  mind  ought  not  to  fail  or  be  weakened  in 
God's  servants,  however  wickedly  and  contumeliously  they 
may  be  treated  by  the  world.  For  Jeremiah,  when  he  came 
out  of  prison,  spoke  more  boldly  than  before ;  nor  was  he 
beyond  the  reach  of  danger.  Courage  increases  when  one 
obtains  the  victory,  and  he  can  then  safely  and  securely  in- 
sult his  enemies ;  but  Jeremiah  was  yet  a  captive,  though 
he  had  been  brought  out  of  prison,  and  he  might  have  been 
afterwards  cast  there  again  and  treated  more  cruelly  than 

and  therefore  it  must  mean  the  instrument  of  torture  itself.     Had  the 
prison  been  intended,  the  word  "house,"  as  in  2  Chron.  xvi,  10,  would 
have  been  placed  beifore  it.     It  is  at  the  same  time  probable  that  the 
prison  was  the  place  where  the  rack  or  the  stocks  were. — Ed. 
VOL.  III.  B 


18  COMMENTARIES  ON  JEREMIAH.  LECT.LXXV. 

before.  But  neither  the  wroi^g  lie  had  received,  nor  tlie  fear 
of  new  contumely,  deterred  him  from  denouncing  God's 
judgment  on  the  ungodly  priest.  Such  magnanimity  becomes 
all  God's  servants,  so  that  they  ought  not  to  feel  shame,  nor 
grow  soft,  nor  be  disheartened,  when  the  world  treats  them 
with  indignity  and  reproach  ;  nor  ought  they  to  fear  any 
dangers,  but  advance  courageously  in  the  discharge  of  their 
office. 

It  must  in  the  second  place  be  noticed, — that  God's  Pro- 
phet here  closes  his  eyes  to  the  splendour  of  the  priestly 
office,  which  otherwise  might  have  hindered  him  to  denounce 
God's  judgment.  And  this  ought  to  be  carefully  observed  ; 
for  we  know  the  ungodly  lie  hid  under  masks,  as  the  case  is 
in  the  present  day  with  the  Pope  and  all  his  filthy  clergy : 
for  what  do  they  allege  but  the  name  of  Catholic  Church 
and  perpetual  priesthood  and  apostolical  dignity  ?  Doubt- 
less, Pashur  was  of  the  priestly  order ;  bat  what  the  Papacy 
is,  the  Scripture  neither  mentions  nor  teaches,  except  that 
it  condemns  it  as  altogether  filthy  and  abominable.  And 
the  Levitical  priesthood,  as  I  have  said,  was  founded  on  God's 
Law  ;  and  yet  Jeremiah,  guided  by  the  command  of  God, 
hesitated  not  severely  to  reprove  the  priest  and  to  treat  him 
as  he  deserved.  It  is,  therefore,  then  only  that  we  rightly 
and  faithfully  discharge  the  prophetic  office,  when  we  shew 
no  respect  of  persons,  and  disregard  those  external  masks  by 
which  the  ungodly  deceive  the  simple,  and  are  haughty  to- 
wards God  while  they  falsely  pretend  his  name.^ 

Now  he  says,  Jehovah  has  called  thy  name  not  Pashur,  hut 
terror  on  every  side.  Some  render  the  words,  "  Because 
there  will  be  terror  to  thee  on  every  side  ;"  but  incorrectly, 
for  in  the  next  verse  a  reason  is  given  which  explains  what 
the  Prophet  means.  Jeremiah  no  doubt  had  a  regard  to  the 
meaning  of  the  word  Pashur,  otherwise  it  would  have  been 
unmeaning  and  even  foolish  to  say,  "  Thy  name  shall  be 

*  I  would  render  the  verse  thus: — 

3.  And  it  happened  on  the  morrow  that  Pashur  brought  out  Jere- 
miah from  the  stocks ;  and  Jeremiah  said  to  him, — 
Not  Pashur  does  Jehovah  call  thy  name, 
But,  Terror  on  every  side. 
I  take  K"1p  to  be  a  participle,  and  not  a  verb  in  the  past  tense. — Ed. 


CHAP.  XX.  3.  COMMENTARIES  ON  JEREMIAH.  19 

called  not  Pasliur,  but  terror  on  every  side.''  Interpreters 
have  exjDOunded  tlie  word  Pashur  as  meaning  an  increasing 
prince,  or  one  who  extends  power,  deriving  it  from  Hti^^, 
peshe,  to  increase,  and  transitively,  to  extend  ;  and  they  add 
to  it  tlie  word  1^,  sher,  which  means  a  prince  ;  and  so  they 
render  it,  a  prince  extending  j^ower,  or  a  prince  who  in- 
creases. But  as  there  is  some  doubt  as  to  the  points,  I  know 
not  whether  this  etymology  can  be  maintained.  I  am  more 
inclined  to  derive  the  word  from  H^^,  peshech,  to  cut  or 
break.  It  is  indeed  but  once  found  in  this  sense  in  Scrip- 
ture, but  often  in  the  Chaldee  language.  However  this  may 
be,  it  is  taken  in  this  sense  once  by  Jeremiah  in  the  third 
chaj^ter  of  Lamentations.^  And  hence  by  a  metaphor  it 
means  to  open  ;  and  X,  aleph,  may  be  deemed  quiescent  in 
the  second  word,  so  that  it  means  one  who  breaks  or  opens 
the  light.  The  words  which  follow — "  terror  on  every  side" 
— induce  and  compel  me  to  give  this  interpretation.  He 
does  not  say  that  he  would  be  a  terror  on  every  side  ;  but 
that  terrors  surrounded  him,  ^*'IlD^,  messibib,  so  that  there 
was  no  escape.  As  then  the  name  of  Pashur  was  honour- 
able, signifying  to  open  light,  he  mentions  this,  (it  is  indeed 
a  metaphor,  by  which  breaking  means  opening :)  as  then  he 
had  this  name,  which  means  to  bring  forth  light,  Jeremiah 
says,  "  Thou  shalt  be  called  a  terror  on  every  side  -,"  that  is, 
a  terror  that  so  surrounds  all  that  no  escape  is  possible.^ 
We  see  that  the  contrast  is  most  suitable  between  the  open- 

i  The  word  is  not  spelt  with  H,  but  with  H  ;  it  is  "Pashchur."  There- 
fore, the  former  derivation  cannot  be  admitted.  Venema  derives  it  from 
t^lS,  to  be  proud,  or  ferocious,  and  11  PI,  which  means  "  white,"  or  splen- 
did ;  then  the  meaning  is,  '•'  splendid  prince."  Gataker  seems  to  prefer 
the  opinion  of  those  who  derive  the  word  from  C'D,  diffusion,  and  1111, 
paleness,  because  he  diffused,  or  spread  fear,  which  produces  paleness  to 
all  around.  Instead  of  this,  a  terror,  the  cause  of  paleness,  would  be  to 
him  and  to  all  his  friends,  as  stated  in  the  following  verse. — Ed. 

"^  The  Vulg.  alone  gives  this  meaning  to  the  phrase;  the  Sept.  has 
''■  fLiToiKov — emigrant,"  and  the  Syr.  "stranger  and  wanderer."  And  then 
in  the  fourth  verse  both  these  versions  give  a  correspondent  meaning. 
"  I  will  deliver  thee  into  emigration  (or  captivity)  with  all  thy  friends." 
That  this  word,  rendered  "  terror,"  may  be  derived  from  IIJ,  which  means 
to  sojourn,  to  peregrinate,  is  undeniable;  as  a  participle  noun  from 
Hiphil,  it  may  mean  a  sojourner,  or  an  emigrant.  The  word  in  this 
sense  is  found  often  in  the  plural  number.  See  Gen.  xlvii.  9  ;  Exod.  vi.  4. 
But  the  phrase,  as  found  here,  occurs  four  times  in  this  book,  where  it 


'  20  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXV. 

ing  of  light  and  that  terror  which  spread  on  every  side,  so 
that  there  is  no  opening  and  no  escape  ;  and  the  explana- 
tion follows : 

4.  For  thus  saith  the  Lord,  Behold,  4.    Quia   sic  dicit  Jehova,  Ecce 

I  will  make  thee  a  terror  to  thyself,  ego    pono  te   in   terrorem   tibi    et 

and  to  all  thy  friends ;  and  they  shall  omnibus  amicis  tuis  ;  et  cadent  per 

ftill  by  the  sword  of  their  enemies,  and  gladium  hostium  tuorum,  oculi  tui 

thine  eyes  shall  behold  it :  and  I  will  videntes,  (id  est,  oculis  tuis  videnti- 

give  all  Judah  into  the  hand  of  the  bus,)  et  totum  Jehudah  tradam  in 

king  of  Babylon,  and  he  shall  carry  manum  regis  Babylonis,  et  transfcret 

themcaptiveintoBabylon,  and  shall  eos   (vel,  traducet)  Babylonem,  et 

slay  them  with  the  sword.  percutiet  eos  gladio. 

Here  Jeremiah  explains  more  at  large  why  he  said  that 
Pashiir  would  be  terror  on  every  side,  even  because  he  and 
his  friends  would  be  in  fear  ;  for  he  would  find  himself 
overwhelmed  by  God's  vengeance,  and  would  become  a  spec- 
tacle to  all  others.  In  short,  Jeremiah  means,  that  such 
would  be  God's  vengeance  as  would  fill  Pashur  and  all 
others  with  fear ;  for  Pashur  himself  would  be  constrained 
to  acknowledge  God's  hand  without  being  able  to  escape, 
and  all  others  would  also  perceive  the  same.  He  then  be- 
came a  spectacle  to  himself  and  to  others,  because  he  could 
not,  however  hardened  he  might  have  been,  do  otherwise 
than  feel  God's  vengeance ;  and  this  became  also  apparent 
to  all  others. 

Behold,  he  says,  I  will  make  thee  a  terror  to  thyself  and  to 
all  thy  friends ;  and  fall  shall  they  by  the  sword  of  their 
enemies,  thine  eyes  seeing  it ;  and  all  Judah  will  I  deliver 
into  the  hand,  &c.  He  repeats  what  he  had  said ;  for 
Pashur  wished  to  be  deemed  the  patron  of  the  whole  land, 
and  especially  of  the  city  Jerusalem.  As,  then,  he  had 
undertaken  the  cause  of  the  peo2)le,  as  though  lie  was  tlie 
patron  and  defender  of  them  all,  Jeremiah  says,  that  all  the 
Jews  would  be  taken  caj^tives,  and  not  only  so,  but  that  some- 
tJiing  more  grievous  was  nigh  at  hand,  for  when  the  king  of 
Babylon  led  them  into  exile,  he  would  also  smite  them  with 
the  sword,  not  indeed  all ;  but  we  know  that  he  severely 
punished  the  king,  his  children,  and  the  chief  men,  so  that 

can  have  no  other  meaning  than  "terror  (or  fear)  on  every  side,"  ch.  vi. 
25 ;  XX.  10 ;  xlvi.  5  ;  xlix.  29  ;  and  it  occurs  once  elsewhere,  in  Psalm 
xxxi.  13  ;  where  also  its  meaning  is  evident  from  the  context. — Ed. 


CHAP.  XX.  5.  COMMENTARIES  ON  JEREMIAH.  21 

the  lower  orders  on  account  of  their  obscurity  alone  escaped; 
and  those  of  this  class  who  did  escape,  because  they  were 
not  noble  nor  renowned,  were  indebted  to  their  own  humble 
condition.     It  follows, — 

5.  Moreover.  I  will  deliver  all  the  5  Et  ponam  totam  fortitudi- 
strength  of  this  city,  and  all  the  nem  urbis  hujus,  et  omnem  la- 
labours  thereof,  and  all  the  precious  borem  ejus,  et  omnem  pretiosum 
things  thereof,  and  all  the  treasures  ejus,  (vel,  omnem  gloriam,)  et  omnes 
of  the  kings  of  Judah  will  I  give  thesauros  regum  Jehudah  ponam 
into  the  hand  of  their  enemies,  in  manum  inimicorum  ipsorum,  et 
which  shall  spoil  them,  and  take  spoliabunt  ipsos  et  tollent  eos  et 
them,  and  carry  them  to  Babylon.  abducent  eos  Babylonem. 

He  goes  on  with  the  same  subject,  but  amplifies  what  he 
had  said  in  order  to  confirm  it.  At  the  same  time  there  is 
no  doubt  but  that  Pashur  was  more  exasperated  when  he 
heard  these  grievous  threatenings ;  but  it  was  right  thus  to 
inflame  more  and  more  the  fury  of  all  the  ungodly.  Though, 
then,  they  may  a  hundred  times  raise  a  clamour,  we  must 
not  desist  from  freely  and  boldly  declaring  the  truth.  This 
is  the  reason  why  the  Prophet  now  more  fully  describes  the 
future  calamity  of  the  city. 

/  will  give  up,  he  says,  the  whole  strength  of  this  city,  &c. 
This  word  "strength''  is  sometimes  taken  metaphorically 
for  riches  or  wealth.  Then  the  whole  strength,  or  substance, 
of  this  city  and  all  its  labour  will  I  give  up,  &c.  This[second 
clause  is  still  more  grievous,  for  what  had  been  acquired 
with  great  labour  was  to  be  given  to  plunder ;  for  when  any 
one  becomes  rich  without  labour,  that  is,  when  riches  come 
to  one  by  inheritance,  without  any  trouble  or  toil,  he  is  not 
so  distressed  when  he  happens  to  be  deprived  of  his  wealth ; 
but  he  who  has  through  a  whole  life  of  labour  obtained  what 
he  expects  would  be  for  the  support  of  life,  this  person 
grieves  much  more  and  becomes  really  distressed  with  an- 
guish, when  enemies  come  and  deprive  and  plunder  him  of  all 
he  possesses.  There  is  therefore  no  doubt  but  that  "labour'' 
is  here  mentioned,  as  in  other  parts  of  Scripture,  in  order  to 
amplify  the  evil.  He  then  adds,  all  its  precious  things  and 
all  the  treasures  of  the  Icings  of  Judah  will  I  deliver  into 
the  hand  of  their  enemies  ;  who  will  carry  away,  not  only 


22  COMMENTARIES  ON  JEREMIAH.  LECT,  LXXV. 

riches,  labour,  and  treasures,  but  also  the  men  themselves, 
and  bring  them  to  Babylon}     The  rest  to-morrow. 


PRAYER. 

Grant,  Almighty  God,  that  we  may  not  by  our  perverseness  in- 
creasingly provoke  thy  wrath,  but  that  whenever  thou  threat- 
enest  us,  we  may  immediately  fear  and  tremble  at  thy  word,  and 
also  obey  thee  in  the  true  spirit  of  meekness,  and  so  dread  thy 
threatenings  as  to  anticipate  thy  judgment  by  true  repentance, 
and  thus  strive  to  glorify  thy  name,  that  thou  mayest  become 
our  strength  and  glory,  and  that  we  may  be  able  not  only  before 
the  world,  but  before  thee  and  thy  angels,  really  to  glory,  that 
we  are  that  peculiar  people  whom  thou  hast  favoured  with  thy 
adoption,  that  thou  mayest  to  the  end  carry  on  in  us  the  work  of 
thv  grace,  through  Jesus  Christ  our  Lord. — Amen. 


'  What  Calvin  and  our  version  render  "strength,"  is  rendered  the  same  by 
the  Sept.,  la-^vv, — by  the  Vulg.,  '•'  substance," — by  the  Syr.,  "  citadels," — 
and  by  the  Targ.,  riches.  The  primary  meaning  of  the  word  is  to  be  strong, 
or  firm  ;  and  then  what  is  strongly,  or  firmly  secured — store,  or  treasure, 
as  in  Prov.  xv.  6,  and  in  other  places,  "  Store  "  would  be  the  best  word 
here,  and  the  two  things  which  follow  are  explanatory  of  this  store, — the 
labour,  or  the  fruit  of  labour, — their  garments  ;  and  precious  things, — 
their  gold,  silver,  and  precious  stones  and  furniture : — 
5.  And  I  will  give  the  whole  store  of  this  city, 

Even  all  the  fruit  of  its  labour. 

And  every  precious  thing  in  it, — 

Yea,  all  the  treasures  of  the  kings  of  Judah  will  I  give, 

Into  the  hand  of  their  enemies  : 

And  they  shall  plunder  them  and  take  them. 

And  bring  them  into  Babylon. 
All  the  versions  refer  "them"  in  the  two  last  lines  to  the  people,  but  the 
Targum  to  the  things  mentioned  in  the  preceding  lines ;  but  the  former 
view  is  the  right  one.  To  render  the  last  verb  to  "  carry,"  as  in  our  ver- 
sion, is  not  correct ;  for  it  means  to  cause  to  come,  and  hence  to  bring  ; 
and  this  clearly  supports  the  versions. 

The  exposition  of  Blayncy  is,  that  by  "  strength"  is  meant  the  military, 
by  "labour"  the  workmen,  and  by  "  the  precious"  the  respectable  part  of 
society.  Then  he  ought  to  have  gone  on  and  said,  that  by  "  the  treasures" 
were  meant  the  kings  of  Judah !  But  all  this  is  fancy,  and  wholly  incon- 
sistent with  the  tenor  of  the  passage.  They  were  to  "  plunder"  them  ; 
and  if  their  stores  were  not  referred  to,  how  could  this  be  said  of  Avhat 
their  enemies  would  do  ?  And  then,  according  to  this  view,  the  treasures 
of  the  kings  were  to  become  a  spoil,  and  not  the  stores  of  the  city.  To 
^w\\  the  people  of  their  property  was  one  of  the  most  common  threatenings 
of  the  Prophets. — Ed. 


CHAP.  XX.  6.  COMMENTARIES  ON  JEREMIAH.  23 


6.  And    thou,    Paslmr,    and    all         6.    Et     tu    Phashur    et     oranes 

that  dwell  in  thine  house,  shall  go  habitatores    domus    tuse   (hoc    est, 

into  captivity :  and  thou  shalt  come  omnes    domestici    tui)   venietis    in 

to  Babylon,  and  there  thou   shalt  captivitateni ;  tu  venies  Babylonem, 

die,  and  shalt  be  biu-ied  there,  thou,  et  illic  morieris,  et  illic  sepelieris,  et 

and  all  thy  friends,  to  whom  thou  omnes  amici  tui,  quibus  vaticinatus 

hast  prophesied  lies.  es  in  mendacio. 

Now  Jeremiah  declares  that  Pashur  himself  would  be  a, 
proof,  that  he  had  truly  foretold  the  destruction  of  the  city 
and  the  desolation  of  the  whole  land.  He  had  indeed  before 
exposed  his  vanity  ;  but  he  now  brings  the  man  himself  be- 
fore the  public  ;  for  it  was  necessary  to  exhibit  a  remarkable 
instance,  that  all  might  know  that  God's  judgment  ought  to 
have  been  dreaded. 

Though  that  impostor  flattered  the  people,  yet  Jeremiah 
says,  that  he  and  all  his  domestics  would  be  led  into  capti- 
vity ;  that  is,  that  the  whole  family  would  be  as  it  were  a 
spectacle,  so  that  all  the  Jews  might  see  that  Pashur  would 
be  brought  to  nothing.  "  Let  all  the  Jews  then  know/'  he 
seems  to  have  said,  "  that  he  is  a  false  prophet.'' 

But  what  follows  might  have  raised  a  question  ;  for  Jere- 
miah declares  as  a  punishment,  that  Pashur  dying  in  Baby- 
lon would  be  buried  there  ;  but  he  had  said  before,  ''  I  will 
give  their  carcases  for  meat  to  the  birds  of  heaven  and  to 
the  beasts  of  the  earth  ;"  and  now  it  is  not  consistent  in  the 
Prophet  to  represent  that  as  a  punishment  which  is  reckoned 
as  one  of  God's  favours.  In  answer  to  this,  let  it  be  espe- 
cially noticed,  that  God  does  not  always  punish  the  ungodly 
alike,  or  in  the  same  way.  He  would  have  some  to  be  cast 
away  unburied,  as  they  were  unworthy  of  that  common  lot 
of  humanity ;  but  he  would  have  others  buried,  but  for  a 
different  purpose  ;  for  there  is  weight  in  the  particle  thei^e, 
for  Babylon  is  put  in  contrast  with  the  holy  land.  Whoso- 
ever were  buried  in  the  land  of  Canaan,  had  even  in  their 
death  a  pledge  of  the  eternal  inheritance  ;  for  as  it  is  well 
known,  God  wished  them  while  they  lived  so  to  enjoy  the 
land,  that  they  might  look  forward  to  heaven.  Hence  burial 
in  the  land  of  Canaan  was  as  it  were  a  visible  mark  or 


24  COMMENTARIES  ON  JEREMIAH.  LECT.LXXVI. 

symbol  of  God's  adoption,  as  though  all  the  children  of 
Abraham  were  gathered  into  his  bosom  until  they  arose  into 
a  blessed  and  immortal  life.  Hence  Pashur,  by  being  buried 
in  Babylon,  became  an  outcast  from  God's  Church  ;  for  it 
was  in  a  manner  a  repudiation,  as  though  God  would  thus 
openly  put  on  him  a  mark  of  infamy. 

If  it  be  objected  and  said,  that  the  same  thing  happened 
to  Daniel,  and  to  some  of  the  best  servants  of  God,  and  that 
Jeremiali  himself  was  buried  in  Egypt,  which  was  far  worse  ; 
the  answer  we  give  is  this, — that  temporal  punisliments 
which  happen  to  the  elect  and  God's  children  for  their  good 
do  in  a  manner  change  their  nature  as  to  them ;  though, 
indeed,  it  must  be  held,  that  all  punishments  are  evidences 
of  the  wrath  and  curse  of  God.  Whatever  evils  then  hap- 
pen to  us  in  this  life  ought  to  be  regarded  as  the  fruits  of 
sin,  as  though  God  thereby  shewed  himself  openly  to  be 
displeased  with  us.  This  is  one  thing.  Then,  when  poverty, 
famine,  diseases,  and  exile,  and  even  death  itself,  are  viewed 
in  themselves,  we  must  always  say  that  they  are  the  curses 
of  God,  that  is,  when  they  are  regarded,  as  I  have  said,  in 
their  own  nature.  But  God  consecrates  these  punishments 
as  to  his  own  children,  so  they  turn  to  their  benefit,  and 
thereby  cease  to  be  curses.  Whenever  then  God  declares, 
*'  Thou  shalt  be  unburied,"  it  is  no  wonder  that  this  dis- 
honour should  be  deemed  an  evidence  of  his  wrath  and  a 
proof  of  his  curse.  And  farther,  whenever  he  formerly  said 
thus,  "  Thou  shalt  be  buried  out  of  the  holy  land,"  it  was 
also  an  evidence  of  his  curse,  that  is,  with  regard  to  the 
reprobate.  At  the  same  time  God  turned  to  good  whatever 
might  otherwise  be  a  curse  to  his  elect ;  and  hence  Paul 
says,  that  all  things  turn  out  for  good  and  benefit  to  the 
faithful,  who  love  God.     (Rom.  viii.  28.) 

Now,  then,  we  understand  why  the  Prophet  says,  that 
Pashur  would  be  hu7ned  in  Babylon  ;  nor  is  there  a  doubt 
but  that  there  was  more  disgrace  in  that  burial,  than  if  his 
body  was  cast  out  and  devoured  by  wild  beasts  ;  for  God 
intended  to  render  him  conspicuous,  that  all  might  for  a 
long  time  turn  their  eyes  to  him,  according  to  what  is  said 
in   Psalm  lix.  12,  "  Slay  them  not,  0  God,  for  thy  people 


CHAP.  XX.  6.  COMMENTARIES  ON  JEREMIAH.  25 

may  forget  them.''  God  then  intended  that  the  life  and 
death  of  Pashur  should  be  a  memorial,  in  order  that  the 
minds  of  the  people  might  be  more  impressed.  At  the  same 
time,  were  the  word  burial  taken  in  a  wider  sense,  there 
would  be  nothing  wrong,  as  though  it  was  said,  "  There  shall 
his  carcase  lie  until  it  becomes  putrified." 

Then  Jeremiah  adds.  Thou  and  thy  friends  to  whom  thou 
hast  prophesied  falsely}  This  passage  teaches  us  that  a 
just  reward  is  rendered  to  the  ungodly  who  wish  to  be 
deceived,  when  they  sustain  a  twofold  judgment  from  Grod. 
Behold,  then,  what  all  the  wicked  who  seek  flatterers  that 
promise  them  wonderful  things,  gain  for  themselves  !  they 
thus  earn  for  themselves  a  heavier  vengeance.  The  more 
they  strive  to  put  afar  off  God's  judgment,  the  more,  no 
doubt,  they  increase  and  inflame  it.  This  is  the  reason 
why  the  Prophet  denounces  a  special  judgment  on  the 
friends  of  Pashur,  to  whom  he  had  prophesied  ;  they  had 
wilfully  laid  hold  on  those  false  promises  by  which  he  had 
flattered  them,  so  that  they  boldly  despised  God.  Since, 
then,  they  wished  of  their  own  accord  to  be  thus  deceived, 
it  was  right  that  these  deceptions  through  which  they 
slandered  the  prophetic  threatenings,  and  which  they  usually 
set  up  as  a  shield  against  them,  should  bring  on  them  a 
heavier  punishment.     It  then  follows — 

7.  0  Lord,  thou  hast  deceived  7-  Decepisti  me,  Jehova,  et  de- 
nie,  and  I  was  deceived ;  thou  art     ceptus  sum ;  vim  intuHsti  mihi,  et 

*  This  verse  ought  to  be  thus  arranged, — 

6.  And  thou,  Pashur,  and  all  who  dwell  in  thine  house, 

Go  shall  ye  into  captivity : 

Yea,  to  Babylon  shalt  thou  go, 

And  there  shalt  thou  die,  and  there  be  buried — 

Thou  and  all  thy  friends, 

To  whom  thou  hast  prophesied  falsely. 
There  is  here  an  instance  of  the  free  and  unmodified  manner  in  which 
statements  are  often  made  in  Scripture.  It  is  said  in  ver.  4,  that  "  his 
friends"  would  fall  by  the  sword ;  but  here,  that  they  would  be  carried 
into  Babylon,  die,  and  be  buried  there.  The  hearers  of  Jeremiah,  no 
doubt,  understood  him,  though  a  captious  hearer  could  have  made  out  a 
contradiction  against  him.  But  the  meaning  is,  that  many  of  them  would 
be  slain  by  the  sword,  and  that  many  of  them,  or  most  of  such  as  re- 
mained, would  be  led  into  captivity.  A  great  number  were  to  be  slain, 
and  a  great  number  would  be  taken  captives. — Ed. 


26  COMMENTARIES  ON  JEREMIAH.  LEOT.  LXXVI. 

stronger  than  I,  and  hast  prevailed  :  fuisti  superior  ;  fui  in  ludibrium 
I  am  in  derision  daily,  every  one  toto  die,  (vel,  qiiotidie,  Jwc  est,  assi- 
mocketh  me.  due  :)  omnes  subsannant  me. 

Some  tliink  that  these  words  were  not  spoken  through 
the  projDhetic  Spirit,  but  that  Jeremiah  had  uttered  them 
inconsiderately  through  the  influence  of  a  hasty  impulse ; 
as  even  the  most  eminent  are  sometimes  carried  away  by  a 
hasty  temper.  They  then  suppose  the  Prophet,  being  over- 
come by  a  temptation  of  this  kind,  made  this  complaint  to 
God,  "  What  !  Lord,  I  have  followed  thee  as  a  leader ;  but 
thou  hast  promised  to  me  what  I  do  not  find  :  I  seem,  then, 
to  myself  to  be  deceived."  Others  give  even  a  harsher 
explanation, — that  the  Prophet  had  been  deceived,  accord- 
ing to  what  is  said  elsewhere,  ''  I  the  Lord  have  deceived 
that  Prophet.''     (Ezek.  xiv.  9.) 

But  there  is  no  doubt  but  that  his  language  is  ironical,  when 
he  says  that  he  was  deceived.  He  assumes  the  character  of 
his  enemies,  who  boasted  that  he  presumptuously  prophesied 
of  the  calamity  and  ruin  of  the  city,  as  no  such  thing  would 
take  place.  The  Prophet  here  declares  that  God  was  the 
author  of  his  doctrine,  and  that  nothing  could  be  alleged 
against  him  which  vrould  not  be  against  God  himself ;  as 
thou2-h  he  had  said  that  the  Jews  contended  in  vain,  under 
the  notion  that  they  contended  with  a  mortal  man  ;  for  they 
openly  carried  on  war  with  God,  and  like  the  giants  furi- 
ously assailed  heaven  itself.  He  then  says  that  he  was 
deceived,  not  that  he  thought  so  ;  for  he  was  fully  satisfied 
as  to  himself;  nor  had  he  only  the  Spirit  of  God  as  a  wit- 
ness to  his  calling,  but  also  possessed  in  his  heart  a  firm 
conviction  of  the  truth  he  delivered.  But  as  I  have  already 
said,  he  relates  the  words  of  those  who,  by  opposing  his 
teaching,  denied  that  he  was  God's  servant,  and  gave  him 
no  credit  as  though  he  was  only  an  impostor. 

But  this  mode  of  speaking  is  much  more  striking  than  if 
he  had  said  in  plain  terms,  "  Lord,  I  am  not  deceived,  for  I 
have  only  obeyed  thy  command,  and  have  received  from 
thee  whatever  I  haA'O  made  public  ;  nor  have  I  presump- 
tuously obtruded  myself,  nor  adulterated  the  truth  of 
wliich  thou  hast  made  me  the  herald  :  I  have,  then,  faith- 


CHAP.  XX.  7.  COMMENTARIES  ON  JEREMIAH.  27 

fully  discharged  my  office.''  If  the  Prophet  had  thus  spoken, 
there  would  have  been  much  less  force  in  his  words  than  by 
exposing  in  the  manner  he  does  here  the  blasphemies  of 
those  who  dared  to  accuse  God,  and  make  him  guilty  by 
arraigning  his  servant  as  a  false  prophet. 

We  now,  then,  understand  why  he  spoke  ironically,  and 
freely  expostulated  with  God,  because  he  had  been  deceived 
by  him  ;  it  was  that  the  Jews  might  know  that  they  vomited 
forth  reproaches,  not  against  a  mortal  man,  but  against  God 
himself,  who  would  become  the  avenger  of  so  great  an  insult. 

Were  any  one  to  ask  whether  it  became  the  Prophet  to 
make  God  thus  his  associate,  the  answer  would  be  this, — 
that  his  cause  was  so  connected  with  God's  cause,  that  the 
union  was  inseparable  ;  for  Jeremiah  speaks  not  here  as  a 
private  individual,  much  less  as  one  of  the  common  people  ; 
but  as  he  knew  that  his  calling  was  approved  by  God,  he 
hesitated  not  to  connect  God  with  himself,  so  that  the 
reproach  might  belong  to  both.  God,  indeed,  could  not  be 
separated  from  his  own  truth  ;  for  nothing  would  be  left  to 
him,  were  he  regarded  as  apart  from  his  word.  Hence  a 
mere  fiction  is  every  idea  which  men  form  of  God  in  their 
minds,  when  they  neglect  that  mirror  in  which  he  has  made 
himself  known.  Nay  more,  we  ought  to  know  that  what- 
ever power,  majesty,  and  glory  there  is  in  God,  so  shines 
forth  in  his  word,  that  he  does  not  appear  as  God,  except 
his  word  remains  safe  and  uncorrupted.  As,  then,  the  Pro- 
phet had  been  furnished  with  a  sure  commission,  it  is  no 
wonder  that  he  so  boldly  derides  his  enemies  and  says,  that 
God  was  a  deceiver,  if  he  had  been  deceived.  To  the  same 
purpose  is  what  Paul  says,  "  If  an  angel  come  down  from 
heaven  and  teach  you  another  Gospel,  let  him  be  accursed." 
(Gal.  i.  8.)  Certainly  Paul  was  inferior  to  the  angels,  and 
we  know  that  he  was  not  so  presumptuous  as  to  draw  down 
angels  from  heaven,  and  to  ma-ke  them  subservient  to  him- 
self ;  no,  by  no  means  ;  but  he  did  not  regard  what  they 
might  be ;  but  as  he  had  the  truth  of  the  Gospel,  of  which 
he  was  the  herald,  sealed  in  his  heart,  he  hesitated  not  to 
raise  that  word  above  all  angels.  So  now  Jeremiah  says, 
that  God  was  a  deceiver,  if  he  was  deceived:  how  so?  be- 


28  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXVI. 

cause  God  would  deny  himself,  if  he  destroyed  the  truth  of 
liis  word. 

We  now,  then,  perceive  that  the  Prophet  did  not  exceed 
what  was  right,  when  he  dared  to  elevate  himself,  so  as  to 
become  in  a  manner  the  associate  of  God,  that  is,  as  to  the 
truth  of  which  God  was  the  author  and  he  the  minister. 

But  from  this  passage  a  useful  doctrine  may  be  gathered. 
All  who  go  forth  to  teach  ought  to  be  so  sure  of  their  calling, 
as  not  to  hesitate  to  appeal  to  God's  tribunal  whenever  any 
disjDute  happens.  It  is  indeed  true,  that  even  the  best 
servants  of  God  may  in  some  things  be  mistaken,  or  be 
doubtful  in  their  judgment ;  but  as  to  their  calling  and  doc- 
trine there  ought  to  be  that  certainty  which  Jeremiah 
exhibits  to  us  here  by  his  own  example. 

He  afterwards  adds.  Thou  hast  constrained  me.  By  say- 
ing that  he  had  been  deceived,  he  meant  this, — "  0  God,  if  I 
am  an  impostor,  thou  hast  made  me  so  ;  if  I  have  deceived, 
thou  hast  led  me  ;  for  I  have  derived  from  thee  all  that  I 
have  ;  it  hence  follows,  that  thou  art  in  fault,  and  less 
excusable  than  I  am,  if  there  be  anything  wrong  in  me.'' 
Afterwards,  as  I  have  said,  he  enlarges  on  this, — that  God 
constrained  him  ;  for  he  had  not  coveted  the  prophetic  office, 
but  being  constrained,  undertook  it ;  for  he  could  not  have 
rejected  or  cast  off  the  burden  laid  on  him.  He  then  ex- 
presses two  things, — that  he  had  brought  no  fancies  of  his 
own,  nor  invented  anything  of  what  he  had  said,  but  had 
been  the  instrument  of  God's  Spirit,  and  delivered  what  he 
had  received  as  from  hand  to  hand  :  this  is  one  thing. 
And  then  he  adds, — that  had  he  his  free  choice,  he  would 
not  have  undertaken  the  prophetic  office  ;  for  he  had  been 
drawn  as  it  were  by  constraint  to  obey  God  in  this  respect. 
We  now  then  perceive  the  meaning  of  Jeremiah. 

Were  any  to  ask,  whether  it  could  be  deemed  commendable 
in  the  Prophet  thus  constrainedly  to  undertake  his  office ; 
to  this  the  plain  answer  is, — that  a  general  rule  is  not  here 
laid  down,  as  though  it  were  necessary  for  all  to  be  thus  un- 
willingly drawn.  But  though  Jeremiah  might  not  have  been 
faultless  in  this  respect,  yet  he  might  have  justly  testified 
this  before  men.     And  we  have  seen  at  the  beginning,  that 


CHAP.  XX.  7.  COMMENTARIES  ON  JEREMIAH.  29 

when  God  appointed  him  a  teacher  to  his  Church,  he  re- 
fused as  far  as  he  could  the  honour,  "  Ah  !  Lord,''  he  said, 
"  I  know  not  how  to  speak.''  (i.  6.)  Though  then  he  was 
constrained  by  God's  authority,  and  as  it  were,  led  by  force, 
and  though  he  may  have  shewed  in  this  respect  that  he  was 
not  free  from  fault  or  weakness  ;  yet  he  might  have  rightly 
pleaded  this  against  his  enemies. 

He  then  says,  that  he-was  a  scorn  continually,  and  was  de- 
rided hy  all.  The  Prophet  no  doubt  tried  here  to  find  out 
w^hether  any  portion  of  the  people  was  still  reclaimable;  for  to 
hear  that  God  was  charged  with  falsehood,  that  the  Pro- 
phet's office  was  rendered  void  by  the  wilfulness  and  auda- 
city of  men,  was  much  calculated  to  rouse  their  minds. 
When,  therefore,  they  heard  this,  they  must  surely  have 
been  terrified,  if  they  had  a  particle  of  true  religion  or  of 
right  knowledge.  Hence  the  Prophet  wished  to  make  the 
trial,  whether  there  were  any  remaining  who  were  capable  of 
being  reclaimed.  But  his  object  also  was  to  shew,  that 
their  wickedness  was  inexpiable,  if  they  continued  wickedly 
and  proudly  to  oppose  his  doctrine.^ 


1  I  find  none  agreeing  with  Calvin  in  his  view  of  this  verse ;  nor  many 
with  our  version  in  rendering  the  first  verb  "deceived."  So  is  the 
Septuagint,  but  the  Vulgate,  Syriac,  and  Targimi  have  "  enticed."  In 
other  parts  it  is  rendered  in  our  version  "enticed,"  "allured,"  and 
"persuaded."  Blayney  has  "allured,"  but  Gataker  and  Lowth  prefer 
"  persuaded  ;"  and  this  wholly  comports  with  the  view  the  Prophet  gives 
of  his  calling  in  the  first  chapter,  to  which  he  evidently  refers,  and  also 
with  what  follows  in  this  verse.  He  was  unwilHng  to  undertake  the  office, 
but  he  was  induced  to  do  so  by  what  God  said  to  him.  There  was 
nothing  like  deception  in  the  case  ;  for  God  had  previously  told  him  of  the 
difficulties  he  would  have  to  encounter.  And  then  he  adds,  that  he  was 
''constrained,"  which  I  consider  to  be  the  meaning  of  the  next  verb.  He 
had  been  persuaded  by  reasons  and  promises,  and  constrained  by  autho- 
rity.    I  would  render  the  verse  thus, — 

7.   Thou  didst  persuade  me,  O  Jehovah,  and  I  was  persuaded  ; 

Thou  didst  constrain  me,  and  didst  prevail : 

I  am  become  a  derision  every  day  ; 

The  whole  of  it  are  jeering  me. 
The  "it"  refers  to  the  city  where  he  was,  and  of  which  he  speaks  at 
the  end  of  the  last  chapter :  for  this  chapter  is  but  a  continuation  of  the 
narrative.  What  he  relates  there  of  the  fate  of  the  city  drew  the  atten- 
tion and  excited  the  rage  of  Pashur.  After  having  spoken  of  what  Pashur 
did,  Jeremiah  gives  utterance  here  to  his  complaints. 

Blayney  renders  the  last  line  thus,  and  is  approved  by  Horsley,— 


so  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXVI. 

And  we  ought  carefully  to  notice  this  ;  for  this  passage 
has  not  only  been  written,  that  we  may  be  instructed  in  the 
fear  of  Grod  ;  but  the  Holy  Spirit  continually  proclaims 
against  all  despisers,  and  openly  accuses  them,  that  they 
offer  to  God  the  atrocious  insult  of  charging  him  with  false- 
hood and  deception.  Let  us  then  know  that  a  dreadful 
judgment  is  here  denounced  on  all  those  profane  men  who 
despise  God's  word  and  treat  it  with  derision ;  for  the  Holy 
Spirit  by  the  mouth  of  Jeremiah  openl}^  proclaims,  as  I  have 
said,  before  God's  tribunal,  that  God  is  made  by  them  a  liar. 
It  afterwards  follows, — 

8.  For  since  I  spake,  I  cried  out,  8.  Quia  ex  quo  locutus  sum, 
I  cried  violence  and  spoil ;  because  vociferor  violentiam  et  vastationem 
the  word  of  the  Lord  Avas  made  a  clamo ;  quia  fuit  sermo  Jehovse 
reproach  unto  me,  and  a  derision,  mihi  in  opprobrium  et  in  contume- 
daily.  liam  toto  die  (vel,  quotidie,  assidue, 

ut  dictum  est.) 

9.  Then  I  said,  I  will  not  make  9.  Et  dixi  (itaque  dixi,  copula 
mention  of  him,  nor  speak  any  enim  illativam  valet)  non  recorda- 
more  in  his  name :  but  his  word  bor  et  non  loquar  amplius  in  nomine 
was  in  mine  heart  as  a  burning  ejus  ;  et  fuit  in  corde  meo  quasi 
fire  shut  up  in  my  bones,  and  1  ignis  ardens,  clausus  in  ossibus  meis, 
was  weary  with  forbearing,  and  I  et  fatigatus  sum  ferendo  et  non 
could  not  stai/.  potui. 

The  Prophet  says  here  that  he- found  no  fruit  from  his 
labours,  but  on  the  contrary,  he  saw  that  all  his  efforts  and 
endeavours  had  an  opposite  effect ;  for  they  exasperated  all 
the  Jews,  inflamed  their  rage,  and  drove  them  into  a  greater 
licentiousness  in  sinning.  Hence  he  says,  that  he  purposed 
to  give  up  the  oflSce  assigned  to  him,  but  that  by  a  secret 
impulse  he  was  constrained  to  persevere,  and  that  thus  he 
was  not  at  liberty  to  desist  from  the  course  which  he  had 
begun. 

But  the  verse  is  variously  explained ;  From  the  time  I 
spoke,  I  cried  violence  aloud  and  proclaimed  devastation. 
Thus  some  take  the  words,  as  though  Jeremiah  said,  that 
since  he  began  to  teach  he  uttered  complaints ;  for  he  saw 
that  he  was  violently  assailed  and  was  exposed  to  all  kinds 
of  wrongs  ;  but  this  view  appears  to  me  too  frigid.     Others 

Ridicule  hath  spent  its  whole  force  upon  me. 
All  the  versions  and  the  Targmn  regard  n?D,  not  as  a  verb,  but  as  signi- 
fying "all,"  or  every  one;  and  the  proposed  rendering  is  too  refined. — Ed. 


CHAP.  XX.  8,  9.  COMMENTARIES  ON  JEREMIAH.  31 

come  nearer  to  the  trutli  who  consider  him  as  saying,  that 
he  had  not  ceased  to  ciy  against  outrages  and  plunders, 
when  he  saw  that  all  kinds  of  wickedness  prevailed  among 
the  people  ;  as  though  he  had  said,  "  I  could  not  mildly  and 
peaceably  teach  them,  for  their  disposition  and  temper  pre- 
vented me,  but  their  wickedness  compelled  me  to  treat  them 
with  severity,  as  all  God's  servants  ought  wisely  to  consider 
what  the  state  of  the  Church  requires."  If  indeed  we  should 
in  tranquil  times  cry  aloud,  it  would  be  mad  affectation  ; 
and  this  is  wdiat  is  done  by  many,  who  without  thought  and 
without  any  reason  always  make  a  great  cry  ;  but  when  we 
see  Satan  reigning,  we  ought  not  then  to  withhold  nor  to 
act  as  in  a  truce ;  but  as  it  is  an  open  war  it  is  necessary  to 
cry  aloud.  They  who  take  this  view,  then,  understand  that 
Jeremiah  cried  aloud,  because  he  saw  that  the  people  were 
refractory,  and  also  saw  that  things  were  so  bad  that  they 
could  not  be  restored  to  a  right  state  without  the  greatest 
sharpness  and  vehemence. 

But  I  rather  think  that  the  Prophet  had  another  kind  of 
trial, — that  he  brought  down  a  greater  vengeance  of  God  by 
his  cries,  as  though  he  had  said,  "  To  what  purpose  should 
I  furnish  God  with  weapons  by  my  preaching  ?  since  I  do 
nothing  but  increase  his  wrath,  which  will  at  length  fulmi- 
nate and  consume  the  whole  land  together  with  the  people." 
He  then  says,  that  he  cried  violence  and  devastation  aloud, 
for  impiety  itself  is  a  sort  of  hostile  violence  by  which  God 
is  provoked.  The  meaning  is,  that  the  Prophet  saw  no 
other  fruit  to  his  labour,  but  that  men  were  rendered 
more  insolent,  and  from  being  thieves  became  robbers,  and 
from  being  disdainful  became  ruffians,  so  that  they  increas- 
ingly kindled  God's  wrath,  and  more  fully  abandoned  them- 
selves. This  was  indeed  a  most  severe  and  dangerous  trial ; 
it  is  therefore  no  wonder  that  the  Prophet  says,  that  it  came 
to  his  mind  to  turn  aside  from  his  office  as  a  teacher. 

Now  this  passage  is  especially  worthy  of  being  observed  ; 
for  not  only  teachers  are  influenced  by  this  feeling,  but  all 
the  godly  without  exception.  For  when  we  see  that  men 
are,  as  it  were,  made  worse  through  God's  word,  we  begin  to 
doubt  whether  it  be  expedient  to  bury  every  remembrance 


y 


32  COMMENTARIES  ON  JEREMIAH.  LECT.LXXVI. 

of  God  and  to  extinguish  Lis  word,  ratlier  tlian  to  increase 
the  licentiousness  of  men,  they  being  ah'eadj  inclined  enough 
to  commit  sin.  We  indeed  see  at  this  day  that  the  doctrine 
of  the  Gospel  does  not  restore  all  to  obedience ;  but  many 
give  themselves  a  more  unbridled  license,  as  though  the 
yoke  of  discipline  was  wholly  removed.  There  was  some 
fear  under  the  Papacy,  there  was  some  sort  of  obedience  and 
subjection  ;  and  now  the  liberty  of  the  Gospel,  what  is  it  to 
many  but  brute  license,  so  that  they  sin  with  impunity  and 
blend  heaven  and  earth  together.  There  are  also  others 
who,  on  observing  so  many  controversies,  do,  under  that 
I)retext,  throw  aside  every  concern  for  religion,  and  every 
attention  to  it.  There  are  some  fanatics  who  allow  tliem- 
selves  to  doubt  and  even  to  deny  the  existence  of  God.  As 
then  we  see  that  the  effect  of  the  truth  is  not  such  as 
might  be  wished,  those  who  are  otherwise  firm  must  needs 
be  shaken  or  made  to  totter.  Therefore,  this  passage  ought 
the  more  to  be  noticed  ;  for  Jeremiah  confesses  that  he  was 
sore  troubled  when  he  saw  that  the  word  of  God  was  a  deri- 
sion, and  hence  he  wished  to  withdraw  from  the  course  of 
his  calling.  Let  us  know  that  whenever  such  a  thing  comes 
into  our  minds  we  ought  manfully  to  resist  it ;  and,  there- 
fore, the  two  things  here  mentioned  ought  to  be  connected, 
for  when  he  said,  /  will  no  more  mention  him,  nor  speak  in 
his  name,  he  added,  hut  the  word  of  God  was  like  a  burning 
fire. 

We  hence  see  how  God  restrained  his  servant,  lest  he  should 
fall  headlong,  or  succumb  under  his  temptation;  for  he  would 
have  been  suddenly  drawn  in  as  it  were  into  a  deep  gulf, 
had  he  not  been  preserved  by  God.  Therefore,  whenever 
temptations  of  this  kind  present  themselves  to  us,  let  us 
pray  God  to  restrain  and  to  support  us  ;  or  if  we  have  already 
fallen,  let  us  pray  him  to  raise  us  up  and  to  strengthen  us 
by  his  Spirit. 

But  tlie  way  is  shewn  by  which  God  aided  his  servant : 
The  word  of  God  became  as  a  burning  fire  in  his  heart ; 
and  it  was  also  closed  up  in  his  bones,  so  that  he  was  led  by 
an  ardent  zeal,  and  could  not  be  liimself  without  going  on- 
ward in  the  course  of  liis  office.      He  concludes  by  saying. 


CHAP.  XX.  8,  9.  COMMENTARIES  ON  JEREMIAH.  33 

that  he  was  wearied,  or  could  hardly  bear  himself,  with  for- 
bearing ;  as  though  he  had  said,  that  it  was  not  in  his 
power  either  to  abstain  from  teaching  or  to  do  what  God 
commanded ;  for  a  burning  ardour  forced  him  to  go  on ; 
and  yet  he  had  no  doubt  in  his  view  those  despiscrs  with 
whom  he  had  to  do.  It  is  tlie  same  then  as  though  he  had 
said,  that  he  had  found  out  what  it  was  to  have  the  whole 
world  against  him,  but  that  God  prevailed.  Now  this  was 
said,  because  profane  men  take  occasion  to  be  secure  and 
indifferent,  when  they  imagine  that  Prophets  and  teachers 
are  unfeeling  men, — "  0,  what  do  we  care  for  fanatics,  who 
do  not  possess  common  feelings  ?  and  it  is  no  wonder,  since 
they  are  stupid  and  insensible,  that  they  are  thus  angry  and 
violent,  disregard  all  others,  and  feel  nothing  that  is  human.'' 
As,  then,  tliey  imagine  that  men  are  sticks,  when  they  speak 
of  God's  servants  as  being  without  discretion,  the  Proj^het 
seems  to  say,  "Surely  ye  are  deceived,  for  I  am  not  so  muc]i 
an  iron,  but  that  I  am  influenced  by  strong  and  many  feel- 
ings ;  nay,  I  have  learnt  and  I  know  how  great  is  my  weak- 
ness, nor  do  I  dissemble  but  that  I  am  subject  to  fear,  to 
sorrow,  and  to  other  passions ;  but  God  has  prevailed.  There 
is  then  no  reason  for  you  to  think  that  I  speak  so  boldly, 
because  I  feel  nothing  human  ;  but  I  have  done  so  after  a 
hard  struggle,  after  all  those  things  came  into  my  mind, 
which  are  calculated  to  weaken  the  courage  of  my  heart  ;  yet 
God  stretched  forth  his  hand  to  me,  and  not  only  so,  but  I 
was  constrained,  lest  I  should  arrogate  anything  to  myself,  or 
boast  of  my  heroic  courage.  I  did  not  prevail,  he  says,  but 
when  I  submitted  myself  to  God  and  desired  to  give  up  my 
calling,  I  was  constrained,  and  God  dealt  powerfully  with 
me,  for  his  word  became  as  a  burning  fire  in  my  heart,  so 
that  at  length,  through  the  strong  influence  of  the  Spirit,  I 
was  constrained  to  proceed  in  the  discharge  of  my  office." 

Therefore  1  said,  I  will  mention  him  no  more,  nor  speak  in 
his  name;  not  that  tlie  Prophet  wished  himself  or  others  to 
forget  God,  but  because  he  thought  that  he  lost  all  his 
labour,  and  that  he  in  vain  made  a  stir,  since  he  cried 
aloud  without  any  benefit,  and  not  only  so,  but  he  more  and 
more  exasperated  the  wicked  ;  as  an  ulcer,  the  more  it  is 

VOL.  III.  c 


34  COMMENTARIES  ON  JEREMIAH.  LECT.LXXVI. 

pressed,  the  more  putrid  matter  it  emits  ;  so  the  impiety  of 
the  people  was  more  and  more  c'^'scovered,  when  the  Prophet 
reproved  sins  which  were  before  hid/ 

Let  us  now  then  learn  by  the  example  of  the  Prophet, 
that  whenever  Satan  or  our  flesh  raises  an  objection  and  says, 
that  we  ought  to  desist  from  preaching  celestial  truth  be- 
cause it  produces  not  its  proper  and  legitimate  fruits,  it  is 
nevertheless  a  good  odour  before  God,  though  fatal  to  the 
ungodly.  Though  then  the  truth  of  the  Gospel  proves  the 
savour  of  death  to  many,  yet  our  labour  is  not  on  that  ac- 
count of  no  value  before  God  ;  for  we  know  that  we  offer  to 
God  an  acceptable  sacrifice  ;  and  though  our  labour  be  use- 
less as  to  men,  it  is  yet  fruitful  as  to  the  glory  of  God  ;  and 
while  we  are  the  odour  of  death  unto  death  to  those  who 
perish,  yet  to  God,  even  in  this  respect,  our  labour  is  accept- 
able.    (2  Cor.  ii.  16.) 

Let  us  also  beware  lest  we  withdraw  ourselves  from  God  ; 
but  even  when  many  things  happen  to  impede  our  course, 
let  us  overcome  them  by  the  power  of  the  Spirit.  At  the 
same  time  let  us  fear,  lest  through  our  sloth  we  bury  our  ar- 
dour of  which  the  Prophet  speaks.  "We  see  what  happened 
to  Jonah ;  he  had  so  far  fallen  as  to  forsake  entirely  his 
office,  by  extinguishing,  as  much  as  he  could,  the  judgment 
of  God  ;  and  when  he  became  a  fugitive,  he  thought  himself 
beyond  danger,  as  though  he  was  removed  from  God's  pre- 
sence. (Jonah  i.  3.)  God  indeed  saw  him,  but  yet  his  word 
was  not  in  him  as  a  burning  fire.     As  then  so  great  a  man 

»  The  beginning  of  the  eighth  verse  seems  to  be  connected  with  the 
end  of  the  seventh.  Such  appears  to  be  the  Syriac  version.  Then  the 
remaining  part  of  the  eighth  will  coalesce  with  the  ninth.  This  gives  a 
consistency  to  the  whole  passage. 

I  am  become  a  derision  every  day : 

The  whole  of  it  are  jeering  me, 

8.  Whenever  I  speak,  cry  against  violence, 
Or,  proclaim  a  devastation. 

Because  the  word  of  Jehovah  was  to  me 
A  reproach  and  a  scoft"  every  day, 

9.  Therefore  I  said,  "  I  will  not  mention  it, 
Nor  will  I  speak  any  more  in  his  name ;" 
But  it  became  in  my  heart 

Like  a  burning  fire,  confined  in  my  bones ; 

And  I  wavS  wearied  with  restraining  and  I  could  not.  —  Ed. 


CHAP.  XX.  10.  COMMENTARIES  ON  JKREMIAH.  35 

through  his  own  sloth  extinguished,  as  far  as  he  could,  the 
light  of  the  Holj  Spirit,  how  much  more  ought  we  to  fear, 
lest  the  same  thing  should  happen  to  us  ?  Let  us  then  rouse 
the  sparks  of  this  fervour,  until  it  inflame  us,  so  that  we 
may  faithfully  devote  ourselves  altogether  to  the  service  of 
God  ;  and  if  at  any  time  we  become  slothful,  let  us  stimulate 
ourselves,  and  may  the  power  of  the  Holy  Spirit  be  so  re- 
vived, that  we  may  to  the  end  pursue  the  course  of  our  office 
and  never  stand  still,  but  assail  even  the  whole  world,  know- 
ing that  God  commands  us  and  requires  from  us  what  others 
disapprove  and  condemn. 

PRAYER. 

Grant,  Almighty  God,  that  as  at  this  day  a  greater  and  viler  im- 
piety breaks  forth  than  at  any  age,  and  thy  sacred  truth  is  treated 
with  derision  by  many  of  Satan's  drudges,— O  grant,  that  we 
may  nevertheless  constantly  persevere  in  it,  nor  hesitate  to  op- 
pose the  fury  of  all  the  ungodly,  and  relying  on  the  power  of  thy 
Spirit,  contend  with  them  until  that  truth,  which  thou  didst  once 
proclaim  by  thy  Prophets,  and  at  length  by  thine  only-begotten 
Son,  and  which  was  sealed  by  his  blood,  may  attain  its  full  autho- 
rity, that  as  it  proves  to  many  the  savour  of  eternal  death,  so  it 
may  also  be  a  pledge  to  us  of  eternal  salvation,  until  we  shall  be 
gathered  into  thy  kingdom  at  the  coming  of  the  same  thy  Son 
Jesus  Christ. — Amen. 


10.  Forlheardthedefam-  10.  Quia  audivi  contumeliara  multorum, 

ing  of  many,  fear  on  every  terrorem   undique,  Nuntiate  et   nuntiabi- 

side.     Report,  sai/  they^  and  mus :  omnis  vir  {id  est,   omnes   homines, 

we  will   report  it.     All  my  homo  pacis,  ad  verbum,  ^)ii<  omnes  homi- 

familiars  watched  for  my  halt-  nes)  pacis  mese  (id  est,  familiares  mei,  qui 

ing,  saying,  Peradventure  he  debuerant  colere  mecum  amicitiam)  obser- 

will  be  enticed,  and  we  shall  vant     latus    meum    (vel,    claudicationem, 

prevail  against  him,  and  we  metaphorice  et  melius,)  si  forte  erret,  et 

shall  take   our  revenge   on  prsevaleamus  ei,  et  sumamus  ultionem  nos- 

him.  tram  ex  eo. 

Jeremiah  proceeds  with  the  same  subject,  and  before  God 
accuses  his  enemies, — that  they  disgracefully  contended  with 
him,  though  he  deserved  no  such  treatment,  for  he  had  en- 
deavoured to  secure  as  far  as  he  could  their  safety.     He  then 


S6  COMMENTARIES  ON  JEREMIAH.  LECT.LXXVII. 

says,  that  lie  had  heard  the  slander  of  many,  or  as  it  may  be 
rendered,  of  the  great ;  but  the  former  rendering  is  more 
suitable,  for  it  immediately  follows,  that  there  was  terror  on 
every  side,  as  though  all  with  one  consent  assailed  him.  Ho 
then  says,  that  he  was  surrounded  with  terror  on  every  side, 
because  he  saw  that  the  whole  mass  was  opposed  and  hostile 
to  him,  and  that  he  stood  alone.  He  says,  also,  that  his  ene- 
mies laid  in  wait  for  him,  and  sought  occasions  to  destroy 
him. 

Report  ye,  and  we  will  report  to  him.  Here  he  assumes 
their  person  and  relates  what  they  consulted  to  do.  He,  no 
doubt,  introduces  here  the  chief  men  and  the  priests  as  the 
speakers,  who  were  contriving  means  to  form  an  accusation 
against  the  holy  man  ;  for  we  know  what  is  commonly  done 
in  conspiracies  of  this  kind ;  worthless  men  run  here  and  there 
and  hunt  for  every  little  thing  ;  then  they  bring  their  report, 
and  from  this  the  accusation  is  formed.  As,  then,  it  did  not 
comport  with  the  dignity  of  the  chief  men  and  of  the  priests, 
to  run  here  and  there  and  to  inquire  of  such  as  they  might 
meet  with  what  Jeremiah  had  said,  they  sat  still  and  sent 
others,  and  said,  "  Go  and  report  to  us,  and  we  shall  then 
report  to  the  king."  For  the  word  "  king"  must  be  here  un- 
derstood, as  the  pronoun  is  put  without  an  antecedent ;  come 
then  and  report,  and  we  will  rejjort  to  him.  We  now  per- 
ceive what  Jeremiah  complained  of,  even  that  he  had  not 
only  many  enemies  who  calumniated  him,  but  that  he  had 
also  those  who  wished  insidiously  to  entrap  him. 

And  he  adds  what  was  still  worse, — that  he  was  thus  un- 
justly treated,  not  only  by  strangers  or  those  who  were  openly 
his  enemies,  but  by  his  own  friends  or  relations ;  for  the 
Hebrews  called  domestics  and  those  connected  by  relation- 
ship, men  of  peace ;  "the  man  of  my  peace,  in  whom  I 
trusted,"  is  an  expression  used  in  Ps.  xli.  9  ;  but  it  is  a 
phrase  which  often  occurs.  In  short,  Jeremiah  means,  that 
he  was  not  only  in  a  manner  overwhelmed  by  a  vast  number 
of  enemies,  but  that  he  was  also  without  any  friends,  for 
they  treacherously  betrayed  him.  He  says  that  they  watched 
his  side,  or  halting.  Some  render  it  "  breaking  ;"  but  halt- 
ing or  debility  is  tlio  most  suitable  ;  and  the  metaphor  is 


CHAP.  XX.  10.  COMMENTARIES  ON  JEREMIAH.  37 

most  appropriate  ;  it  is  taken  from  the  side,  and  they  who 
halt  or  through  weakness  totter,  incline  now  on  this  side, 
then  on  that  side.  So  Jeremiah  says,  that  they  ivatched 
him  ;  if  by  chance  he  go  astray.  He  again  speaks  in  their 
name,  "  Let  us  then  watch  whether  he  will  halt  or  go  astray 
from  the  road ;  and  then  we  shall  prevail  against  him.'' 

We  may,  in  short,  gather  from  these  words,  that  this  holy 
servant  of  God  was  not  only  harassed  openly  by  professed 
enemies,  but  that  he  w^as  also  insidiously  watched,  and  per- 
fidiously, too,  by  men  who  pretended  to  be  his  friends,  while 
yet  they  were  his  worst  enemies.  If,  then,  deceitful  men  at 
this  time  assail  us  by  secret  means,  and  others  oppose  us 
openly,  let  us  know  that  nothing  new  has  happened  to  us  ; 
for  in  these  two  ways  God  tried  Jeremiah.  We  also  see  that 
it  was  a  common  thing  with  the  ungodly  to  lay  hold  on  some 
pretext  for  calumny ;  for  as  soon  as  the  Prophets  opened 
their  mouth,  they  could  have  said  nothing  but  what  was  im- 
mediately misrepresented  ;  and  hence  Micah  complained  that 
he  was  assailed  by  a  similar  artifice,  for  when  he  spoke  with 
severity,  they  all  cried  out  that  he  raised  a  tumult  among 
the  people,  and  sought  nothing  but  new  things,  so  that  by 
disturbing  the  state  of  the  city  and  kingdom,  he  would  bring 
all  things  to  ruin.  (Mic.  ii.  6.)  If,  then,  God  suffers  us  to 
be  tried  by  such  intrigues,  let  us  bear  such  indignity  with 
resigned  and  calm  minds  ;  for  no  Prophet  has  been  exempt 
from  this  kind  of  trouble  and  annoyance. 

They  said  further,  Let  us  take  our  revenge  on  him,  as 
though,  indeed,  they  had  a  cause  for  revenge  !  for  what  had 
Jeremiah  done  ?  In  what  had  he  offended  them  ?  Though, 
then,  they  had  suffered  no  wrong,  they  yet  would  take  re- 
venge I  But  it  is  no  wonder  that  the  ungodly  and  the  de- 
spisers  of  God  spoke  thus;  for  we  know  that  they  thought 
themselves  grievously  injured  whenever  their  wounds  were 
touched ;  for  they  considered  reproofs,  however  just  and  ne- 
cessary, to  be  reproaches.  Hence  then  it  was,  that  their 
rage  kindled  in  them  a  desire  for  revenge,  though  yet  no 
wrong  had  been  done  to  them.^     He  afterwards  adds, — 

*  There  is  not  much  agreement  in  the  early  versions  on  this  verse,  nor 
in  the   Targiim ;  and  modern  expounders  somewhat  differ,  though  the 


38  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXVII. 

11.  But  the  Lord  is  with  me  11.  Atqui  Jehova  mecuni  tanquam 

as  a  mighty  terrible  one  ;  there-  gigas  fortis,  {mit,  terribilis :)  propterea 

fore  my  persecutors  shall  stumble,  persecutores  mei  ruent,  et  non  prsevale- 

and  they  shall  not  prevail :  they  bunt ;  pudefient  valde,  quia  non  pru- 

shall   be    greatly   ashamed  ;    for  denter  agunt,  {vel,  non  prospere  succe- 

they  shall  not  prosper :  theh'  ever-  det  illis ;)  opprobrium  seculi  (id  est, 

lasting  confusion  shall  never  be  perpetuum ;  subaudkndum  est,  quod) 

forgotten.  non  oblivioni  tradetur. 

Here  the  Prophet  sets  up  God's  aid  against  all  the  plot- 
tings  formed  against  him.  However,  then,  might  perfidious 
friends  on  one  hand  try  privately  to  entrap  him,  and  open 
enemies  might  on  the  other  hand  publicly  oppose  him,  he 
yet  doubted  not  but  that  God  would  be  a  sufficient  protec- 
tion to  him.  And  we  ought  to  act  exactly  in  the  same 
manner,  whenever  Satan  rouses  the  wicked  against  us  to 
oppose  us  either  by  secret  artifices  or  by  open  cruelty  ;  God 
alone  must  be,  as  they  say,  our  brazen  wall.  But  we  must 
first  know  that  he  stands  on  our  side ;  for  the  power  of  God 
can  avail  nothing  to  animate  us,  except  we  be  firmly  per- 
suaded of  this  truth,  that  he  is  on  our  side.  And  how  this 
confidence  can  be  obtained,  we  shall  presently  see. 

He  says,  that  his  2:)ersecutors  would  fall,  so  that  they  would 
not  prevail,  but  be  ashamed.  We  see  how  many  persecuted 
the  holy  man,  and  also  with  what  arms  they  were  furnished  ; 
for  they  possessed  great  power,  and  were  also  endued  with 
guiles  and  intrigues.  But  the  Prophet  was  satisfied  with 
the  help  of  God  alone,  and  boldly  concluded,  that  they  would 

general  meaning  is  obvious,  and  is  given  very  lucidly  by  Calvin.     I  shall 
give  what  I  consider  to  be  the  most  literal  rendering, — 

Truly  I  have  heard  the  babbling  of  many,— 

"  Terror  on  every  side,  publish  ye ; 

We  also  shall  publish  it :" 

All  the  men  who  are  at  peace  with  me, 

Watch  for  my  halting, — 

"  He  may  perhaps  be  enticed  ; 

Then  we  shall  prevail  over  him, 

And  shall  take  on  him  our  revenge." 
Both  Grotius  and  Blayney  render  ""D,  "  truly,"  or  verily,  and  consider  this 
verse  connected  Avith  the  following.  There  is  evidently  in  the  second  line 
an  allusion  to  the  name  given  to  Pashur :  the  multitude,  by  the  way  of 
ridicule,  repeated  the  name.  Cocceius  and  Blayney  render  the  line  accord- 
ing to  this  meaning.  "  All  the  men,"  &c.,  Hterally,  "Every  man  of  my 
peace,"  that  is,  who  is  at  peace  with  him ;  they  were  those  who  seemed  to 
be  his  friends,  though  really  his  enemies,  and  plotting  for  his  downfal,  and 
that  by  trying  to  entice  him  out  of  his  course. — Ed. 


CHAP.  XX.  12.  COMMENTARIES  ON  JEREMIAH.  39 

fall ;  for  it  could  not  be  but  that  God  would  prove  victorious. 
Whenever,  then,  we  fight  with  the  world  and  the  devil  and 
his  slaves,  this  ought  in  the  first  place  to  come  to  our  minds, 
that  Gfod  stands  on  our  side  to  defend  our  cause  and  to  pro- 
tect our  safety.  This  being  settled,  we  may  then  boldly  defy 
both  the  artifices  and  the  violence  of  all  enemies  ;  for  it  can- 
not be  but  that  God  will  scatter,  lay  prostrate,  overwhelm, 
and  reduce  to  nothing  all  those  who  fight  against  him. 

He  further  says  that  their  reproach  would  be  perpetual, 
and  would  never  come  to  oblivion,  "We  have  seen  already  that 
the  Prophet  was  loaded  with  many  reproaches  ;  but  when- 
ever God  sufl^ers  his  servants  to  be  exposed  to  the  curses  of 
the  wicked,  he  in  due  time  aids  them  ;  and  therefore  we 
ought  fully  to  expect  that  he  will  shortly  dissipate,  as  mists, 
such  calumnies.  As  then  God,  according  to  what  is  said  in 
Psalm  xxxvii.  6,  brings  forth  the  innocency  of  the  godly  like 
the  dawn,  which  in  a  moment  appears  while  the  earth  seems 
buried  in  darkness,  so  the  Prophet  now  says  that  on  the 
other  hand  the  reproach  with  which  God  will  cover  all  the 
wicked  will  be  perpetual}     It  now  follows, — 

12.  But,  O  Lord  of  hosts,  that  12.  Et   (vel,  tu  autem)   Jehova 

triest  the  righteous,  and  seest  the  exercituum,  probans  justum,  videns 

reins  and  the  heart,  let  me  see  thy  renes  et  cor,  videbo  ultionem  tuam 

vengeance  on  them  :  for  imto  thee  ex  ipsis,  quia  tibi  patefeci  litem  me- 

have  I  opened  my  cause.  am  {yel,  jus  meam,  causam  meam.) 

The  Prophet  shews  here  briefly  how  he  dared  to  allege 
God's  name  and  help  against  his  enemies  ;  for  hypocrites 

^  Except  in  the  first  line,  the  Sept.  and  the  Vulg.  differ  from  the  text 
as  well  as  from  one  another ;  both  are  exceedingly  confused.  Few  ex- 
pounders have  kept  the  proper  tenses  of  the  verbs.  The  Prophet  states 
not  only  what  would  happen  to  his  enemies,  but  also  what  had  already  in 
part  happened  to  them, — 

11.  But  Jehovah  is  with  me  as  a  terrible  warrior ; 

Therefore  my  persecutors  shall  stumble, 

And  shall  not  prevail : 

They  have  become  exceedingly  ashamed, 

Because  they  have  not  succeeded  ; 

A  perpetual  shame ! 

It  shall  not  be  forgotten. 
The  last  two  lines  are  according  to  what  Horsley  suggests.     "  A  terrible 
warrior"  is  rendered  by  the  Sept^  "  a  strong  combatant,  f^a,x,*)rY>i  l<rx.vuv ;" 
by  the  Vulg,,  "  a  brave  warrior,  hellator fortis  ;"  by  the  Syr.,  "  the  strong- 
est giant;"  and  by  the  Arab.,  "the  strongest  help."— ^d 


40  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXVII. 

often  boast  that  God  is  their  helper,  but  they  falsely  pre- 
tend his  name.  The  proof,  then,  by  which  the  Prophet 
shews  that  he  did  not  falsely  or  presumptuously  pretend 
what  he  had  stated, — that  God  was  to  hira  like  a  strong 
giant,  who  could  easily  lay  prostrate  all  the  wicked,  ought 
to  be  well  weighed  ;  and  it  was  this — that  he  dared  to  make 
God  the  witness  and  judge  of  his  integrity.  Hence  if  we 
desire  to  have  God's  name  to  plead  for  the  purpose  of  re- 
pelling all  those  artifices  which  are  contrived  against  us  by 
the  devil,  we  must  learn  to  offer  ourselves  to  be  tried  by  him, 
so  that  he  may  really  examine  our  thoughts  and  feelings. 

Now,  in  the  first  place,  let  us  bear  in  mind  what  the  Pro- 
phet teaches, — that  nothing  is  hid  from  God  ;  for  hypocrites 
will  not  hesitate  to  go  so  far  as  to  offer  themselves  to  be 
tried  by  God ;  but  they  do  not  yet  duly  consider  what  is 
said  here,  that  nothing  is  hid  from  him.  There  are  many 
recesses  in  the  heart  of  man,  and  we  know  that  all  things 
there  have  many  wrappings  and  coverings  ;  but  God  in  the 
meantime  is  a  heart-discerner,  {Kaphioyvwcrrr)^,)  who  proves  the 
heart  and  reins.  Under  the  word  reins,  the  Hebrews  include 
all  the  hidden  thoughts  and  feelings.  We  must  then  re- 
member this  as  the  first  thing,  that  the  Prophet  acknow- 
ledges that  there  can  be  no  disguise  as  to  God,  and  that 
men  gain  nothing  by  acting  fallaciously,  for  he  penetrates 
into  tJie  inmost  thoughts  and  discerns  between  the  thoughts 
and  the  feelings. 

He  adds  that  the  righteous  are  tried  by  God.  There  is  to 
be  understood  here  a  contrast,  because  men's  judgment  is 
commonly  superficial ;  for  when  there  is  an  appearance  of 
integrity,  there  is  an  immediate  acquittal,  though  the  heart 
may  be  deceitful  and  full  of  all  perfidy.  The  Proj^het  then 
means,  that  when  we  come  to  God's  tribunal  no  one  is  there 
acquitted  but  he  who  brings  a  pure  heart  and  real  integrity. 
He  then  rises  to  a  higher  confidence,  and  says,  that  he 
sliould  see  the  vengeance  of  God. 

We  now  see  whence  the  Prophet  derived  his  confidence, 
even  because  he  had  thoroughly  examined  himself,  and  that 
before  God  ;  he  had  not  appealed  to  earthly  witnesses  only, 
nor  had  he,  as  it  were,  ascended  a  public  theatre  to  solicit 


CHAP  XX.  12.  COMMENTARIES  ON  JEREMIAH.  41 

tlie  favour  of  the  people  ;  but  he  knew  that  be  was  approved 
by  God,  because  he  was  sincere  and  honest. 

And  then  he  justly  adds,  at  the  same  time,  that  he  had 
made  known  his  cause  or  his  complaint  to  God.  There  is  to 
be  understood  here  again  a  contrast ;  for  they  who  are  car- 
ried away  by  the  popular  breath  do  not  acquiesce  in  God's 
judgment.  Ambition,  like  a  violent  wind,  always  carries 
men  along  so  that  they  cannot  stop  themselves  ;  hence  it  is 
that  neither  the  testimony  of  conscience  nor  the  judgment 
of  God  has  much  weight  with  them.  But  the  Prophet  says, 
that  he  had  made  known  his  cause  to  God. 

If  any  one  objects  and  says,  that  hypocrites  do  the  same, 
to  this  I  answer,  that  though  some  imitation  may  appear  in 
them,  there  is  nothing  real  or  genuine  ;  for  though  they 
may  boast  that  God  is  their  witness,  and  that  he  approves 
of  their  cause,  it  is  only  what  the}^  speak  vainly  before  men  ; 
for  there  is  not  one  of  them  who  deals  thus  privately  with 
God.  As  long,  then,  as  they  are  given  to  ostentation,  they 
do  not  make  known  their  cause  to  God,  however  they  may 
appeal  to  him,  refer  to  his  tribunal,  and  declare  that  they 
have  no  other  end  in  view  but  to  promote  his  glory.  They, 
then,  who  boastingly  sound  forth  these  things  before  the 
world  for  their  own  advantage,  do  not  yet  make  known  their 
cause  to  God,  but  by  frivolous  and  vain  boasting  pretend  his 
name. 

What,  then,  is  it  to  make  known  our  cause  to  God  ?  It 
is  to  do  this  when  no  one  is  witness,  and  when  God  alone 
appears  before  us.  When  we  dare  in  our  prayers  to  address 
God  thus, — "  0  Lord,  thou  knowest  my  integrity,  thou 
knowest  that  there  is  nothing  hid  which  I  do  now  lay  before 
thee,"  then  it  is  that  we  truly  make  known  our  cause  to 
God  ;  for  in  this  case  there  is  no  regard  had  for  men,  but 
we  are  satisfied  with  the  judgment  of  God  alone.  This  was 
the  case  with  the  Prophet  when  he  said,  that  he  had  made 
known  his  cause  to  God  ;  and  it  must  have  been  so,  for  we 
liave  seen  that  all  ranks  of  men  were  opposed  to  him.  As 
then  he  was  under  the  necessity  of  fleeing  to  the  only  true 
God,  he  justly  says,  that  he  had  referred  his  cause  to  him. 

By  saying  that  he  should  see  the  vengeance  of  God,  he 


42  COMMENTARIES  ON  JEREMIAH.  LECT.LXXVII. 

alludes  to  that  wished-for  revenge  before  mentioned,  for  his 
enemies  had  said,  "  Let  us  take  our  revenge  on  him/'  The 
Prophet  says,  "  I  shall  see  thy  vengeance,  0  Lord.''  By  say- 
ing that  he  should  see  it,  he  speaks  as  though  he  had  his 
hands  tied  ;  for  thus  the  faithful,  of  their  own  accord,  re- 
strain themselves,  because  they  know  that  they  are  forbidden 
by  God's  command  to  revenge  themselves  on  their  enemies. 
As,  then,  there  is  a  difference  between  doing  and  seeing,  the 
Prophet  here  makes  a  distinction  between  himself  and  the 
audaciously  wicked  ;  for  he  would  not  himself  take  vengeance 
according  to  the  violence  of  his  wrath,  but  that  he  should 
only  see  it  ;  and  then  he  calls  it  the  vengeance  of  God,  for 
men  rob  God  of  his  right  whenever  they  revenge  themselves 
according  to  their  own  will.  Paul  says,  "  Give  place  to 
wrath.''  (Rom.  xii.  19.)  "While  exhorting  the  faithful  to 
forbearance,  he  uses  this  reason,  that  otherwise  no  place  is 
given  to  God's  judgment ;  for  whenever  we  take  revenge, 
we  anticipate  God,  as  though  every  one  of  us  ascended  God's 
tribunal,  and  arrogated  to  ourselves  his  office.  We  now, 
then,  perceive  what  this  mode  of  speaking  means.^ 

But  we  must  at  the  same  time  notice,  that  God's  ven- 
geance is  not  to  be  imprecated,  except  on  the  reprobate  and 
irreclaimable.  For  the  Prophet  no  doubt  pitied  his  enemies, 
and  wished,  if  they  were  reclaimable,  that  God  would  be 
propitious  and  merciful  to  them,  according  to  what  we  have 
before  seen.  What,  then,  the  revenge  intimates  of  which  he 
speaks  is,  that  he  knew  by  the  prophetic  spirit  that  they 
were  wholly  irreclaimable  ;  and  as  his  mind  was  under  the 

'  There  is  but  little  difference  between  this  verse  and  the  20th  of  the 
11th  chapter ;  the  variety  is  in  the  first  two  lines.     While  here  we  have — 
But  Jehovah  of  hosts,  who  art  the  trier  of  the  righteous, 
The  seer  of  the  reins  and  of  the  heart; 
we  have  as  follows  in  chap.  xi.  20, — 

But  Jehovah  of  hosts,  who  art  a  righteous  judge, 
The  trier  of  the  reins  and  of  the  heart. 
As  in  the  former  instance,  the  Versions  render  what  follows  as  an 
imprecation, — "  May  1  see,"  &c.,  while  the  Tar  gum  does  as  Calvin^  "  I 
shall  see,"  &c. ;  and  this  better  comports  with  the  passage.  The  Prophet 
first  mentions  God  as  a  righteous  judge,  and  then  he  concludes  that  he 
should  see  God's  vengeance  on  his  enemies,  because  he  had  devolved  his 
cause  on  him,  or  revealed  it  to  him.  lie  had  referred  his  cause  to  a 
righteous  judge,  and  hence  he  felt  assured  that  vengeance  would  overtake 
his  enemies. — Ed. 


CHAP.  XX.  13.  COMMENTARIES  ON  JEREMIAH.  4o 

influence  of  right  zeal,  he  could  imprecate  on  them  the 
vengeance  of  God.  If  any  one  now,  after  the  example  of 
the  Prophet,  should  wish  all  his  enemies  destroyed,  and 
would  have  God  armed  against  them,  he  would  act  very 
presumptuously,  for  it  does  not  belong  to  us  to  determine 
before  the  time  who  the  reprobate  and  the  irreclaimable 
are  ;  until  this  be  found  out  by  us,  we  ought  to  pray  for  all 
without  exception,  and  every  one  ought  also  to  consider  by 
what  zeal  he  is  influenced,  lest  we  should  be  under  the 
power  of  turbulent  feelings,  as  is  commonly  the  case,  and 
lest  also  our  zeal  be  hasty  and  inconsiderate.  In  short, 
except  it  be  certain  to  us  that  our  zeal  is  guided  by  the 
spirit  of  uprightness  and  wisdom,  we  should  never  pray  for 
vengeance  on  our  enemies.     He  afterwards  adds, — 

13.   Sing  unto  the  Lord,  praise  ye  13.     Canite    Jehovse,    celebrate 

the  Lord  ;  for  he  hath  delivered  the  Jehovam,     quia     eripuit     animam 

soul  of  the  poor  from  the  hand  of  miseri  (vel,  afflicti)  e  manu  scelera- 

evil-doers.  torum. 

Here  the  Prophet  breaks  out  into  an  open  expression  of 
joy,  and  not  only  gives  thanks  himself  to  God,  that  he  had 
been  freed  from  the  intrigues  and  violence  of  the  wicked, 
but  he  also  summons  others,  and  encourages  them  to  sing 
praises  to  God  ;  as  though  he  had  said,  that  his  deliverance 
was  such  a  favour,  that  not  only  he  should  be  thankful  to 
God  for  it,  but  that  all  should  join  to  celebrate  it,  according 
to  what  is  said  by  Paul  in  2  Cor.  i.  11,  that  thanks  might  be 
given  by  many  to  God.  The  Prophet  no  doubt  had  ex- 
perienced God's  help,  yea,  that  help  which  he  had  before  so 
highly  extolled.  As,  then,  he  had  really  found  that  God 
was  victorious,  and  that  his  safety  had  been  defended  against 
all  the  ungodly  by  God's  invincible  power,  he  in  full  confi- 
dence expressed  his  thanks,  and  wished  all  God's  servants 
to  join  with  him.^ 

Whenever,  then^  we  are  reduced  into  straits,  and  seem  to 

^  The  "  poor"  here  does  not  mean  him  who  is  in  low  circmnstances,  but 
lim  who  is  helpless  or  defenceless ;  and  this  is  the  meaning  of  the  word 
)ften  in  other  parts,  especially  in  the  Psalms.  The  word  "  soul,"  too, 
iiere  and  in  other  places,  means  Ufe, — 

Sing  ye  to  Jehovah,  praise  Jehovah, 

For  he  hath  rescued  the  life  of  the  helpless 

From  the  hand  of  malignants. — EfJ, 


44  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXVII, 

be,  as  it  were,  rejected  by  God  himself,  let  us  still  wait 
patiently  until  he  may  be  pleased  to  free  us  from  the  hand 
of  the  wicked  ;  without  misery  and  distress  preceding,  we 
should  never  sufficiently  acknowledge  the  power  of  God  in 
preserving  us.  Thus  Jeremiah  confesses  that  he  w^as  for  a 
time  miserable  and  oppressed,  but  that  he  was  at  length 
delivered,  even  when  the  ungodly  and  wicked  thought  them- 
selves victorious.  Now  follows  an  outcry,  which  seems  to 
be  of  a  very  different  character, — 

14.  Cursed  he  the  day  wherein  14.  Maledictus  dies,  quo  natus 
I  was  bom:  let  not  the  day  wherein  sum  (in  eo,  sed  abundat ;)  dies  quo 
my  mother  bare  me  be  blessed.  peperit    me    mater  mea,    non    sit 

benedictus : 

15.  Cursed  be  the  man  who  15.  Maledictus  vir,  qui  nuntiavit 
brought  tidings  to  my  father,  saying,  patri  meo,  dicendo,  Natus  est  tibi 
A  man-child  is  born  unto  thee,  filius  masculus ;  quoniam  (w?,  quan- 
making  him  very  glad.  do)   loetificavit    eurn  (hoc  est,  cum 

vellet  exhilarare  patrem  meum.) 

16.  And  let  that  man  be  as  the  16.  Et  sit  vir  ille  quasi  urbes 
cities  which  the  Lord  overthrew,  quas  perdidit  Jehova,  et  non  poeni- 
and  repented  not :  and  let  him  hear  tuit,  et  audiat  clamorem  mane,  et 
the  cry  in  the  morning,  and  the  turaultum  tempore  meridian o,  (hoc 
shouting  at  noon-tide.  est,  in  meridie  ipsa.) 

It  seems,  as  I  have  said,  that  the  Prophet  was  inconsistent 
with  himself ;  from  joy  and  thanksgiving  he  immediately 
passed  into  curses  and  execrations  ;  wdiat  could  have  been 
less  appropriate  ?  If  we  say  that  he  was  tried  by  a  new 
temptation,  yet  this  seems  by  no  means  satisfactory,  though 
it  is  in  this  way  that  interpreters  commonly  untie  the  knot. 
But  it  seems  to  me  a  levity  unworthy  of  the  holy  man  to 
pass  suddenly  from  thanksgiving  to  God  into  imprecations, 
as  though  he  had  forgotten  himself.  I,  therefore,  doubt  not 
but  that  the  Prophet  here  relates  liow  grievously  he  had 
been  harassed  by  his  own  thoughts.  The  whole  of  this 
passage,  then,  is  connected  wdth  thanksgiving,  for  he  ampli- 
fies the  deliverance  which  he  has  just  mentioned,  that  is, 
that  he  had  been  brought  back,  as  it  were,  from  the  lower 
regions.  Thus  he  recites,  in  the  latter  passage,  what  liad 
before  happened  to  him,  as  though  he  had  said,  "  "When  I 
now  dcclaie  that  I  have  been  rescued  by  God  from  the 
hand  of  the  wicked,  I  cannot  sufficiently  express  the  great- 
ness of  that  favour,  until  I  make  it  more  clearlv  known  to 


CHAP.  XX.  1  I- 16.       COMMENTARIES  ON  JEREMIAH.  4o 

all  the  godly  how  great  and  how  dreadful  agonies  I  suffered, 
so  that  I  cursed  my  birth-day,  and  abhorred  everything  that 
ought  to  have  stimulated  me  to  give  praise  to  God/' 

In  short,  the  Prophet  teaches  us  here  that  he  was  not 
only  opposed  by  enemies,  but  also  distressed  inwardly  in  his 
mind,  so  that  he  was  carried  away  contrary  to  reason  and 
judgment,  by  turbulent  emotions  which  even  led  him  to 
give  utterance  to  vile  blasphemies.  For  what  is  here  said 
cannot  be  extenuated  ;  but  the  Prophet  most  grievously 
sinned  when  he  became  thus  calumnious  towards  God  ;  for 
a  man  must  be  in  a  state  of  despair  when  he  curses  the  day 
in  which  he  was  born.  Men  are,  indeed,  wont  to  celebrate 
their  birth-day ;  and  it  was  a  custom  which  formerly  prevailed, 
to  acknowledge  yearly  that  they  owed  it  to  God's  invaluable 
goodness  that  they  were  brought  forth  into  vital  light. 
As  then  it  is  a  reason  for  thanksgiving,  it  is  evident  that 
when  we  turn  to  a  curse  what  ought  to  rouse  us  to  praise 
God,  we  are  no  longer  in  a  right  mind,  nor  possessed  of 
reason,  but  that  we  are  seized  as  it  were  with  a  sacrilegious 
madness ;  and  yet  into  this  state  had  the  Prophet  fallen.^ 

^  The  greatest  difficulty  in  this  passage  is  the  connection.  That  Jere- 
miah should  have  cursed  his  birth-day  is  what  can  be  accounted  for,  as  in 
the  case  of  Job.  Nature,  even  in  the  best  of  men,  sometimes  utters  its 
own  voice.  But  how  he  came  to  do  this  immediately  after  having  thanked 
God  for  his  deHverance,  seems  singular.  The  explanation  of  Calvin,  that 
he  relates  what  had  passed  in  his  mind,  while  he  was  confined  by  Pashur,  is 
plausible,  and  has  been  adopted  by  Grotius,  Gataker,  Cocceius,  and  Henry. 
Grotius  considered,  "  I  had  said,"  to  be  understood  at  the  beginning  of  the 
fourteenth  verse.  Adam  Clarke  thought  that  the  words  have  been  trans- 
posed, and  that  the  five  last  verses  ought  to  come  in  between  the  eighth 
and  the  ninth  verse :  and  he  says  what  is  true,  that  there  are  many  transpo- 
sitions in  this  book.  Houbiganf,  approved  by  Horsley,  thought  the  right 
place  for  these  verses  is  between  the  sixth  and  the  seventh  verse.  But 
these  transpositions  are  not  satisfactory.  Venema's  notion  is,  that  Jere- 
miah does  not  speak  in  his  own  name,  but  in  the  name  of  Pashur.  Hav- 
ing described  in  the  previous  verse  his  own  case,  the  protection  he  found 
from  God,  he  describes  in  these  verses  the  wretchedness  and  misery  of  his 
persecutor,  and  introduces  him  as  cursing  his  birth-day,  &c.  But  this  is 
very  far-fetched  and  fanciful.  Scott  acknowledges  the  transition  to  be 
very  extraordinary,  but  yet  thinks  that  the  Prophet  describes  what  had 
passed  through  his  own  mind,  and  says  that  the  experience  of  good  men 
proves  that  such  sudden  changes  occur.  "  An  experimental  acquaintance 
with  our  hearts,"  he  says,  "  and  the  variations  of  our  passions,  under 
sharp  trials,  as  encouraging  or  discouraging  thoughts  occur  to  our  minds, 
will  best  enable  us  to  understand  it."  This  is  probably  the  right  view  of 
the  subject.    The  Prophet,  indeed,  acknowledged  God's  kindness  in  saving 


M  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXVII. 

We  may  then  here  learn  with  what  care  ought  every  one 
of  us  to  watch  himself,  lest  we  be  carried  away  by  a  violent 
feeling,  so  as  to  become  intemperate  and  unruly. 

At  the  same  time  I  allow,  and  it  is  what  we  ought  care- 
fully to  notice,  that  the  origin  of  his  zeal  was  right.  For 
though  the  Prophet  indirectly  blamed  God,  we  ought  yet  to 
consider  the  source  of  his  complaint ;  he  did  not  curse  his 
birth-day  because  he  was  afflicted  with  diseases,  or  because 
he  could  not  endure  poverty  and  want,  or  because  he  suffered 
some  private  evils  ;  no,  nothing  of  this  kind  was  the  case 
with  the  Prophet ;  but  the  reason  was,  because  he  saw  that 
all  his  labour  was  lost,  which  he  spent  for  the  purpose  of 
securing  the  wellbeing  of  the  people  ;  and  further,  because 
he  found  the  truth  of  God  loaded  with  calumnies  and  re- 
proaches. "When,  therefore,  he  saw  the  ungodly  thus 
insolently  resisting  him,  and  that  all  religion  was  treated 
with  ridicule,  he  felt  deeply  moved.  Hence  it  was  that  the 
holy  man  was  touched  with  so  much  anguish.  And  we 
hence  clearly  see,  that  the  source  of  his  zeal  was  right. 

But  we  are  here  reminded  how  much  vigilance  we  ought 
to  exercise  over  ourselves  ;  for  in  most  instances,  when  we 
become  weary  of  life,  and  desire  death,  and  hate  the  world, 
with  the  light  and  all  the  blessings  of  God,  how  is  it  that 
we  are  thus  influenced,  except  that  disdain  reigns  within  us, 
or  that  we  cannot  with  resignation  bear  reproaches,  or  that 
poverty  is  too  grievous  to  us,  or  that  some  troubles  press  on 
us  too  heavily  ?  It  is  not  that  we  are  influenced  by  a  zeal 
for  God.  Since,  then,  the  Prophet,  who  had  no  regard  to 
himself  nor  had  any  private  reason  either  of  gain  or  of  loss, 
became  yet  thus  exasperated  and  so  very  vehement,  nay, 
seized  with  so  violent  a  feeling,  we  ought  surely  to  exercise 
the  more  care  to  restrain  our  feelings ;  and  though  many 
things  may  daily  happen  to  us,  which  may  produce  weari- 
ness, or  overwhelm  us  with  so  much  disdain  as  to  render  all 
things  hateful  to  us,  we  ought  yet  to  contend  against  such 
feelings  ;  and  if  we  cannot,  at  the  first  effort,  repress  and 

his  life,  and  invited  others  to  join  him  in  praising  him  :  yet  when  he 
considered  his  circumstances,  he  gave  way  to  his  own  natural  feehngs. — 
Efl. 


CHAP.  XX.  14-1 6.     COMMENTARIES  ON  JEREMIAH.  47 

subdue  them,  we  ought,  at  least,  according  to  the  example 
of  the  Prophet,  to  learn  to  correct  them  by  degrees,  until 
God  cheers  and  comforts  us,  so  that  we  may  rejoice  and  sing 
a  song  of  thanksgiving. 

PRAYER. 

Grant,  Almighty  God,  that  as  virulent  tongues  now  surround  us, 
and  the  devil  has  many  mercenaries,  who  have  nothing  else  in 
view  but  to  prevent  by  clamours  whatever  is  rightly  derived 
from  thee,  and  has  proceeded  from  thy  mouth, — 0  grant,  that 
we  may  firmly  oppose  such  intrigues,  and  also  stand  with  reso- 
lute minds  against  all  their  violent  artifices,  and  proceed  in  the 
course  of  thy  holy  calling,  until  we  shall  at  length  surely  know 
that  they  who  trust  in  thee,  and  faithfully  devote  themselves  to 
thy  service,  are  never  left  without  thy  help  ;  and  that,  having 
at  last  finished  our  warfare,  we  may  be  gathered  into  that  blessed 
rest  which  has  been  obtained  for  us  by  the  blood  of  thine  only- 
begotten  Son. — Amen. 


We  said  yesterday  that  the  Prophet's  confused  state  of 
mind  is  described  in  this  passage  ;  for  he  would  have  no 
doubt  himself  confessed,  that  he  was  carried  away  by  an 
intemperate  feeling,  so  as  not  to  be  himself;  for  it  is  to  cast 
reproach  on  God  when  any  one  curses  his  own  birth-day. 
And  he  goes  farther  than  this,  for  he  adds.  Cursed  he  the 
man  who  declared  to  my  father,  that  a  male  child  was  horn. 
Here  he  not  only  fights  against  God,  but  is  also  ungrateful 
towards  men  ;  for  what  but  thanks  did  he  deserve  who  first 
told  his  father  that  he  had  a  son  born  to  him  ?  It  was  then 
an  ingratitude  in  no  way  excusable.  And  hence  we  also 
learn  that  the  Prophet  had  no  control  over  his  feelings,  but 
was  wholly  led  away  by  a  blind  impulse,  which  made  him 
to  utter  very  inconsiderate  words  ;  for  in  this  sentence  there 
is  no  piety  nor  humanity ;  but  as  I  have  said,  the  Prophet 
was  ungrateful  to  men  as  well  as  to  God ;  and  his  hyperboli- 
cal language  also  more  fully  expresses  how  intemperate  his 
feelings  were,  who  declared  to  my  father  that  a  male  child  was 


48  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXVIII. 

horn.  He  seems  here,  as  though  he  avowedly  despised  God's 
favour,  for  we  know  that  males  are  preferred  to  females. 
But  the  Prophet  mentions  here  the  word  male,  as  though 
he  wished  to  complain  of  what  he  ought  to  have  been  thank- 
ful for. 

And  he  adds,  Who  with  joy  made  him  joyful.  We  see,  as 
it  is  commonly  said,  how  he  mingles  heaven  and  earth  ;  for 
had  it  been  in  his  power,  when  this  frenzy  possessed  his 
mind,  he  would  have  certainly  disturbed  all  the  elements. 
But  more  grievous  and  more  inordinate  is  what  follows,  Let 
that  man  he  like  the  cities  which  God  destroyed  without  re- 
pentance. Why  did  he  imprecate  on  an  innocent  man  the 
destruction  of  Sodom  and  Gomorrah  ?  and  then  he  speaks 
not  of  temporal  punishment,  but  devotes  the  man  to  endless 
perdition,  for  that  is  the  import  of  the  words,  and  he  repented 
not ;  as  though  he  had  said,  "  May  God  be  angry  with  him, 
without  shewing  any  mercy,  but  manifest  himself  as  wholly 
implacable,  as  he  dealt  with  Sodom,  which  he  at  once 
destroyed  without  leaving  it  any  hope.''  Had  he  spoken  of 
an  inveterate  enemy,  he  ought  to  have  kept  within  those 
bounds  prescribed  to  all  God's  children  ;  but  he  had  nothing 
against  the  man  who  brought  the  news  to  his  father.  We 
hence  see  how  he  was  led  away  as  it  were  by  an  insane  im- 
pulse. 

But  let  us  hence  learn  to  restrain,  in  due  time,  our  feel- 
ings, which  will  pass  over  all  bounds  if  we  indulge  them  ; 
for  they  w^ill  break  out  then  as  it  were  into  fury,  as  the  case 
was  with  the  Prophet. 

He  also  adds.  Let  him  hear  a  cry  in  the  morning,  and  a 
tumult  at  noon-tide.  Here  he  devotes  an  innocent  man  to 
perpetual  inquietude.  And  mention  is  made  of  the  dawn, 
for  we  know  that  terrors  occur  during  darkness  in  tlie  night. 
If  anything  happens  in  the  day-time,  we  inquire  what  it  is, 
and  we  are  not  so  frightened  ;  but  when  there  is  any  noise 
in  the  night,  fear  takes  full  possession  of  us.  There  is  then 
something  monstrous  in  what  the  Prophet  expresses  here. 
Hence,  also,  we  more  fully  learn  how  very  hot  was  his  indig- 
nation, that  he  thus  wished  perpetual  torments  to  an  inno- 
cent man.     In  the  morning,  he  says,  let  him  hear  a  cry,  and 


CHAP.  XX.  17,  18.      COMMENTARIES  ON  JEREMIAH.  49 

at  noon  a  tumult  Had  he  said,  "  Let  him  hear  a  cry  perpe- 
tually,'' it  would  not  have  been  so  grievous.  It  now  fol- 
lows,— 

17.  Because  he  slew  me  not  IT.  Quare  non  occidisti  meabutero? 
from  the  womb  ;  or  that  my  et  fuisset  {hoc  est,  ut  esset)  mihi  mater 
mother  might  have"  been  my  mea  sepulchrum  meum  ?  et  in  utero  ejus 
grave,  and  her  womb  to  he  al-  conceptus  sseculi  {id  est,  perpetuus,  vely 
ways  great  with  me.  uterus  ejus  fuisset  in  conceptu  perpetuo ; 

et  hcec  posterior  expositio  videtur  melius 
quadrare,  ac  si  diceret,  Fuisset  uterus 
matris  mece  sterilis,  ita  ut  non  conciperet 
nisi  post  scecuhun,  id  est,  nunquam.) 

18.  Wherefore  came  I  forth  18.  Quare  ex  utero  egressus  sum  ad 
out  of  the  womb  to  see  labour  videnduni  molestiani  et  dolorem,  ut  con- 
and  sorrow,  that  my  days  should     sumantur  in  opprobrio  dies  mei  ? 

be  consumed  with  shame  ? 

After  having  denounced  his  imprecations  on  his  birth-day, 
and  on  the  messenger  wdio  had  wished  to  convey  joy  to  liis 
father,  Jeremiah  now  expostulates  with  God.  It  hence 
appears  how  great  w^as  his  madness  ;  for  thus  must  we  speak. 
But  if  Jeremiah  spared  not  God,  how  should  he  spare  a 
mortal  man  ?  There  is  then  no  doubt  but  that  he  raged 
furiously  against  God,  for  his  expostulation  is  that  of  a  man 
wholly  desperate  ;  he  asks,  why  he  was  not  slain  from  the 
womb,  as  though  he  did  not  regard  it  as  a  kindness  that  he 
came  alive  into  light.  But  this  life,  though  exposed  to  many 
sorrows,  ought  yet  to  be  counted  as  an  evidence  of  God's 
inestimable  favour.  As  the  Prophet,  then,  not  only  despised 
this  goodness  of  God,  but  contended  with  God  himself,  be- 
cause he  had  been  created  a  man  and  brought  into  light, 
how  great  was  his  ingratitude  ! 

He  then  adds,  My  mother  might  have  been  my  grave  ;^ 

^  Our  version  seems  right  in  rendering  the  1  in  this  sentence  or  ;  and  so 
it  ought  to  be  rendered  in  the  previous  verse,  otherwise  there  is  an  incon- 
sistency in  representing  a  man  destroyed,  and  hearing  an  outcry,  &c.  The 
two  verses  may  be  thus  rendered, — 

16.  And  let  that  man  be  like  the  cities 

Which  Jehovah  overturned  and  repented  not; 
Or  a  hearer  of  an  outcry  in  the  morning 
And  of  tumult  at  noon-tide. 

17.  Why  not  slay  me  did  he  from  the  womb  ? 
Or  become  to  me  did  my  mother  my  grave, 
And  her  womb  a  perpetual  conception  ? 

The  last  words  are,  literally,  "  a  conception  of  perpetuity,"— the  Vulg, 
VOL.  III.  D 


50  COMMENTARIES  ON  JEREMIAH.        LECT.  LXXVIII. 

that  is,  "  This  light  and  life  I  value  not  ;  why  then  did  I 
not  die  in  my  mother's  womb  ?  and  why  did  she  conceive 
me?"  Then  he  says,  Why  came  I  forth  from  the  womb  that 
I  might  see  trouble  and  sorrotu,  and  that  my  days  might  be 
consumed  in  reproach  ?  Here  he  gives  a  reason  why  he  was 
wearied  of  life ;  but  he  could  not  have  been  cleared  on  this 
account,  nor  ought  he  to  be  so  at  this  day  ;  for  what  just 
cause  can  we  have  to  contend  with  God  ?  Jeremiah  was 
created  to  sorrow  and  trouble  :  this  is  the  condition  of  all  ; 
why,  then,  should  God  be  blamed  ?  His  days  were  sj^ent  in 
reproach  :  there  was  nothing  new  in  his  case  ;  for  many  who 
have  received  an  honourable  testimony  from  God  had  suf- 
fered many  wrongs  and  reproaches.  Why,  then,  did  he  not 
look  to  them  as  examples,  that  he  might  bear  with  patience 
and  resignation  what  had  happened  to  other  holy  men  ?  but 
he  seemed  as  though  he  wished  to  appear  as  it  were  in  public, 
that  he  might  proclaim  his  disgrace,  not  only  to  his  own 
age,  but  to  every  age  to  the  end  of  the  world. 

At  the  same  time  we  must  remember  the  object  he  had  in 
view  ;  for  the  Prophet,  as  we  have  said,  was  not  seized  with 
this  intemperate  spirit  after  he  had  given  thanks  to  God, 
and  exulted  as  a  conqueror,  but  before ;  and  in  order  to 
amplify  the  grace  of  God  in  delivering  him  as  it  w^ere  from 
hell  itself,  into  which  he  had  plunged  himself,  he  mentioned 
what  had  passed  through  his  mind.  The  drift  of  the  whole 
description  seems  to  be  this, — "  I  was  lost,  and  my  mind 
could  conceive  nothing  but  what  was  bitter,  and  with  a  full 
mouth  I  vomited  forth  poison  and  blasphemies  against  God." 
What  the  Prophet  then  had  here  in  view,  was  to  render  more 
conspicuous  the  kindness  of  God  in  bringing  him  to  light 
from  so  deep  an  abyss. 

A  similar  mode  of  speaking  is  found  in  the  third  chapter 
of  Job.  But  Job  had  not  the  reason  which,  as  we  have  said, 
Jeremiah  had  ;  for  Jeremiah  was  not    influenced  by  any 

has,  '•'  an  eternal  conception," — the  Si/r.,  "  a  perpetual  conception,"    Then 

the  next  verse  is  as  follows, — 

18.  For  what  purpose  has  this  been  f 
From  the  womb  I  came  forth 
To  see  hibour  and  sorrow^ 
And  spent  in  shame  are  my  days. — EJ. 


CHAP.  XX.  1  7-]  8.      COMMENTARIES  ON  JEREMIAH.  51 

private  grief  when  carried  away  by  an  insane  impulse  to 
speak  against  Grod.  Whence,  then,  was  his  great  grief?  even 
because  he  saw  he  was  despised  by  the  people,  and  that  the 
whole  of  religion  was  esteemed  by  them  as  nothing :  in  short, 
he  saw  that  the  state  of  things  was  quite  hopeless.  He  was, 
then,  inflamed  with  zeal  for  God's  glory ;  and  he  also  was 
extremely  grieved  at  the  irreclaimable  w^ickedness  of  the 
people ;  but  Job  had  only  a  respect  to  his  own  sufferings. 
There  was,  therefore,  a  great  difference  between  Job  and 
Jeremiah  ;  and  yet  we  know  that  both  were  endowed,  as  it 
w^ere,  with  angelic  virtue,  for  Job  is  named  as  one  of  three 
just  men,  who  seemed  to  have  been  elevated  above  all  man- 
kind;  and  Jeremiah,  if  a  comparison  be  made,  was  in  this 
instance  more  excusable  than  Job ;  and  yet  we  see  that 
they  were  both  inflamed  with  so  unreasonable  a  grief,  that 
they  spared  neither  God  nor  man. 

Let  us  then  learn  to  check  our  feelings,  that  they  may  not 
break  out  thus  unreasonably.  Let  us  at  the  same  time  know 
that  God's  servants,  though  they  may  excel  in  firmness,  are 
yet  not  wholly  divested  of  their  corruptions.  And  should  it 
happen  at  any  time  to  us  to  feel  such  emotions  within  us, 
let  not  such  a  temptation  discourage  us  ;  but  as  far  as  w^e 
can  and  as  God  gives  us  grace,  let  us  strive  to  resist  it,  until 
the  firmness  of  our  faith  at  length  gains  the  ascendency,  as 
we  see  was  the  case  wdth  Jeremiah.  For  when  overwhelmed 
with  such  a  confusion  of  mind  as  to  lie  down  as  it  were  dead 
in  hell  itself,  he  w^as  yet  restored,  as  we  have  seen,  to  such 
a  soundness  of  mind,  that  he  afterwards  courageously  exe- 
cuted his  own  ofiice,  and  also  gloried,  according  to  what  we 
observed  yesterday,  in  the  help  of  God.     Let  us  proceed, — 


CHAPTER  XXL 


1.  The  word  which  came  unto  1.   Serrao   qui   datus  fuit   Jeremire 

Jeremiah  from  the  Lord,  when  (factus  fuit  ad  Jeremiam)  a  Jehova, 

king    Zedekiah    sent  unto    him  eum   misisset   ad  eum   rex    Zedekias 

Pashur  the  son  of  Melchiah,  and  Phassur  filium   Malchiah  et   Zepha- 

Zephaniah  the  son  of  Maaseiah  niam  filium  Maassiah  sacerdotem  {vel, 

the  priest,  saying,  sacerdotis)  dicendo, 


52  COMMENTARIES  ON  JEREMIAH.         LECT.  LXXVIII. 

'    2.  Enquire,  I  pray  thee,  2.  Interroga  (inquire)  nunc   pro  nobis 

oftheLordfor  us,  (forNebu-  (aut,  consule  pro  nobis)  Jehovam  ;  quia 

chadrezzar  king  of  Babylon  Nebuchadnezer   rex    Babylonis    prjeliatur 

maketh  war  against  us.)  if  so  contra  nos,  si  faciat  Jehova  nobiscuni  se- 

be  that  tlie  Lord  will  deal  cundura  omnia  mirabilia  sua,  et  ascendat 

with  us  according  to  all  his  a  nobis, 
wondrous  works,  that  he  may 
go  up  from  us. 

3.  Then  said  Jeremiah  un-  3.  Et  dixit  Jeremias  illis.  Sic  dicetis  Ze- 
to  them,  Thus  shall  ye  say  dekise, 

to  Zedekiah ; 

4.  Thus  saith  the  Lord  4.  Sic  dicit  Jehovah  Deus  Israel,  Ecce 
God  of  Israel,  Behold,  I  will  ego  reduco  {alii  vertunt,  convertam  ;  qui- 
turn  back  the  weapons  of  war  dam  minus  apte,  congregabo ;  bene  vertetiir, 
that  are  in  your  hands,  where-  contraham,  w^,  prohibebo)  omnia  vasa  (f(i 
•with  ye  fight  against  the  king  est,  instrumenta)  beUica  (belli)  quse  sunt  in 
of  Babylon,  and  against  the  manibus  vestris,  quibus  vos  prseliamini  (in 
Chaldeans,  which  besiege  you  ipsis,  sec?  abundat)  adversus  regem  Baby- 
without  the  walls,  and  I  will  lonis  et  Chaldjeos,  qui  obsident  vos  ab  extra 
assemble  them  into  the  midst  murum  (lioc  est,  foris  extra  murum,)  et  col- 
of  this  city.  ligam  ipsos  in  medium  urbis  hujus. 

Jeremiah  relates  how  he  received  the  king's  messengers, 
who  sought  from  him  an  answer,  whether  he  could  hring 
any  comfort  in  a  state  of  things  so  perplexed  and  almost 
hopeless.  He  then  says,  that  two  had  been  sent  to  him  ; 
one  was  Pashur,  not  the  priest  mentioned  in  the  last  chapter, 
for  he  was  the  son  of  Immer,  but  this  was  the  son  of  Mel- 
chiah ;  and  the  other  was  Zephaniah  the  priest,  the  son  of 
Maaseiah.  But  he  shews  that  the  king  and  his  counsellors 
were  disappointed  of  their  hope,  for  they  expected  a  favour- 
able answer,  as  though  God  would  be  propitious  to  Jeru- 
salem ;  but  the  Prophet  answered  as  he  was  commanded  by 
God,  that  it  was  all  over  with  the  city,  the  kingdom,  and  the 
whole  nation. 

We  shall  also  see  from  other  passages  that  Zedekiah  was 
not  one  of  the  worst ;  though  he  did  not  really  fear  God  and 
was  led  away  by  false  counsels,  there  was  yet  in  him  some 
regard  for  religion,  so  that  he  did  not  avowedly  despise  God 
as  Epicureans  do.  Many  such  are  found  even  at  this  day  in 
the  world,  who  think  it  enough  to  cherish  a  lialf-buried  fear 
of  God,  and  to  retain  some  little  regard  for  religion  ;  but  it 
is  very  fading,  and  disappears  on  even  the  least  occasion. 
So  it  was  Avith  Zedekiah ;  he  was  as  it  were  neutral,  for  he 
neither  seriously  worshipped  God  nor   yet  despised   him. 


CHAP.  XXI.  1-4        COMMENTARIES  ON  JEREMIAH.  53 

Hence  it  was,  that  lie  sent  messengers  to  Jeremiah,  lie 
knew  that  wliile  God  was  displeased  with  them  no  safety 
could  he  hoped  for ;  but  he  did  not  understand  the  way  of 
appeasing  God,  nor  had  he  any  real  desire  to  be  reconciled 
to  him  ;  as  the  case  is  witli  hypocrites,  who,  though  they 
wish  God  to  be  kind  to  them,  yet  when  God's  mercy  is 
offered  to  them,  either  openly  reject  it,  or  are  unwilling  to 
embrace  it,  because  they  cannot  bear  to  surrender  themselves 
to  God.  Such  was  the  state  of  mind  in  which  Zedekiah  was  ; 
and  hence  it  was,  that  he  asked  the  Prophet  to  consult  God. 
But  we  must  also  observe  that  this  was  an  honourable  mes- 
sage ;  and  it  hence  more  fully  appears  that  Zedekiah  was 
not  one  of  those  furious  tyrants,  who  like  the  giants  seek 
to  fight  with  God.  For  by  sending  two  messengers  to  the 
Prophet,  and  employing  him  as  an  advocate  to  seek  some 
favour  from  God,  he  proved  that  religion  was  not  wholly 
suppressed  and  extinguished  in  him. 

And  hence  also  it  may  be  seen  how  bold  and  courageous 
was  the  Prophet ;  for  he  was  not  softened  by  the  honour 
paid  to  him,  but  gave  such  answer  as  was  calculated  to  ex- 
asperate the  king,  and  to  drive  him  into  great  rage.  But 
we  ought  especially  to  notice,  that  they  did  not  flatter  the 
Prophet  so  as  to  induce  him  to  give  a  false  answer,  but 
wished  God  to  be  consulted.  It  hence  appears  that  they 
were  convinced  of  Jeremiah's  integrity,  that  he  would  say 
nothing  rashly  or  from  himself,  but  would  be  a  faithful  in- 
terpreter and  herald  of  heavenly  oracles.  And  yet  we  see, 
and  shall  hereafter  see  in  several  passages,  that  the  king 
was  very  incensed  against  God's  Prophet.  But  hypocrites, 
though  they  are  forced  to  reverence  God,  are  yet  carried 
here  and  there,  and  maintain  no  consistency,  especially  when 
they  perceive  that  God  is  against  them ;  for  they  are  not 
turned  by  threatenings.  They  cannot,  therefore,  but  make 
a  tumult,  and  strive  like  refractory  horses  to  shake  off  their 
rider.  Such  an  instance  we  find  in  Zedekiah ;  for  he  ac- 
knowledged Jeremiah  as  God's  faithful  servant ;  for  he  did 
not  say,  "  Tell  a  lie  for  us,  or  in  our  favour,''  but,  inquire  of 
God  for  us. 

He  then  adds,  If  Jehovah  will  deal  with  us  according  to 


54  COMMENTARIES  ON  JEREMIAH.         LECT.  LXXVIII. 

all  his  wondrous  works}  We  again  see  that  Zedekiah  had 
some  sense  of  religion  ;  but  it  was  very  evanescent ;  •'or  he 
was  not  influenced  by  any  real  impression,  being  like  hypo- 
crites who  wish,  as  it  has  been  said,  to  ht^ve  peace  with  God, 
provided  it  be  on  their  own  terms.  But  as  they  are  unwill- 
ing wholly  to  surrender  themselves  to  God,  they  take  a  cir- 
cuitous course,  and  seek  to  allure  God  to  themselves,  at  least 
they  come  not  to  him  except  through  various  windings,  and 
not  in  a  direct  way.  Hence  Zedekiah  refers  here  to  God's 
miraculous  works  which  had  been  wrought  in  behalf  of  the 
Israelites  in  all  ages  ;  as  though  he  had  said,  "  God  has 
hitherto  dealt  in  a  wonderful  manner  with  his  chosen  people, 
and  whenever  he  brought  help  to  our  fothers,  he  manifested 
wonderful  proofs  of  his  power ;  will  he  not  deal  with  us  at 
this  day  in  the  same  manner  ?"  lie  assumes  the  principle, 
that  God's  covenant  remained  inviolable  ;  and  this  was  quite 
true,  but  the  application  was  false  ;  for  Zedekiah  and  the 
whole  people  ought  to  have  kept  faith  with  God.  For  if  they 
wished  God  to  be  propitious  to  them,  why  did  they  not  in 
return  worship  and  serve  him  as  their  God?  But  as  they 
were  covenant-breakers,  how  foolishly  and  vainly  did  they 
allege  God's  covenant,  which  they  themselves  had  rendered 
void  ?  But  it  is  usual  with  hypocrites  to  apply  to  themselves 
every  favour  which  God  shews  to  his  own  children  ;  for  they 
falsely  assume  the  name  as  a  covering,  and  say,  that  they 
are  members  of  the  Church  because  God  had  adopted  them. 
This  was  the  reason  why  Zedekiah  asked  whether  God  would 
do  according  to  his  wonderful  works,  as  though  he  had  said, 
''  Surely  God  is  ever  like  himself,  and  we  are  his  people  ;  and 
as  he  has  so  often  delivered  his  Church,  and  in  such  various 
ways,  his  power  has  always  been  wonderfully  displayed  ;  why, 
then,  will  he  not  deal  with  us  in  the  same  manner  ?" 

He  at  last  adds,  that  he  may  ascend  from  us, ^  that  is,  that 

»  The  "  if"  may  better  be  rendered  ''  it  may  be,"  vIX ;  it  is  so  rendered 
by  the  Vuhj.,  ^yr.,  and  the  Tar<j. — Ed. 

2  The  ^iyr.  renders  the  verb  *'  ascend '  as  a  Iliphil ;  and  more  consis- 
tently with  the  passage,  "  and  drive  him  away  from  us."  With  the  ex- 
ception of  the  Arah.^  the  Versions  and  the  Tarcj.  render  the  first  verb  in 
the  verse,  not  "inquire,"  but  "ask,"  or  "pray  tlie  Lord  for  us."  "I'hen 
the  verse  would  be  as  follows : — 


CHAP.  XXI.  1-4.         COMMENTARIES  ON  JEREMIAH.  55 

the  King  Nebuchadnezzar  may  raise  tlie  siege  and  leave  us 
free. 

Now  follows  the  answer  of  Jeremiah,  say  ye  to  Zedekiah, 
&c.  ;  he  did  not  go  to  the  king  himself,  but  by  way  of  con- 
tempt delivered  the  message  to  be  borne  by  the  messengers. 
The  Prophet  no  doubt  did  this  designedly,  and  through  the 
impulse  of  tlie  Holy  Spirit.  He  did  not,  indeed,  proudly 
despise  his  king ;  but  it  was  necessary  for  him  by  his  mag- 
nanimity to  cast  down  the  pride  of  the  king,  so  that  he  might 
know  that  he  had  to  do  with  the  living  God,  whom  he  had 
very  insolently  treated.  8ay  ye  to  Zedekiah,  Thus  saith  Je- 
hovah, the  God  of  Israel,  &c.  He  adds  the  words,  the  God  of 
Israel,  that  Zedekiah  might  know  that  the  wonderful  works, 
in  reliance  on  which  he  still  thought  that  their  condition 
was  safe,  did  not  belong  to  him  and  the  people  ;  as  though 
the  Prophet  had  said,  "  Though  God  did  not  help  thee  and 
thy  people,  he  would  not  yet  be  inconsistent  with  himself, 
or  depart  from  his  covenant ;  but  he  would  remain  ever  the 
God  of  Israel,  though  he  destroyed  thee  and  all  thy  people.'' 

He  says,  Behold  I,  &c. ;  it  was  said  before,  Nebuchadnezzar 
is  come  to  make  war  with  us  :  now  he  says,  "  I  am  God  ;" 
as  though  he  had  said,  "  Nebuchadnezzar  may  be  conquered, 
he  may  change  his  counsel,  he  may  leave  you  through  weari- 
ness ;  but  know  ye  that  Nebuchadnezzar  fights  under  my 
authority.''  Behold,  he  says,  I  prohibit  (for  so  ought  ^DD 
to  be  rendered)  all  the  warlike  instruments  which  are  in  your 
hands,  and  with  which  ye  fight  against  the  king  of  Babylon, 
and  against  the  Chaldeans  ;  as  though  he  had  said,  "  How- 
ever furnished  ye  may  be  with  weapons  and  forces,  and  what- 
ever may  be  necessary  to  defend  the  city,  I  forbid  the  use  of 
these  weapons,  that  is,  I  will  cause  that  they  will  avail  you 
nothing."     Some,  as  I  have  said,  render  the  word,  "  I  will 

2.  Pray  now  for  us  to  Jehovah ;  for  Nebuchadrezzar,  the  king  of  Baby- 
lon, is  warring  against  us :  it  may  be  that  Jehovah  will  deal  with  us 
according  to  all  his  wondrous  works,  and  make  him  to  depart  from 
us. 
The  verb  ^"^l,  transitively  as  here,  means  to  seek  :  see  Ps.  xxxiv.  5.     And 
to  seek  the  favour  of  Jehovah,  or  to  pray  to  him,  seems  most  consistent 
with  the  latter  part  of  the  verse.     Blayneys  rendering  is,  "  Intreat,  we 
pray  thee,  Jehovah  for  us ;"  and  this  is  the  meaning  taken  by  Vcnema  and 
Gataker. — Ed. 


56  COMMENTARIES  ON  JEREMIAH.         LECT.  LXXVIII. 

turn  tliem  against  you."  But  tlie  meaning  seems  more  suit- 
able to  the  etymology  of  the  word,  when  we  say,  that  the 
weapons  which  the  Jews  had  would  avail  them  nothing,  be- 
cause God  would  prevent  them  from  producing  any  effect.^ 

He  afterwards  adds,  the  Chaldeans,  who  fight  without  the 
wall  against  you.  He  described  their  state  at  that  time,  for 
the  city  was  besieged  by  the  Chaldeans ;  there  was  a  wall 
between  them,  and  the  Jews  thought  that  they  could  repel 
the  attacks  of  their  enemies.  But  God  says,  "  the  Chaldeans 
are  this  day  shut  out  by  the  wall,  hut  I  will  gather  them,  he 
says,  into  the  middle  of  this  city ;  that  is,  I  will  make  a 
breach,  so  that  the  wall  may  not  be  a  hinderance  to  prevent 
the  Chaldeans  from  occupying  the  very  bosom  of  the  city." 
It  follows, — 

5.  And  I  myself  will  fight  against         5.  Et  prseliabor  ego  contra  vos  in 

you  Avith  an  outstretched  hand,  and  manu  extenta  et  brachio  robusto,  et 

with  a  strong  arm,  even  in  anger,  and  in  ira  et  furore  et  excandescentia 

in  fury,  and  in  great  wrath.  magna. 

He  proceeds  witli  tlie  subject ;  and  though  he  afterwards 
is  more  diffuse,  he  yet  confirms  here  what  we  have  just  seen, 
— even  that  God  was  the  leader  of  the  war,  and  that  the 
Chaldeans  were,  as  it  were,  his  hired  soldiers,  whom  he 
guided  by  his  own  hand,  and  to  whom  he  would  give  the 
signal  to  fight. 

I,  myself,  lie  says,  luill  fight  against  yoic.  He  put  this  in 
opposition  to  the  wonderful  works  which  Zedekiah  had  men- 
tioned. God,  indeed,  had  formerly  been  in  a  wonderful  way 
present  with  his  Church,  not  only  once,  but  a  tliousand 
times ;  but  he  says  now,  "  whatever  power  I  have,  it  shall 
be  exercised  now  against  you  ;  expect,  therefore,  no  aid  from 
me,  but  know  that  I  am  armed,  and  sliall  wholly  destroy 
you."  He  adds,  with  an  extended  hand  and  a  strong  arm  ; 
as  though  he  liad  said,  *'  your  flithers  found  wonderful  works 
done  for  their  safety  ;  but  you  shall  by  experience  learn  how 
great  is  my  power  to  destroy  you."      In  short,  he  means  that 

^  The  verb  3D  means  to  turn,  to  turn  aside,  to  turn  round,  to  change ; 
it  seems  to  mean  here  to  turn  to  a  contrary  purpose,  to  turn  from  the  right 
use,  to  divert,  to  revert,  or  to  reverse,  "  Behold,  I  will  reverse  the  instru- 
ments of  war  which  are  in  your  hands  ;"  "  ^iTatrr^s^w— I  change,"  that  is, 
to  what  is  opposite,  is  the  Sept. ;  lUar/ney  reads,  "  Behold,  I  will  turn 
aside,"  &c. — Ed. 


CHAP.  XXI.  0.  COMMENTARIES  ON  JEREMIAH.  57 

all  God's  power  would  be  a  cause  of  terror  to  tlie  Jews,  and 
that  therefore  they  could  not  escape,  as  there  is  nothing 
more  dreadful  than  to  have  God's  hand  opposed  to  us.  To 
the  same  purpose  is  what  follows,  in  wrath,  and  in  fury,  and 
in  great  indignation}  God  intimates  in  these  words  that 
he  would  be  implacable,  and  that  hence  Zedekiah  was  mis- 
taken when  he  thought  that  the  end  of  their  evils  was  nigh 
at  hand. 

He  might  indeed  have  said  briefly,  "  I  will  fight  with  an 
extended  hand  and  with  wrath;''  but  he  mentioned  wrath 
three  times  in  various  words.  Hence  what  I  have  said  ap- 
pears evident,  that  Zedekiah  was  deprived  of  every  hope, 
lest  he  should  deceive  himself,  as  thouo-li  he  would  somehow 
propitiate  God,  who  had  already  given  up  tlie  city  to  final  de- 
struction. But  we  shall  see  that  the  Prophet  had  not  ceased 
from  the  discharge  of  his  oflSce,  and  that  he  had  allowed 
some  room  for  repentance.  But  he  made  expressly  this 
answer,  for  the  king  could  not  have  been  otherwise  awakened. 
We  shall  see  how  he  explained  himself;  but  this  beginning 
was  as  it  were  a  thunderclap  to  lay  prostrate  the  pride  of  the 
king  and  of  the  people.  They  had  become  first  torpid  in 
their  evils,  and  then  such  was  their  contumacy  that  they 
sought  to  subject  God  to  themselves.  As  then  their  stupi- 
dity and  their  obstinacy  were  so  great,  the  Prophet  could 
not,  with  any  hope  of  success,  have  exhorted  them  to  repent 
and  offered  them  the  mercy  of  God  ;  it  was  therefore  neces- 
sary for  them  to  be  so  smitten  as  to  perceive  that  they  were 
wdiolly  lost,  and  that  God  was  so  angry  with  them  that  they 
could  not  be  saved  by  any  human  means.  But  we  must  defer 
the  rest  till  to-morrow. 

'  There  seems  to  be  a  gradation  in  these  terms, — "  in  A\Tath,  and  in  hot 
displeasure,  and  in  great  foaming  indignation."  The  first  word  means 
simply  wrath  or  anger ;  the  second,  heated  wrath ;  and  the  third,  foaming 
wrath,  and  "  great"  is  added  to  it.  None  of  the  Versions,  except  the  Arab.y 
presents  this  climax ;  the  Sept.  and  Syr.  have  only  two,  '•  anger  and  groat 
wrath  :"  the  Vidg.,  "  fury,  indignation,  and  great  wrath  ;"  and  the  Arab., 
''  wrath,  indignation,  and  the  greatest  fury."  The  2'arg.  has  the  same 
with  the  Vulg.  These  terms  refer  evidently  to  the  provocations  which 
had  been  given  by  the  Jews.  Their  conduct  had  been  such  as  to  excite 
wrath,  and  heated  wrath,  and  even  great  foaming  wrath. — Ed. 


58  COMME^^TARIES  ON  JEREMIAH.  LECT.  LXXIX. 


PRAYER. 

Grant,  Almighty  God,  that  as  we  cease  not  to  provoke  thy  wrath, 
and  are  also  so  slow  to  repent, — O  grant,  that  we  may  at  least  so 
profit  under  thy  threatenings  and  the  manifestations  of  thy  judg- 
ment, that  we  may  give  up  ourselves  wholly  to  thee,  and  hope 
also  for  thy  favour  which  has  been  for  a  time  hidden  from  us, 
until  with  resigned  minds  we  shall  be  able  confidently  to  call  on 
thee,  and  so  prove  our  constancy,  that  thy  name  may  be  glorified 
in  us,  so  that  we  may  also  be  glorified  in  thee  through  Jesus 
Christ  our  Lord. — Amen. 


flccture  ^thtntv^§.ii\tih 

6.  And  I  will  smite  the  inhabi-  6.  Et  percutiam  habitatores  urbis 
tants  of  this  city,  both  man  and  hujus,  tam  hominem  quam  bestiam ; 
beast :  they  shall  die  of  a  great  pes-     peste  magna  morientur. 

tilence. 

7.  And  afterward,  saith  the  Lord,  7.  Et  post  sic  (postea)  dicit  Je- 
I  will  deliver  Zedekiah  king  of  Ju-  hova,  Tradam  Zedekiam,  regem  Je- 
dah,  and  his  servants,  and  the  people,  hudah,  et  servos  ejus,  et  populum, 
and  such  as  are  left  in  this  city  from  et  qui  residui  erunt  in  urbe  hac  a 
the  pestilence,  from  the  sword,  and  peste,  a  gladio,  et  a  fame,  in  man- 
from  the  famine,  into  the  hand  of  um  Nebuchadrezer,  regis  Babylonis, 
Nebuchadrezzar  king  of  Babylon,  et  in  manum  inimicorum  ipsorum, 
and  into  the  hand  of  their  enemies,  et  in  manum  quoerentium  animam 
and  into  the  hand  of  those  that  seek  ipsorum  ;  et  percutiet  eos  ore  gladii; 
their  life  :  and  he  shall  smite  them  non  parcet  illis,  neque  ignoscet,  ne- 
with  the  edge  of  the  sword  ;  he  shall  que  miserabitur. 

not  spare  them,  neither  have  pity, 
nor  have  mercy. 

Jeremiah  goes  on  with  tlie  same  discourse,  even  that  God 
had  resolved  to  destroy  Jerusalem  and  the  people,  at  least 
for  a  time.  But  he  points  out  here  what  he  intended  to  do, 
even  that  he  would  consume  them  by  pestilence  and  famine, 
as  long  as  they  continued  in  the  city  ;  as  though  he  had 
said,  "  Though  these  Chaldeans  may  not  immediately  take 
the  city  by  means  of  a  siege,  yet  its  destruction  shall  be 
worse,  for  famine  shall  rage  within  and  consume  them."  We 
now  perceive  the  design  of  the  Prophet. 

But  we  must  keep  in  mind  what  I  reminded  you  of  yes- 
terday,— that  God  assumes  to  himself  what  might  have  been 
ascribed  to  the  Chaldeans,  for  he  makes  liim?c]f  the  author 


CHAP.  XXI.  6,  7.       COMMENTARIES  ON  JEREMIAH.  59 

of  all  these  calamities  ;  /  will  smite,  he  says,  the  inhabitants 
of  this  city,  both  man  and  beast ;  by  a  great  pestilence  shall 
they  die.  Tliis  was  the  first  kind  of  punishment  ;  before  the 
enemy  rushed  into  the  city  the  pestilence  had  consumed 
many  of  the  people.  Now  tliere  is  a  circumstance  mentioned 
which  shews  how  dreadful  would  be  their  state,  for  not  only 
men  would  perish,  but  even  brute  animals.  It  was  no  won- 
der that  God's  vengeance  extended  to  horses,  and  oxen,  and 
asses  ;  for  we  know  that  all  these  were  created  for  the  use  of 
man.  Hence  when  God  manifested  his  wrath  as  to  these 
animals,  his  object  was  to  fill  men  with  greater  terrors  ;  for 
they  thus  saw  oxen  and  asses,  though  innocent,  involved  in 
the  same  punishment  with  themselves.  For  how  can  we  sup- 
pose that  horses  and  asses  deserved  to  perish  by  diseases,  or 
through  want  of  daily  food  ?  But  God  sets  forth  such  a 
spectacle  as  this,  that  he  may  more  effectually  touch  men  ; 
for  they  thus  see  that  the  whole  world  is  exposed  to  a  curse 
through  their  sins.  They  are  indeed  constrained  to  know 
how  great  their  sinfulness  is ;  for  on  this  account  it  is  that 
the  earth  becomes  dry  and  barren,  that  the  elements  above 
and  below  perform  not  their  offices,  so  that  the  sterility  of 
the  ground  dej^rives  animals  of  their  food,  and  the  infection 
of  the  air  kills  them.  But  on  this  subject  we  have  spoken 
elsewhere. 

He  then  adds,  And  afterwards,  that  is,  when  the  pesti- 
lence had  in  a  great  measure  consumed  them ;  /  will  give, 
or  deliver,  he  says,  Zedekiah  the  king  of  Judah,  and  his  ser- 
vants, into  the  hayid  of  Nebuchadnezzar.  He  intimates  that 
though  they  might  suffer  with  courage  their  wants,  it  would 
be  of  no  avail  to  them.  It  often  happens  that  a  siege  is 
raised,  when  the  obstinacy  of  the  besieged  is  so  great,  that 
they  overcome  famine  and  thirst,  and  struggle  against  ex- 
treme want ;  for  they  who  besiege  them  are  led  to  think 
that  they  contend  with  furious  wild  beasts,  and  so  depart 
from  them.  But  God  declares  here  that  the  event  would  be 
different  as  to  the  Jews,  for  after  having  been  nearly  con- 
sumed, they  would  still  be  delivered  up  into  the  power  of 
their  enemies.  Thus  he  shews  that  their  endurance  would 
be  useless.     It  is  indeed  a  most  deplorable  thing,  that  when 


60  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXIX. 

we  have  endured  many  grievous  and  distressing  evils,  the 
enemy  should  at  length  gain  the  ascendency,  and  possess 
over  us  the  power  of  life  and  death.  But  God  shews  here 
that  such  a  calamity  awaited  the  Jews  ;  I  will  deliver,  he 
says,  Zedekiah  the  king  of  Judah,  &c.  He  doubtless  in- 
tended to  shew  how  foolish  their  confidence  was,  when  they 
thought  that  they  were  safe  under  the  shadow  of  their  king: 
"  The  king  himself,''  he  says,  "  shall  not  exempt  himself  from 
danger  ;  what  then  will  it  avail  you  to  have  a  king?"  And 
the  king  is  expressly  mentioned,  that  the  Jews  might  not 
deceive  themselves  with  the  foolish  notion,  that  they  had  a 
sufficient  safeguard  in  their  king. 

He  then  adds.  And  his  servants,  that  is,  his  counsellors  or 
courtiers :  for  servants  were  those  called  who  were  the  chief 
men  and  ministers  of  the  king,  "  and  his  ministers."  There 
was  a  great  deal  of  pride  in  these  courtiers,  and  they  were 
very  hostile  to  the  Prophets  ;  for  being  blinded  by  their  own 
foolisli  wisdom,  they  despised  what  the  Prophets  taught  and 
all  their  warnings.  For  this  reason  the  Prophet  says  that 
they  would  be  delivered  into  the  hand  of  the  king  of 
Babylon. 

It  is  further  said,  And  the  people.  The  last  copulative  is 
to  be  taken  exegctically,  even,  D*'*)5<^i3n"nXl,  veat  enesha- 
rim,  "even  the  residue;''  for  he  refers  to  none  but  the 
people,  but  intimates  what  the  people  would  be,  even  a  small 
number,  a  remnant.  Then  the  words  are  to  be  thus  rendered, 
"  even  those  who  shall  remain  in  the  city."  But  Jerusalem, 
when  this  discourse  was  delivered,  was  in  a  flourishing  state, 
and  had  a  large  number  of  inhabitants.  He  tlierefore  shews, 
that  after  God  diminished  and  reduced  the  people  to  a  small 
number,  there  would  not  yet  be  an  end  to  their  evils,  but 
that  a  worse  thing  would  still  happen  to  them,  for  their  life 
would  be  put  in  the  power  of  their  enemies  ;  he  therefore 
says,  even  those  who  shall  remain  in  the  city ;  and  he  alludes 
to  the  last  verse,  for  he  had  said  that  many  would  perish 
through  want ;  nor  docs  he  refer  only  to  famine,  but  also  to 
the  sword  and  to  the  pestilence,  for  he  says,  even  those  who 
shall  remain /rom  the  pestilence,  and  from  the  sword,  and 
from  the  famine.     The  famine,  as  it  is  usual,  produced  pes- 


CHAP.  XXI.  6,  7.        COMMENTARIES  ON  JEREMIAH.  61 

tilence  ;  and  then  wlien  their  enemies  attacked  the  city  with 
their  warlike  instruments,  many  must  have  been  killed,  as 
they  could  not  repulse  their  enemies  from  the  walls  without 
a  conflict.  Then  God  shews  that  the  Jews  would  have  to 
contend  with  want,  pestilence,  and  the  sword,  until  they 
were  overcome,  and  the  city  taken  by  the  Chaldeans. 

It  is  afterwards  added,  into  the  hand  of  their  enemies,  into 
the  hand  of  those  ivho  seek  their  life.  This  repetition  is  not 
superfluous,  for  God  intimates  what  is  more  fully  and  clearly 
expressed  by  Isaiah, — that  the  Chaldeans  would  not  be  satis- 
fied with  plunder,  that  they  would  make  no  account  of  silver 
and  gold,  for  tliey  would  burn  with  rage,  and  their  object 
w^ould  be  to  shed  blood.  (Is.  xiii.  17.)  So  the  meaning  is 
here,  when  he  mentions  those  who  w^ould  seek  their  life ;  for 
they  would  be  led  by  deadly  hatred,  so  that  their  anger  and 
cruelty  would  not  be  appeased  until  they  destroyed  them. 
Thus  he  shews  that  it  would  be  a  bloody  victory,  for  the 
Jews  w^ould  not  only  be  led  captives,  because  their  conquer- 
ors would  not  think  it  worth  their  wdiile  to  drag  them  away 
as  worthless  slaves,  but  their  object  would  be  wholly  to  de- 
stroy them. 

Hence  he  says,  He  tvill  smite  them.  There  is  a  change  of 
number,  and  the  reference  is  made  to  the  king,  and  yet  the 
whole  army  is  included.  He  tvill  smite  them  with  the  mouth 
of  the  sword,  he  will  not  spare,  he  will  not  forgive,  (the  words 
are  synonymous,)  and  will  shew  no  mercT/}  God  thus  trans- 
ferred his  ovvm  inexorable  wrath  to  the  Chaldeans,  who  were 
his  ministers,  as  though  he  had  said,  "  Your  enemies  will  be 
implacable,  they  will  not  be  turned  to  n>ercy ;  for  I  have  so 
commanded,  and  I  will  rouse  them  to  execute  my  judgment.'' 
;N"or  can  this  be  deemed  strange,  because  God  had  resolved 
in  his  implacable  wrath  to  reduce  the  people  to  nothing. 
For  we  know  how  great  was  their  perverseness  in  their  sins. 

^  The  Versions  and  the  Targum  all  differ  as  to  these  three  verbs, 
and  their  distinct  meaning  is  not  given  by  any  of  them.  The  first  is  to 
spare,  the  second  is  to  relent,  and  the  third  is  to  feel  compassion  or  pity. 
The  last  act,  sparing,  is  mentioned  first,  then  the  previous  one  relenting, 
and  in  the  third  place,  what  occasions  relenting,  pity,  or  compassion.  The 
same  verbs  occur  together  in  chap.  xiii.  14,  but  in  a  different  order,  relent, 
spare,  pity. — Ed, 


03  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXIX. 

Since  then  they  liad  so  often  rejected  the  mercy  of  God,  they 
had  in  a  manner  closed  up  the  door  of  pardon.  Hence  it 
was  that  God  resolved  that  the  Chaldeans  should  thus  rage 
against  them  without  any  feeling  of  humanity.  It  after- 
wards follows, — 

8.  And  unto  this  people  thou  8.  Et  ad  populum  hunc  dices,  sic 
shalt  say,  Thus  saith  the  Lord,  dicit  Jehova,  Ecce  ego  propono  co- 
Behold,  I  set  before  you  the  way  of  ram  vobis  (coram  faciebus  vestris) 
life,  and  the  way  of  death.  viam  vitse  (vitarum,  ad  wrbum,)  et 

viam  mortis : 

9.  He  that  abideth  in  this  city  9.  Qui  liabitabit  in  urbe  hac 
shall  die  by  the  sword,  and  by  the  morietur  gladio  et  fome  et  peste ; 
famine,  and  by  the  pestilence  :  but  qui  autem  egressus  fuerit  et  habita- 
he  that  goeth  out,  and  falleth  to  the  verit  (vertunt  quidam,  qui  ceciderit ; 
Chaldeans  that  besiege  you,  he  shall  sed  dicemus  de  hoc  verbo  postea) 
live,  and  his  life  shall  be  unto  him  apud  Chaldeos,  qui  obsident  vos, 
for  a  prey.  vivet  et  anima  illi  erit  in  spolium. 

God  here  declares  that  he  proposed  to  the  people  the  way 
of  life  and  the  way  of  death,  in  order  that  they  might  surely 
know  that  all  who  remained  in  the  city  would  soon  meet 
with  death,  and  that  those  who  willingly  surrendered  to  their 
enemies  would  have  their  life  spared.  Moses  says  in  another 
sense  that  he  set  before  them  the  way  of  life  and  the  way  of 
death ;  he  spoke  of  the  Law,  which  contains  promises  of 
God's  favour,  and  threatenings  to  transgressors.  But  the 
Prophet  means  here  another  thing,  that  is,  that  there  was 
no  hope  of  safety  except  the  Jews  submitted  their  neck  to 
the  yoke,  and  surrendered  of  themselves  to  their  enemies  ; 
for  if  they  pertinaciously  defended  themselves,  God  would  be 
their  enemy,  for  he  liad  led  the  Chaldeans  to  assail  them, 
and  directed  their  Gounsels  and  their  forces.  He  indeed  con- 
firms what  he  had  said  before,  but  at  the  same  time  he  more 
particularly  describes  what  was  to  be,  that  tho  Jews  might 
lay  aside  their  perverseness,  and  acknowledge  that  they 
could  not  escape  the  correction  which  they  deserved. 

The  import  of  what  is  said  is,  that  as  the  Chaldeans  fought 
under  the  authority  of  God,  they  would  be  victorious  ;  it 
was  then  in  vain  for  the  Jews  to  resist,  as  they  could  not 
escape,  unless  they  overcame  God  himself,  which  was  im- 
possible. He  leaves  then  but  one  hope  to  them,  that  is, 
liumbly  to  acknowledge  God's  just  judgment  by  submitting 


CHAP.  XXI.  8, 9.        COMMENTARIES  ON  JEREMIAH.  63 

of  themselves  to  a  temporal  punishment,  and  by  enduring 
exile  with  a  resigned  mind.  This  then  is  the  meaning,  and 
it  is  not  different  discourse,  but  the  Prophet  confirms  what 
he  had  said  before,  and  at  the  same  time  applies  God's 
threatenings  to  the  state  of  the  people,  so  that  they  might 
humble  themselves,  and  not  think  it  of  any  use  to  resist 
God  in  their  obstinacy,  as  they  would  at  length  be  constrained 
to  succumb. 

Thou  shalt  say  to  this  people,  Thus  saith  Jehovah,  Behold 
I  set  before  you  the  way  of  life  and  the  way  of  death.  Which 
was  the  way  of  death  ?  Whosoever,  he  says,  abides  in  this 
city,  shall  die  by  the  sword,  or  by  famine,  or  by  pestilence. 
This  was  incredible  to  the  Jews,  and  they  were  no  doubt  in- 
flamed with  rage  when  they  heard  that  they  were  to  perish 
in  the  holy  city  which  God  protected ;  for  there  he  had  his 
sanctuary,  and  there  his  rest  was.  But  the  Prophet  had 
already  dissipated  all  these  delusions ;  he  could,  therefore, 
boldly  threaten  them,  though  they  still  alleged  their  vain 
pretences :  he  had  shewed  reasons  enough  why  they  could 
hope  for  nothing  less  than  exile  from  God,  for  they  had  so 
many  times,  and  so  obstinately,  and  in  such  various  ways 
provoked  him.  This,  then,  he  says,  is  the  way  of  death,  it 
is  by  remaining  in  the  city.  And  he  mentions  several  kinds 
of  evils,  and  shews  that  God  was  armed  not  only  with  a  hos- 
tile sword,  but  would  also  employ  famine  and  pestilence,  so 
that  he  would  kill  some  with  the  sword,  consume  some  with 
famine,  and  destroy  some  with  pestilence.  Hence  he  shews 
that  they  would  be  so  assailed  on  every  side,  that  it  would 
be  in  vain  to  attempt  to  escape ;  for  when  they  shunned  the 
sword,  pestilence  would  meet  them  ;  and  when  they  were 
preserved  from  the  pestilence,  the  famine  would  consume 
them. 

He  then  adds.  But  he  who  went  out  to  the  Chaldeans^  who 
besieged  the  city,  &c.,  that  is,  who  willingly  surrendered  him- 
self; for  it  was  a  sign  of  obedience  when  the  Jews  with  a 
resigned  mind  received  correction ;  and  it  was  also  an  evi- 
dence of  repentance,  for  they  thus  confessed  that  they  were 
worthy  of  the  heaviest  punishment.  This  is  the  reason  why 
the  Prophet  represents  it  as  the  way  of  life  to  go  out  wil- 


6^  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXIX. 

lingly,  and  to  make  a  surrender  of  themselves  of  their  own 
accord  to  their  enemies.  And  by  saying,  who  besiege  you, 
DDv^  D'l^n,  etserim  olicsim,  he  wished  to  anticipate  ob- 
jections wdiich  any  one  of  tlie  people  might  have  alleged, — 
*'How  can  I  dare  thus  to  expose  myself?  for  the  Chaldeans 
besiege  us,  and  it  will  be  all  over  with  me  as  to  my  life  if  I 
go  forth  as  a  suppliant  to  them.''  By  no  means,  says  the 
Prophet,  for  though  they  carry  on  a  deadly  war  with  the 
city,  yet  every  one  who  of  his  ow^n  accord  goes  forth  to  them 
shall  be  safe,  and  shall  find  them  ready  to  shew  mercy.  God 
would  not  have  promised  this  had  he  not  the  Chaldeans  in 
his  own  power,  so  that  he  could  turn  their  minds  as  he 
pleased.  . 

As  to  the  verb  7^^,  nwphd,  it  means  strictly  to  fall ;  but 
I  consider  that  it  signifies  here  to  dwell,  as  in  Genesis  xxv. 
27,  where  it  is  said  that  Ishmael  dwelt  in  the  sight  of,  or 
over  against  his  brethren.  They  who  render  it  "  died"  touch 
neither  heaven  nor  earth.  Some  read,  "his  lot  fell  among 
his  brethren  \"  but  this  is  an  unnatural  rendering.  There 
is,  then,  no  doubt  but  that  the  verb  means  often  to  lie  down, 
and  hence  to  dwell ;  and  yet  I  allow  that  the  Prophet  alludes 
to  subjection  ;  for  we  must  remember  what  must  have  been 
their  condition  when  they  went  over  to  the  Chaldeans  ;  they 
must  have  been  subjected  to  great  reproach.  It  was  then 
no  small  humiliation  ;  but  yet  w^e  may  properly  render  the 
verb  to  dwell.  He,  then,  lulio  went  out  to  the  Chaldeans  and 
dwelt  with  them,^  that  is,  who  suffered  himself  to  be  led  into 
exile,  or  who  migrated  according  to  their  will  from  his  own 
country  to  a  foreign  land — he,  he  says,  shall  live,  and  his  life 
shall  be  for  a  prey,  that  is,  he  shall  save  his  life,  as  when 
any  one  finds  a  prey  and  takes  it  as  his  own  by  stealth  ;  for 
prey  is  to  be  taken  here  as  an  accidental  gain.  Whosoever, 
then,  he  says,  shall  not  deem  it  too  grievous  a  thing  to  sub- 
mit to  the  Chaldeans,  shall  at  least  save  his  life. 

In  short,  God  intimates  that  the  wickedness  of  the  people 

1  «  Shall  go  to,"  is  the  Sept.  ;  "shall  fly  to,"  the  VuJg. ;  "shall  obey," 
the  Targ. ;  it  is  omitted  in  >%r.  Blayney  is,  "  surrendereth  himself."  The 
verb,  followed  by  ?V,  as  here,  means  to  fall  away,  to,  or  to  join.  See 
2  Kings  xxv.  11.  "  But  he  who  goeth  out  and  joins  the  Chaldeans,  who 
besiege  you,  shall  live,"  &c. — Ed. 


CHAP.  XXI.  10.         COMMENTARIES  ON  JEREMIAH.  Q5 

had  advanced  so  far,  that  it  was  not  right  to  forgive  them. 
What,  then,  was  to  be  done  by  them  ?  to  submit  with  resig- 
nation and  humility  to  a  temporal  j)unishment,  and  thus  to 
cease  to  shut  up  the  door  of  God's  mercy.  He,  however, 
teaches  them  at  the  same  time  that  no  salvation  could  be 
hoped  for  by  them  until  they  were  chastised.  And  hence 
we  may  learn  a  useful  doctrine,  and  that  is,  that  whenever 
w^e  provoke  God's  wrath  by  our  perverseness,  we  cannot  be 
exempt  from  all  punishment ;  and  that  we  ought  not  to  be 
impatient,  especially  when  he  punishes  us  moderately ;  and 
that  provided  we  obtain  eternal  mercy,  we  ought  submis- 
sively to  bear  paternal  corrections.     It  follovv's, — 

10.  For  I  have  set  my  face  against        10,  Quia    faciem    meam  contra 

this  city  for  evil,  and  not  for  good,  urbem  hanc  in  malum,  et  non  in  bo- 

saith  the  Lord ;  it  shall  be  given  into  num,  dicit  Jehova ;  in  manum  regis 

the  hand  of  the  king  of  Babylon,  and  Babylonis  tradetur  et  exuret  earn 

he  shall  burn  it  with  fire.  igni. 

He  again  confirms  what  he  had  said,  that  it  would  be  the 
way  of  death  if  the  Jews  remained  fixed  in  the  city,  for  this 
would  be  to  struggle  against  God ;  for  God  is  said  to  set  his 
face  for  evil,  since  he  had  fully  determined  to  punish  that 
nation.  To  set  the  face  is  the  same  as  to  be  resolute.  Then 
God  says  that  what  he  had  resolved  respecting  the  destruc- 
tion of  Jerusalem  could  not  be  changed.  Now,  what  must 
at  length  be  the  issue  when  any  one  thinks  that  he  can, 
against  the  will  of  God,  escape  death  ?  As  they  who  vio- 
lently stumble  against  a  stone  break  their  legs,  and  arms, 
and  head,  too  ;  so  they  who  furiously  stumble  against  God 
attain  for  themselves  final  ruin.i 

We  hence  see  why  the  Prophet  added  this  verse :  it  was, 
that  the  Jews  might  not  in  their  usual  manner  foster  vain 
hopes ;  for  to  hope  for  any  good  was  to  contend  with  God 
himself.  Delivered,  he  says,  shall  be  this  city  into  the  hand 
of  the  king  of  Babylon,  and  he  shall  burn  it  with  fire.  He 
intimates  that  Nebuchadnezzar  would  not  only  conquer  the 

^  The  phrase  is  not,  "  against  this  city,"  but  "  upon  this  city ;"  and  such 
is  the  rendering  of  the  Sept.  and  Vulg.,  though  the  Syr.  has  "against.'' 
How  could  his  face  be  set  against  it,  not  for  good  ?  God  is  said  to  set  or 
fix  his  face  on  the  city,  and  it  was  for  doing  it  evil,  and  not  for  doing  it 
good. — Ed. 

VOL.  III.  .  E 


66  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXIX. 

people  and  triumph  over  a  taken  city,  but  tliat  the  city  itself 
was  doomed  to  destruction.  It  is,  indeed,  a  most  grievous 
thing  when  a  city  is  wholly  demolished:  cities"  are  often 
taken,  and  the  conqueror  removes  the  inhabitants  here  and 
there,  while  it  remains  still  a  habitable  place ;  but  God  de- 
clares here  that  he  would  act  more  severely  towards  the  city 
of  Jerusalem,  for  it  was  to  perish  by  fire.     It  follows, — 

11.  And  touching  the  house         11.  Et  ad  domum  (vel,  palatium)  regis 
of  the  king  of  Judah,  say,     Jehudah,  Audite  sermonem  Jehovre : 
Hear   ye   the   word   of   the 

Lord ; 

12.  O  house  of  David,  thus  12,  Domus  David,  sic  dicit  Jehova,  judi- 
saith  the  Lord,  Execute  judg-  cate  mane  judicium  (sunt  quidem  duo  verha^ 
ment  in  the  morning',  and  sed  utrunque  signijicatjudicare;  sensns  au- 
dehver  him  that  is  spoiled  tern  est,  judicare  mature,  et  proferre  rectum 
out  of  the  hand  of  the  oppres-  et  oiquum,  judicium ;  postea  adjungit  speciem 
sor,  lest  my  fury  go  out  like  unam,)  liberate  spoliatum  e  manu  oppres- 
fire,  and  burn  that  none  can  soris,  ne  exeat,  tamquam  ignis,  indignatio 
quench  it,  because  of  the  evil  mea,  et  ardeat,  et  non  sit  extinguens,  a  facie 
of  your  doings.  malitiae  studiorum  ipsorum  (hoc  est,  propter 

malitiam  scelerum  ipsorum). 

Now  the  Prophet  tells  us  that  he  was  sent  to  the  king  and 
his  counsellors.  Hitherto  he  has  been  addressing  the  king 
and  the  whole  people  indiscriminately ;  but  here  a  special 
message  is  committed  to  him  to  be  delivered  at  the  palace 
of  the  king ;  and  he  was  to  say  that  judgment  was  nigh  him 
and  his  counsellors.  But  he  is  not  now  threatened  as  before, 
for  there  is  a  condition  interposed :  he  exhorts  them  to  re- 
pent, and  indirectly  promises  them  pardon,  for  in  vain  would 
he  have  spoken  to  them  of  repentance  had  he  not  given  them 
some  hopes  of  pardon  and  deliverance.  He  is  not  yet  incon- 
sistent with  himself,  for  though  the  king  was  to  be  driven 
into  exile,  he  might  yet  obtain  some  favour,  after  having 
submitted  to  a  paternal  correction.  Tliough^  then,  the  Pro- 
phet here  exhorts  the  king  and  his  counsellors  to  repent,  he 
does  yet  shew  that  they  were  not  to  be  wholly  free  from 
punishment,  and  yet  he  promises  some  mitigation.^ 

And  this  passage  reminds  us  that  we  ought  not  to  rush 

^  The  verb  "  thou  shalt  say,"  or  "  say,"  at  the  beginning  of  verse  8,  is 
to  be  understood  here,  "  say  also  to  the  house,"  &c.  So  the  Vidg.  con- 
nects the  sentence,  and  also  the  7arg.  But  the  Sept.,  /Syr.,  and  the  Arab. 
put  the  word  '"house"  in  the  vocative  case — "O  house  of  the  king  of 
Judah,  hear  the  word  of  the  Lord."  More  consistent  with  the  original 
is  the  former  construction. — Ed. 


CHAP.  XXI.  11,  12.       COMMENTARIES  ON  JEREMIAH.  67 

headlong  into  despair  when  some  great  evil  is  suspended 
over  us,  and  when  Grod  shews  that  we  cannot  wholly  escape 
punishment.  For  there  is  nothing  more  unreasonable  than 
that  the  fear  by  which  God  restores  us  to  himself  should  be 
the  cause  of  despair,  so  that  we  repent  not ;  for  though  God's 
wrath  be  not  wholly  removed,  yet  it  is  a  great  thing  that  it 
is  mitigated,  which  is  an  alleviation  accompanying  the  evil 
itself 

In  short,  the  Prophet  intimates  that  God^s  wrath  might 
be  alleviated,  though  not  wholly  pacified,  provided  the  king 
and  his  counsellors  began  to  act  rightly  and  justly.  But  he 
mentions  the  house  of  David,  not  for  honour's  sake,  but,  on 
the  contrary,  by  way  of  reproach  ;  nor  does  he  refer  to  David, 
as  some  unmeaningly  assert,  because  he  ruled  justly  and  was 
a  most  excellent  and  upright  king;  but  the  Prophet  had 
regard  to  God's  covenant.  For  we  know  that  tliey  deceived 
themselves  when  they  thought  that  they  were  to  be  exempt 
from  trouble  througli  a  peculiar  privilege,  because  God  had 
chosen  that  family,  and  promised  that  the  kingdom  would 
be  perpetual.  Thus  hypocrites  appropriate  to  their  own 
advantage  whatever  God  has  promised ;  and  at  the  same 
time  they  boast,  though  wdthout  faith  and  repentance,  that 
God  is  bound  to  them.  Such,  then,  was  the  presumption  of 
the  king  and  his  counsellors ;  for  they  who  were  David's 
descendants  doubted  not  but  that  they  were  exempt  from 
the  common  lot  of  men,  and  tliat  they  w^ere,  as  they  say, 
sacred  beings.  Hence  the  Prophet  says,  in  contempt.  The 
house  of  David  !  that  is,  "let  these  vain  boastings  now  cease, 
for  God  will  not  spare  you,  though  you  may  a  hundred  times 
boast  that  you  are  the  descendants  of  David.''  And  at  the 
same  time  he  upbraids  them  w^ith  having  become  wholly  de- 
generate, for  God  had  made  a  covenant  with  David  on  the 
condition  that  he  served  him  faithfully ;  but  his  posterity 
were  become  perfidious  and  apostates.  Therefore  the  Pro- 
phet brought  before  them  tlie  name  of  David,  in  order  that 
he  might  the  more  reproach  them,  because  they  were  be- 
come wholly  unlike  their  father,  having  departed  from  his 
piety. 

Thus  saith  Jehovah,  he  adds,  Judge  ye  judgment.     There 


68  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXIX. 

was  no  doubt  a  great  liberty  taken  by  the  king  and  his 
courtiers  in  committing  plunder,  for  the  Prophet  would  not 
have  here  recommended  justice  to  them  had  tliey  not  wholly 
neglected  what  was  just  and  right.  As,  then,  there  was  no 
car^  to  administer  justice,  the  Prophet  bade  them  to  recog- 
nise what  was  due  to  God  and  to  his  people.  But  it  was  a 
most  grievous  trial  to  all  the  godly  to  see  that  the  sacred 
house,  in  which  the  living  image  of  God  ought  to  have  shone 
forth  brightly,  was  become  a  house  of  spoils,  where  robbers 
dwelt,  who  with  impunity  plundered  all  around  them.  Wlien, 
therefore,  the  state  of  things  is  in  such  a  disorder  that  the 
very  judges,  whom  God  has  set  over  his  Church,  are  like 
robbers,  let  us  know  that  such  a  thing  happened  formerly ; 
nor  is  there  a  doubt  but  that  God  thus  took  vengeance  on 
the  impiety  and  wickedness  of  the  people,  for  he  would  have 
never  suffered  that  house  to  be  so  contaminated  and  so  filled 
with  so  many  crimes,  had  not  the  people  been  unworthy  of  a 
good  and  faithful  king  and  of  upriglit  counsellors.  Let  us, 
then,  know  that  the  Prophet  exhorted  the  king  and  his  coun- 
sellors to  execute  justice,  because  they  had  forgotten  their 
office,  and  were  become  like  rapacious  wolves.i 

He  specifies  one  act,  Free  ye  the  sjjoiled  from  the  hand  of 
his  oppressor.  Some  read,  "  from  the  hand  of  the  fraudulent,'' 
as  though  p^y,  oshQk,  should  mean  to  oppress  by  calumny 
and  malice,  or  by  fraudulent  means;  but  it  is  to  be  taken  other- 
wise here.     Some  distinguish  between  the  two  words  p^^, 

^  The  correct  rendering  is,  "The  right  defend  ye  in  the  morning." 
The  common  meaning  of  jH  is  to  defend,  to  vindicate,  to  plead  for,  or  con- 
tend for:  it  means,  also,  to  rule  with  authority.  It  is  rendered  often 
in  our  version  to  judge,  while  it  ought  to  be  to  defend.  See  Genesis  xxx. 
6;  I'salms  1.  4:  cxxxv.  14.  "In  the  morning"  may  be  taken  literally 
or  figuratively.  The  morning  was  the  time  observed  by  good  judges 
to  decide  matters  of  judgment :  in  corrupt  times  the  judges  or  princes 
spent  the  morning  in  drinking.  See  Eccles.  x.  IG.  Thus  the  judges  are 
here  required  to  reassume  the  ancient  practice  of  deciding  causes  in  the 
morning.  Sec  Exodus  xviii.  13.  The  phrase,  "  in  the  morning,"  means 
also  to  do  a  thinj;'  promptly,  fully,  and  diligently.  The  very  same  words 
are  used  in  Psalm  ci.  8,  and  rendered  in  our  version  "  early,"  only  the  word 
for  morning  is  in  the  plural  number — "  in  the  mornings,"  literally.  Then, 
if  taken  figuratively,  the  phrase  means — promptly,  carefully,  diligently — 
"  Defend  carefully  the  right."  The  version  of  Blayncy  is  singular,  but  in- 
admissible— "  Judge  ye,  searching  out  right."  There  is  no  instance  of  the 
verb  }n  being  used  intransitively,  and  "  in  the  morning "  is  given  by  all 
the  Versions  and  the  Targ. — Ed. 


CUAP.XXL11,12.        commentaries  on  JEREMIAH.  69 

oshek,  and  /U,  ges^l,  and  say  that  the  first  means  to  retain 

a  deposit  or  wages,  or  anything  that  belongs  to  another,  and 

that  the  hitter  signifies  to  take  a  thing  by  force,  to  plunder. 

But  this  difference,  as  it  appears,  is  not  observed  by  the 

Prophet,  for  he  says,  "  Free  ye  the  plundered  or  the  spoiled.'' 

From  whose  hand  ?  from  "  the  hand  of  the  oppressor.''    .As, 

then,  these  two  words  correspond,  I  doubt  not  but  that  7T-3, 

ges^l,  means  both  to  take  by  force  and  to  plunder  ;  and  that 

tliough  p^l?,  osJiQk,  means  often  fraudulently  to  oppress,  yet 

not  always.    However  this  may  be,  God  intimates  that  neither 

the  king  nor  his  counsellors  had  any  care  for  the  jDOor,  so  as 

to  repress  violence,  and  robbery,  and  plunder.      Then  the 

very  judges  themselves  were  the  associates  of  robbers,  for 

they  allowed  them  with  impunity  to  rob  and  plunder  ^vith- 

out  affording  any  aid  to  helpless  men  when  they  were  thus 

wickedly  harassed.     There  is,  however,  no  doubt  but  that 

God  would  have  them  to  perform  their  duties  towards  all, 

both  rich  and  poor,  without  exception  ;  but  as  injustice  in 

this  particular  was  especially  seen,  this  is  the  reason  why 

by  stating  a  part  for  the  whole  he  specified  only  one  thing.^ 

He  then  adds.  Lest  my  indignation  go  forth  like  fire,  and 

hum,  and  there  he  none  to  extinguish  it.      Here  the  Prophet 

intimates,  that  except  the  king  and  his  courtiers  repented, 

it  was  all  over  with  them.     There  is  then  a  contrast  to  be 

understood  here  between  that  paternal  correction  of  which 

he  had  spoken,  and  the  destruction  of  which  the  Prophet 

now  speaks.     God's  indignation  had  been  already  kindled, 

nor  could  it  be  immediately  extinguished  ;  and  though  they 

had  to  suffer,  yet   the  issue  would  have  been  happy  and 

according  to  their  wishes  :  but  he  here  declares  that  there 

would   be   an    irreconcilable   war   with  God,    except   they 

laboured  to  return  to  his  favour.     He  adds.  On  account  of 

the  wickedness  of  their  doings.     There  is  here  a  change  of 

person,  except  we  read  DD,  caw,  ''  you  ;"  but  this  sort  of 

change  often  occurs  in  Scripture.     The  Prophet,  after  hav- 

^  This  sentence  is  as  follows, — "  And  rescue  the  plundered  from  the  hand 
of  the  violent,"  or  him  who  uses  violence.  The  Vulg.  alone  has  "  calum- 
niator" for  the  last  word,  which  is  wholly  improper ;  "who  wrongs  him" 
is  the  Sept. ;  "  who  oppresses  him "  is  the  Syr.  and  Arab.  The  word 
means  to  oppress  by  force  or  violence. — Ed. 


70  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXX. 

ing  addressed  tliem,  says  now,  "on  account  of  the  wickedness 
of  their  doings/'  as  though  having  finished  his  discourse,  he 
spoke  of  tliem  as  being  absent,  or  as  though  God,  after  hav- 
ing given  orders  to  his  Prophet,  then  added,  "  I  denounce 
this  on  them,  because  they  have  so  deserved/' 

PRAYER. 


Grant,  Almighty  God,  that  as  we  cease  not,  by  new  crimes,  daily 
to  kindle  thy  wrath,  we  may  not  proceed  to  obstinacy  or  con- 
tempt ;  and  since  it  is  good  for  us  to  be  chastised  by  thine  hand, 
grant  that  we  may  resignedly  submit  to  thy  scourges,  and  allow 
thee  to  act  the  part  of  a  Father  towards  us,  in  restoring  us  to 
the  right  way,  and  never  cease  to  hope  in  thee,  even  when  thou 
seemest  to  be  angry  with  us ;  but  may  our  hope  regard  that  issue 
which  thou  promisest,  even  that  evils  themselves  shall  be  an  aid 
to  our  salvation,  until  having  gone  through  all  the  miseries  of  the 
present  life,  we  shall  come  into  that  blessed  rest  which  thine  only- 
begotten  Son  has  procured  for  us. — Amen. 


13.  Behold,  I  am  against  thee,  O  13.  Ecce  ego  contra  te,  quae  ha- 
inhabitant  of  the  valley,  and  rock  of  bitas  in  valle,  petra  in  planitie  (vel, 
the  plain,  saith  the  Lord;  Avhich  petraj  planitiei,  alii  vertunt)  dicit 
say,  Who  shall  come  down  against  Jehova ;  qui  dicitis,  Quis  descendet 
us  ?  or  who  shall  enter  into  our  ha-  contra  nos  ?  et  quis  ingrediatur  ha- 
bitations ?  bitacula  nostra  ? 

14.  But  I  will  punish  you  accord-  14.  Et  visitabo  super  vos  secun- 
ing  to  the  fruit  of  your  doings,  saith  dum  fructum  studiorum  vestrorum, 
the  Lord;  and  I  will  kindle  a  fire  in  dicit  Jehova;  et  accendam  ignem 
the  forest  thereof,  and  it  shall  de-  in  sylva  ejus,  et  consumet  quicquid 
vour  all  things  round  about  it.  est  in  circuitu  ejus. 

Though  the  whole  nation  was  corrupt  in  the  time  of  the 
Prophet,  yet  Jerusalem  was  the  head  and  seat  of  all  evils, 
especially  as  there  was  there  more  licentiousness  ;  and  then 
they  thought  that  the  Prophets  had  no  liberty  there,  as 
though  the  citizens  were,  by  a  peculiar  privilege,  exempt 
from  all  reproof;  and,  lastly,  the  very  situation  of  the  city 
gave  them  courage,  for  wlien  they  regarded  the  licight  of 
their  walls,  their  towers,  and  fortresses,  they  thouglit  them- 
selves beyond  tlie  reach  of  danger.     Hence  was  the  security 


CHAP.  XXL  13,14.         COMMENTARIES  ON  JEREMIAH.  7 1 

which  the  Prophet  now  condemns ;  and,  therefore,  he  calls 
it  the  inhahitant  of  the  valley. 

Jerusalem,  we  know,  was  situated  on  small  hills  :  the 
Mount  Sion  had  two  tops ;  and  then  there  were  hills  con- 
tiguous, especially  towards  Lebanon  ;  there  was,  however, 
a  plain  on  every  side.  And  then  if  we  except  Mount  Sion, 
Jerusalem  was  in  a  valley ;  for  it  was  surrounded,  we  know, 
by  mountains.  There  were  mountains  around  it,  as  it  is 
said  in  Psalm  cxxv.  2.  Now,  its  very  situation  gave  confi- 
dence to  the  citizens,  as  access  to  it  was  difficult.  They, 
tlierefore,  thought  that  enemies  could  not  come  into  that 
valley,  which  kept  them  inclosed,  as  in  a  fortified  place. 
This  is  the  reason  why  the  Prophet  called  not  the  city  by 
its  own  name,  but  said  that  it  chuelt  in  the  valley  ;  and  after- 
wards he  called  it  a  rock  in  the  plain  ;  for  ^'^^,  isher,  is 
straight,  and  hence  ^1^''^,  mishur,  means  a  level  ground. 
The  whole  region  was  then  a  continued  plain  as  far  as  the 
mountains.  Jerusalem  itself  had  also,  as  w^e  have  said,  its 
small  hills  ;  it  was  therefore,  as  it  were,  a  rock  in  aplain} 

We  now  see  for  what  purpose  the  Prophet  used  this  cir- 
cumlocution, even  because  the  Jews  gloried  in  the  position 
of  their  city,  as  though  it  was  impregnable  ;  and  also,  because 

1  Of  all  explanations  of  this  passage,  this  is  the  most  satisfactory. 
Mount  Sion  was  surrounded  by  a  valley,  and  that  valley  by  contiguous 
mountains.  The  city,  therefore,  was  a  valley  with  a  rock  or  a  mountain  in 
the  midst,  called  here  the  rock  of  the  level  ground.  The  sentence  may, 
indeed,  be  thus  rendered,  "  The  inhabitant  of  the  valley  of  the  rock  of  the 
level  ground."  "  The  valley  of  the  rock"  means,  in  this  case,  the  valley 
around  the  rock  or  the  mountain  ;  then  the  valley  is  farther  designated  as 
the  level  ground.  • 

The  Versions  vary  ;  that  of  Sept.  is,  "  who  inhabitest  the  valley  of  Sor, 
the  plain ;"  the  Vulg.,  "  the  inhabitress  of  the  solid  valley  and  of  the 
plain ;"  the  Si/r.,  "  who  dwellest  in  valleys,  who  hast  a  large  plain  ;"  and 
the  Targ.,  "  who  dwellest  in  strength,  in  fortified  cities."  The  nearest  to 
the  original  is  the  Sej)t.  version  ;  which  has  been  followed  by  Venema,  who 
thought  that  there  was  a  valley  called  Sor  in  Jerusalem,  which,  from  its 
situation,  was  the  most  secure  part  of  the  city :  hence  the  word  "  de- 
scend," in  the  following  sentence. 

Blayney's  version  is,  "  O  thou  inhabitant  of  the  levelled  hollow  of  a  rock." 
He  considered  that  Mount  Sion  is  meant,  the  residence  of  the  house  of 
David,  and  so  called,  because  the  top  was  levelled.  Then  he  rendered 
the  following  sentence,  "  Who  shall  make  a  breach  on  us  ?"  But  the 
difficulty  is  to  understand  "  the  levelled  hollow,"  and  how  to  make  the 
original  to  bear  such  a  rendering.  Doubtless,  the  version  of  Calvin^  or 
that  of  Vevema,  which  is  not  very  different,  is  the  best. — Ed. 


72  COMMENTARIES  OX  JEREMIAH.  LECT.  LXXX. 

the  vicinity  of  the  mountains,  as  well  as  the  plain,  gave 
them  great  advantages.  And  we  know  how  disposed  men 
are  to  take  to  a  false  security  when  there  is  apparently  no 
danger  ;  but  on  the  contrary,  they  think  of  various  defences 
and  aids  from  which  they  expect  to  derive  help.  It  is, 
therefore,  this  false  boasting  that  the  Prophet  condemns, 
when  he  calls  Jerusalem  the  inhabitant  of  the  valley,  and 
then  says,  tliat  it  was  a  rock  in  the  plain. 

What  follows  makes  this  more  clear,  Who  say,  Who  shall 
come  down  against  us  ?  and,  Who  shall  enter  into  our 
habitations  ?  The  verb  nil*',  ichet,  some  take  in  the  sense 
of  tearing,  "  Who  shall  make  a  breach  on  us  ?"  Tliey 
derive  the  word  from  Hnn,  chctat ;  but  it  is  rather  from 
r\T]^,  nechfxt,  to  descend  ;  for  the  first  meaning  would  be 
too  strained.  Tlie  Prophet  speaks  according  to  the  opinion 
of  the  people,  who  thought  themselves  sufficiently  fortified 
against  all  the  attacks  of  their  enemies.  It  may  have  been, 
indeed,  that  they  did  not  speak  thus  openly  ;  but  the  Pro- 
l^hct  had  regard  to  the  hidden  thoughts  of  their  hearts, 
when  he  ascribed  to  them  this  boasting, — that  they  dwelt  in 
an  impregnable  place,  as  the  access  to  it  was  formidable ; 
for  they  spoke  boldly,  "  Who  shall  descend  to.us?^  who  will 
enter  our  houses  V  as  though  they  had  their  nest  in  the 
clouds.  They  intimated  that  their  state  would  be  safe, 
because  their  enemies  would  not  dare  to  come  nigh  them, 
or  would  be  disgracefully  repelled  if  they  dared,  as  it  would 
be  enough  for  them  to  close  their  gates. 

But  God,  on  the  contrary,  says,  Behold  I  ivill  come  to  thee, 
or  against  thee,  and  vjill  visit  thee.  There  is,  indeed,  a 
change  of  number  ;  for  he  says,  /  will  visit  you,  for  he  had 
begun  by  saying,  "  Ye  who  sa}^''  tDn^DSH,  eamrim.  I  will 
visit  upon  you,  he  says,  the  fruit  of  your  doings  ;  that  is, 

*  The  Sept.  and  Arab,  are,  "  Who  -vvilPalarm  us }"  the  Vulg.,  "  Who 
will  smite  us?"  Syr.,  *' Who  can  come 'aj^ainst  us?"  and  the  Targ., 
*'  Who  will  descend  against  us  ?"  The  verb  finn,  is  intransitive,  and  it"  it 
be  here  in  Iliphil,  it  will  not  admit  of  the  preposition  ^y,  which  comes 
here  after  it.  This  suiHcientlj  proves  that  it  is  nnj,  to  come  down,  to 
descend,  which  requires  this  very  preposition.  Sec  Psalm  xxxviii.  2. 
This  being  clearly  the  case,  the  view  oi' JJlai/nci/,  as  to  "  the  levelled  hollow 
of  a  rock,"  must  be  wrong,  for  to  "  descend"  into  Mouut  Sion,  would  be 
no  suitable  expression. — Ed. 


CHAP.  XXI.  1  3,  14.       COMMENTARIES  ON  JEREMIAH.  73 

"  I  will  deal  witli  you  according  to  what  you  have  done,  as 
your  works  deserve.''  Merit  is  to  be  taken  for  reward. 
Then  God  threatens  that  he  would  render  to  the  Jews  what 
they  merited,  because  they  had  not  ceased  to  provoke  his 
wrath. 

He  adds,  lastly,  I  will  kindle  a  fire  in  its  forest  Some 
take  "  forest"  metaphorically  for  the  neighbouring  towns  ; 
but  this  seems  foreign  to  the  Prophet's  meaning.  I  do  not, 
indeed,  deny  but  that  there  is  a  metaphor  in  the  words  ;  but 
then  the  word  forest  is  not  to  be  applied  to  towns  and  vil- 
lages, but  to  the  buildings  of  the  city  itself,  according  to  a 
mode  of  speaking  elsewliere  used  by  the  Prophets.  As  tlieir 
houses  were  built  of  a  large  quantity  of  wood,  of  tall  and  most 
choice  trees,  the  Prophet  compares  this  mass  of  wood  to  a 
forest.  "We  may,  however,  give  a  simpler  explanation,  and  I 
know  not  whether  it  be  more  suitable  that  the  Prophet 
points  out  Lebanon.  He  then  means  by  the  forest  of  the 
city  the  trees  of  Lebanon,  which  we  know  were  particularly 
fine,  for  their  loftiness  were  everywhere  known  ;  and  we 
know  also  that  they  were  very  large.  As,  then,  a  part  of 
their  false  glory  was  Mount  Lebanon,  the  Prophet  distinctly 
intimates  that  it  would  serve  as  a  help  to  burn  the  city  it- 
self ;  for  when  God  burned  Jerusalem,  he  would  take  from 
the  vicinity  materials  for  the  purpose.^ 

Now,  as  we  understand  the  meaning  of  the  Prophet,  let 
us  learn  how  to  apply  this  passage.  We  have  said  elsewhere 
that  nothing  is  more  hateful  to  God  than  false  confidence  ; 
when  men,  relying  on  their  own  resources,  promise  to  them- 
selves a  happy  and  a  safe  condition,  they  become  torpid  in 
their  own  security.  Thus  it  comes,  that  they  despise  God, 
and  never  flee  to  him  ;  they  scorn  his  judgments,  and  at 
length  are  carried  away  by  a  mad  impulse  to  every  kind  of 
insolence.  This  is  the  reason  why  the  Prophets  so  often  and 
so  sharply  reprove  secure  men,  for  they  become  presumptu- 
ous towards  God  when  they  are  touched  by  no  regard  for 
him,  and  with   no  fear  of  him.     They  then  not  only  dis- 

^  "  The  word  '  forest '  is  often  metaphorically  taken  for  a  city  in  the  pro- 
phetical writings,  because  its  stately  buildings,  or  its  principal  inhabitants, 
resemble  tall  cedars  standing  in  their  several  ranks.  See  chap.  xxii.  7  ; 
Isaiah  xxvii.  24;  Ezek.  xx.  46  ;  Zeeh.  xi.  1." — Lowth. 


74  COMxMENTARIES  ON  JEREMIAH.  LECT.  LXXX. 

honour  God  by  transferring  the  hope  of  their  safety  to  mere 
means  or  such  helps  as  they  foolishly  depend  on,  but  they 
also  think  that  they  are  not  under  the  authority  of  God. 
Hence  it  is,  that  they  promise  themselves  impunity,  and  thus 
become  wholly  hardened  in  their  sins.     Now  follow^s — 


CHAPTER  XXII. 


1.  Thus  saith  the  Lord,  Go  1.  Sic  dicit  Jehova,  Descende  in  do- 
down  to  the  house  of  the  king  mum  regis  Jehudah,  et  loquere  illic  ser- 
of  Judah,  and  speak  there  this  raonem  hunc, 

word, 

2.  And  say,  Hear  the  word  2.  Et  dices,  Audi  sermonem  Jehovre, 
of  the  Lord,  O  king  of  Judah,  rex  Jehudah,  qui  sedes  super  soUum  Da- 
that  sittest  upon  the  throne  of  vidis,  tu  et  servi  tui,  et  popuUis  tuus  qui 
David,  thou,  and  thy  servants,  ingredimini  per  portas  has  : 

and  thy  people  that  enter  in  by 
these  gates ; 

3.  Thus  saith  the  Lord,  Exe-  3.  Sic  dicit  Jehova,  Facite  judicium 
cute  ye  judgment  and  righte-  et  justitiam,  et  eripite  spohatum  e  manu 
ousncss,  and  deliver  the  spoiled  oppressoris  ;  peregrinum,  pupilum,  et 
out  of  the  hand  of  the  oppres-  viduam  ne  fraudetis  (Hierom/mus  hoc 
sor  :  and  do  no  wrong,  do  no  verbum  ubique  vertit,  contristari,  vel,  tris- 
violence  to  the  stranger,  jhe  titia  afficere;  signijicat  aiUem  potius 
fatherless,  nor  the  widows  nci-  inferre  violentiam,  aut  fraudulenter 
ther  shed  innocent  blood  in  this  nocere ;)  ne  violentiam  exerceatis  {alii 
place.  vertunt,  IDOnn  ^t^,)  et  sanguinem  inno- 

centem  ne  fundatis  in  loco  isto. 

The  Prophet  is  again  bidden  to  reprove  the  king  and  his 
counsellors  ;  but  the  exhortation  is  at  the  same  time  ex- 
tended to  the  whole  people.  It  was  necessary  to  begin  with 
the  head,  that  the  common  people  might  know  that  it  was 
not  a  matter  to  be  trifled  with,  as  God  would  not  spare,  no, 
not  even  the  king  himself,  and  his  courtiers  ;  for  a  greater 
terror  seized  the  lower  orders,  when  they  saw  the  highest 
laid  prostrate.  That  what  is  here  taught  might  then  pene- 
trate more  effectually  into  the  hearts  of  all,  the  Prophet  is 
bid  to  address  the  king  himself  and  his  courtiers:  he  is 
afterwards  bidden  to  include  also  the  whole  body  of  the 
people.  And  hence  it  appears,  that  there  was  some  liope 
of  favour  yet  remaining,  provided  the  king  and  the  whole 
people  received  the  admonitions  of  the  Prophet ;  provided 


CHAP.  XXII.  1-S.       COMMENTARIES  ON  JEREMIAH.  75 

their  rej^entance  and  conversion  were  sincere,  God  was  still 
ready  to  forgive  tlicm. 

We  must  at  the  same  time  ohserve,  as  I  have  already  said, 
that  they  could  not  escape  the  calamity  that  was  at  hand  ; 
but  exile  w^ould  have  been  much  milder,  and  also  their  return 
would  have  been  more  certain,  and  they  would  have  found  in 
various  ways  that  they  had  not  been  rejected  by  God,  though 
for  a  time  chastised.  As  then  we  now  say,  that  a  hope  of 
pardon  was  set  before  them,  this  is  not  to  be  so  understood 
as  that  they  could  avert  the  destruction  of  the  city ;  for  it  had 
once  for  all  been  determined  by  God  to  drive  the  people  into 
a  temporary  exile,  and  also  to  put  an  end  for  a  time  to  their 
sacrifices  ;  for  this  dreadful  desolation  was  to  be  a  proof  that 
the  people  had  been  extremely  ungrateful  to  God,  and  espe- 
cially that  their  obstinacy  could  not  be  endured  in  having 
so  long  despised  the  Prophets  and  the  t;ommands  of  God. 
However  the  hope  of  mitigation  as  to  their  punishment  "was 
given  them,  provided  they  were  touched  by  a  right  feeling, 
so  as  to  endeavour  to  return  into  favour  with  God.  But  as 
Jeremiah  effected  nothing  by  so  many  admonitions,  they 
were  rendered  more  inexcusable. 

"We  now  see  the  design  of  what  is  here  said,  even  that  the 
Jews,  having  been  so  often  proved  guilty,  might  cease  to 
complain  that  they  suffered  anything  undeservedly  ;  for  they 
had  been  often  admonished,  yea,  almost  in  numberless  in- 
stances, and  God  had  offered  mercy,  provided  they  were 
reclaimable.     I  come  now  to  the  words — 

Thus  saith  Jehovah,  Go  dowii}  to  the  house  of  the  king. 
We  see  that  the  Prophet  was  endued  w^ith  so  great  a  courage 
that  the  dignity  of  the  king's  name  did  not  daunt  him,  so 
as  to  prevent  him  to  perform  what  was  commanded  him. 
We  have  seen  elsewhere  similar  instances  ;  but  wdienever 
such  cases  occur,  they  deserve  to   be  noticed.     First,  the 

*  Or  "  descend ;"  it  appears  that  Jeremiah  was  in  the  Temple  when  he 
had  this  commission.  And  it  would  be  better  to  render  the  first  words, 
"  Thus  said  Jehovah,"  as  it  is  a  narrative  of  Avhat  had  taken  place.  In 
chap.  x\iii.  1,  it  is  said  the  word  of  the  Lord  came  to  Jeremiah,  and  then 
he  was  commanded  to  go  down  to  the  potter's  house ;  which  intimates 
that  he  was  at  the  time  in  the  Temple,  officiating  probably  in  his  course 
as  a  priest. — Ed. 


76  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXX. 

servants  of  God  ought  boldly  to  discliavge  their  ofSce,  and 
not  to  flatter  the  great  and  the  rich,  nor  remit  anything  of 
their  own  autliority  when  they  meet  with  dignity  and  great- 
ness. Secondly,  let  those  who  seem  to  be  more  eminent  than 
others  learn,  that  whatever  eminence  they  may  possess  can- 
not avail  them,  but  that  they  ought  to  submit  to  prophetic 
instruction.  We  have  before  seen  that  the  Prophet  was 
sent  to  reprove  and  rebuke  even  the  highest,  and  to  shew 
no  respect  of  persons.  (Jer.  i.  10.)  So  now,  here  he  shews 
that  he  had,  as  it  were,  the  whole  world  under  his  feet,  for 
in  executing  his  office,  he  reproved  the  king  himself  and  all 
his  princes. 

But  he  speaks  of  the  king  as  sitting  on  the  throne  of 
David ;  but  not,  as  I  have  already  said,  for  the  sake  of 
honour,  but  for  the  purpose  of  enhancing  his  guilt  ;  for  he 
occupied  a  sacred  throne,  of  which  he  was  wholl}^  unworthy. 
For  though  God  is  said  to  sit  in  the  midst  of  the  gods,  be- 
cause by  him  kings  nile,  we  yet  know  that  the  throne  of 
David  was  more  eminent  than  an}^  other;  for  it  was  a 
priestly  kingdom  and  a  type  of  that  celestial  kingdom  which 
was  afterwards  fully  revealed  in  Christ.  As,  then,  the  kings 
of  Judah,  the  descendants  of  David,  were  types  of  Christ, 
less  tolerable  was  their  impiety,  when,  unmindful  of  their 
vocation,  they  had  departed  from  the  piety  of  their  father 
David  and  became  wholly  degenerated.  So  the  Proj^het,  by 
mentioning  the  house  of  Israel  and  the  house  of  Jacob,  no 
doubt  condemned  the  Jews,  because  they  had  become  unlike 
the  holy  patriarch.  We  now,  then,  understand  the  object 
of  the  Prophet  when  he  says,  *'Hear  the  word  of  Jehovah, 
thou  king  of  Judah,  who  sittest  on  the  throne  of  David." 

But  that  his  reproof  might  have  its  just  weight,  the  Pro- 
phet carefully  shews  that  he  brought  nothing  but  what  liad 
been  committed  to  him  from  above  ;  this  is  the  reason  why 
he  repeats,  thou  shalt  say,  "  Thus  saith  Jehovah,  Go  down, 
speak,  and  say."  From  the  king  he  comes  to  the  courtiers, 
and  from  them  to  the  whole  people.  Thon,  he  says,  and  thy 
servants;  by  the  king's  servants  the  Scripture  means,  all  those 
ministers  who  were  his  counsellors,  who  were  appointed  to 
administer  justice  and  who  exercised  authority.    But  we  must 


CHAP.  XXII.  1-3.     COMMENTARIES  ON  JEREMIAH.  77 

notice,  that  at  last  he  addresses  the  whole  people.  We  hence 
see  that  what  he  tauglit  belonged  in  common  to  all,  though 
he  began  with  the  king  and  his  counsellors,  that  the  com- 
mon people  might  not  think  that  they  would  be  unpunished 
if  they  despised  the  doctrine  to  which  even  kings  were  to 
submit. 

He  says,  first,  Do  judgment  and  justice.  This  belonged 
especially  to  the  king  and  his  judges  and  governors  ;  for 
private  individuals,  we  know,  had  no  power  to  protect  their 
property  ;  for  though  every  one  ought  to  resist  wrongs  and 
evil  doings,  yet  this  w^as  the  special  duty  of  the  judges 
whom  God  had  armed  with  the  sword  for  this  purpose.  To 
do  judgment,  means  to  render  to  every  one  according  to  his 
right ;  but  when  the  two  words,  judgment  and  justice,  are 
connected  together,  by  justice  we  are  to  understand  equity, 
so  that  every  one  has  his  own  right ;  and  by  judgment  is  to 
be  understood  the  execution  of  due  punishment ;  for  it  is 
not  enough  for  the  judge  to  decide  what  is  right,  except 
lie  restrains  the  wicked  when  they  audaciously  resist.  To 
do  judgment,  then,  is  to  defend  the  weak  and  the  innocent, 
as  it  were,  with  an  armed  hand.-"- 

He  then  adds.  Rescue  the  spoiled  from  the  hand  of  the 
oppresso7\  He  repeats  •what  we  observed  in  the  last  chap- 
ter ;  and  here  under  one  thing  he  includes  the  duty  of 
judges,  even  that  they  are  ever  to  oppose  what  is  wrong  and 
to  check  the  audacity  of  the  wicked,  for  they  can  never  be 
induced  willingly  to  conduct  themselves  with  moderation 
and  quietness.  As,  then,  they  are  to  be  restrained  by  force, 
he  says,  "  Rescue  the  spoiled  from  the  hand  of  the  oppressor.'' 
Of  the  word  ^"ji;!,  gesul,  we  have  spoken  before  ;  but  by  this 
form  of  speaking  God  intimates  that  it  is  not  enough  for 

>  The  verb  here  is  different  from  that  in  chap.  xxi.  12,  though  rendered 
in  our  version  the  same — "execute."  It  is  nD*y,  to  do,  to  act,  but  is 
used  in  a  wide  sense,  Uke  facio  in  Latin.  To  do  judgment  is  to  judge  or 
condemn,  that  is,  the  guilty ;  to  do  justice  is  to  justify  or  acquit,  that  is, 
the  innocent.  Perhaps  the  best  rendering  would  be,  "  Administer  judg- 
ment and  justice ;"  the  former  to  the  guilty,  and  the  latter  to  the  in- 
nocent. 

Blayney's  version  can  by  no  means  be  approved, "  Do  right  and  justice," 
as  the  distinctive  character  of  the  two  acts  is  not  expressed.  "  Do  judg- 
ment'and  justice,"  are  all  the  Versions  and  the  Targum. — Ed. 


78  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXX. 

tlie  judge  to  abstain  from  tyranny  and  cruelty,  and  not  to 
stimulate  the  wicked  nor  favour  them,  except  he  also  acknow- 
ledges that  he  has  been  appointed  by  God  for  this  end — to 
rescue  the  spoiled  from  the  hand  of  the  oppressor,  and  not 
to  hesitate  to  face  hatred  and  danger  in  the  discharge  of  his 
office. 

The  Proj^het  now  adds  other  things  which  he  had  not 
mentioned  in  the  preceding  chapter ;  defraud  not,^  he  says, 
the  stranger  and  the  orphan  and  the  widoiu.  It  is  what  is 
often  said  in  Scripture,  that  it  is  not  right  to  defraud  any 
one  ;  for  God  would  exempt  all  from  wrong,  and  not  only 
strangers,  orphans,  and  widows ;  but  as  orphans  have  no 
knowledge  or  wisdom,  they  are  exposed,  as  it  were,  to 
plunder ;  and  also  widows,  because  they  are  in  themselves 
,  \  helpless  ;  and  strangers,  because  they  have  no  friends  to 
undertake  their  cause  ;  hence  God,  in  an  especial  manner, 
requires  a  regard  to  be  had  to  strangers,  orphans,  and 
widows.  There  is  also  another  reason  ;  for  when  their  right 
is  rendered  to  strangers,  orphans,  and  w^idows,  equity  no 
doubt  shines  forth  more  conspicuously.  When  any  one 
brings  friends  with  him,  and  employs  them  in  the  defence 
of  his  cause,  the  judge  is  thereby  influenced  ;  and  he  who  is 
a  native  will  have  his  relations  and  neighbours  to  support 
liis  cause;  and  he  who  is  rich  and  possessing  power  will 
also  influence  the  judge,  so  that  he  dares  not  do  anything 
notoriously  wrong  ;  but  when  the  stranger,  or  the  orphan, 
or  the  widow  comes  before  the  judge,  he  can  with  impunity 
oppress  them  all.  Hence  if  he  judges  rightly,  it  is  no  doubt 
a  conspicuous  proof  of  his  integrity  and  uprightness.      This, 

1  So  it  is  rendered  by  Blayney ;  by  the  Vulg.  and  Targ.^  "  Make  not 
sad  ;"  by  the  Sept.^  *'  Tyrannize  not  over  ;"  and  by  the  Byr., "  Wrong  not." 
The  verb  means  to  press  down,  to  depress,  and  hence  to  oppress.  With 
this  the  next  verb  is  connected  by  1  in  many  copies,  and  by  all  the  Versions 
except  the  Arab.,  and  by  the  Tatyiim  ;  and  it  means  to  do  -wrong  by 
force  or  violence,  outrageously  to  injure,  or  to  deal  unjustly  with,  to  plun- 
der. Tliey  were  not  to  press  them  down  by  denying  them  their  rights, 
nor  violently  to  take  tlieir  things  away  from  tliem,  or  to  plunder  them. 

We  may  render  the  passage  as  Gatakcr  does,  "  And  the  stranger,  the 
orphan,  and  the  widow  oppress  not,  wrong  not,"  or  plunder  not.  A  similar 
passage  is  in  chap.  vii.  0.  The  word  rendered  there  "  oppress"  is  ditfercnt, 
pE^V,  and  more  general  in  its  meaning,  including  the  two  ideas  here — 
oppression  by  denying  them  their  rights,  and  by  plundering  them. — 'Ed. 


CHAR  XXII.  1-3.     COMMENTARIES  ON  JEREMIAH.  79 

then,  is  the  reason  why  God  everywhere  enumerates  these 
cases  when  he  speaks  of  right  and  equitable  judgments. 

He  furtlier  adds,  Exercise  no  violence,  nor  shed  innocent 
blood  in  this  place.  Those  things  also  were  matters  belong- 
ing to  the  judges.  But  it  w^as  a  horribly  monstrous  thing 
for  the  throne  of  David  to  have  been  so  defiled  as  to  have 
become,  as  it  were,  a  den  of  robbers.  Wherever  there  is  any 
pretence  to  justice,  there  ought  to  be  there  some  fear  or 
shame  ;  but  as  we  have  said,  that  tribunal  was  in  a  peculiar 
manner  sacred  to  God.  As,  then,  the  king  and  his  counsellors 
were  become  like  robbers,  and  as  they  so  occupied  the  throne 
of  David  that  all  impiety  prevailed,  and  they  hesitated  not 
to  plunder  on  every  side,  as  though  they  lived  in  a  house  of 
plunder ;  this  was,  as  I  have  said,  a  sad  and  shameful 
spectacle.^ 

But  we  ought  the  more  carefully  to  notice  this  passage, 
that  we  may  learn  to  strengthen  ourselves  against  bad  ex- 
amples, lest  the  impiety  of  men  should  overturn  our  faith ; 
when  we  see  in  God's  Church  things  in  such  a  disorder,  that 
those  who  glory  in  the  name  of  God  are  become  like  robbers, 
we  must  beware  lest  we  become,  on  this  account,  alienated 
from  true  religion.  We  must,  indeed,  detest  such  monsters, 
but  we  must  take  care  lest  God's  word,  through  men's 
wickedness,  should  lose  its  value  in  our  esteem.  We  ought, 
then,  to  remember  the  admonition  of  Christ,  to  hear  the 
Scribes  and  Pharisees  who  sat  in  Moses's  seat.  (Matt.  xxiiL  2.) 
Thus  it  behoved  the  Jews  to  venerate  that  royal  throne,  on 
which  God  had  inscribed  certain  marks  of  his  glory.  Though 
they  saw  that  it  was  polluted  by  the  crimes  and  evil  deeds 
of  men,  yet  they  ought  to  have  retained  some  regard  for  it 
on  account  of  that  expression,  "  This  is  my  rest  for  ever." 

1  There  is  first  in  this  passage  a  general  direction,  "  Administer  je 
judgment  and  justice ;"  and  then  there  is  a  specification  which  refers  first 
to  justice  and  then  to  judgment,  the  order,  as  is  commonly  the  case,  being 
reversed.  It  was  an  act  of  "justice"  to  rescue  the  plundered  from  the 
hands  of  the  plunderer.  Then  they  were  forbidden  to  administer  wrong 
"judgment,"  so  as  to  depress  and  plunder  the  stranger,  the  orphan,  and 
the  widow,  and  to  shed  innocent  blood.  See  Psalm  xciv.  6.  It  shews  a 
bad  state  of  society  Avhen  the  wicked  and  the  guilty  are  not  punished  ;  but 
it  is  still  worse  when  the  helpless  are  oppressed,  and  the  innocent  are 
condemned. — Ed. 


80  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXX. 

But  we  yet  see  that  the  king  was  sharply  and  severely 
reproved,  as  he  deserved.  Hence  most  foolishly  does  the 
Pope  at  the  present  day  seek  to  exempt  himself  from  all 
reproof,  because  he  occupies  the  apostolic  throne.-^  Were 
we  to  grant  wliat  is  claimed,  (though  that  is  frivolous  and 
childish,)  that  the  Roman  throne  is  apostolic,  (which  I  think 
has  never  been  occupied  by  Peter,)  surely  the  throne  of 
David  was  much  more  venerable  than  the  chair  of  Peter  ? 
and  yet  the  descendants  of  David  who  succeeded  him,  being 
types  and  representatives  of  Christ,  were  not  on  that  account, 
as  we  here  see,  exempt  from  reproof 

It  might,  however,  be  asked,  why  the  Prophet  said  that 
he  was  sent  to  the  whole  people,  when  his  doctrine  was 
addressed  only  to  the  king  and  the  public  judges  ?  for  it 
belonged  not  to  the  people  or  to  private  individuals.  But 
I  have  said  already  that  it  was  easy  for  the  common  people 
to  gather  how  God  s  judgment  ought  to  have  been  dreaded, 
for  they  had  heard  that  punishment  was  denounced  even  on 
the  house  of  David,  which  was  yet  considered  sacred.  When, 
therefore,  they  saw  that  those  were  summoned  before  God's 
tribunal  who  were,  in  a  manner,  not  subject  to  laws,  what 
were  they  to  think  but  that  every  one  of  them  ought  to  have 
thought  of  himself,  and  to  examine  his  own  life  ?  for  they 
must  at  length  be  called  to  give  an  account,  since  the  king 
himself  and  his  counsellors  had  been  summoned  to  do  so. 

It  now  follows, — 

4.  For  if  ye  do  this  thing  4.  Quia  si  faciendo  feccritis  (alii  ver- 
indeed,  then  shall  there  enter  tunt,  quin  potius  faciendo  fiiciatis)  ser- 
in by  the  gates  of  this  house  monem  hunc  (/loc  est,  obediatis  sermoni 
kings  sitting  upon  the  throne  huie,)  et  ingrediemini  per  portas  domus 
of  David,  riding  in  chariots  hujus,  reges  sedentcs  pro  Davide  (vel, 
and  on  horses,  he,  and  his  ser-  Davidi)  super  solium  ejus,  insidentes 
vants,  and  his  people.  currui  et  cquis,  ipse,  rex,  et  servi  ejus  et 

populus  ejus. 

5.  But  if  ye  will  not  hear  5.  Quod  si  non  obedieritis  sermonibus 
these  words,  1  swear  by  myself,  istis,  in  me  {/loc  est,  per  me)  juravi,  dicit 
saith  the  Lord,  that  this  house  Jehova,  quod  in  solitudinem  {aut,  vasti- 
shall  become  a  desolation.  tatem)  crit  domus  hii3C. 

^  Poor  Peter  never  had  any  throne,  therefore  the  Pope's  throne  cannot 
be  apostolic.  The  l*ope's  throne  is  a  heathen  throne,  both  materially  and 
spiritually.  The  seat  itself  is  a  chair  of  some  heathen  hero  or  deity,  and 
the  power  claimed  to  be  exercised  was  never  claimed  nor  possessed  by 
Peter.  The  I'ope  is  quite  as  much  an  impostor  as  Mahomet,  only  his 
blasphemy  is  greater  and  more  detestable. — Ed. 


THAP.  XXII.  4,5.      COMMENTARIES  ON  JEREMIAH.  81 

The  Prophet  expresses  more  clearly  what  I  have  already 
stated,  that  if  the  Jews  from  the  heart  repented,  there  was  yet 
a  place  for  mercy  ;  for  he  promises  them  that  God  would  l)e 
reconcilable,  if  they  sought  to  be  reconciled  to  him ;  he  allures 
them  to  repentance  by  words  of  kindness.  We  may,  indeed, 
read  CD5<*'D,  kiam,  as  one  word,  and  render  it,  "  But  rather ;'' 
but  I  follow  others  who  give  tliis  version,  For  if  by  doing  ye 
will  do  this  word,  then  ye  shall  enter  in,  &c. ;  and  thus  they 
turn  the  copulative  into  an  adverb  of  time,  which  is  often 
the  case.^  Still  the  other  meaning  is  not  unsuitable,  when 
the  future  verb,  "l^^^D,  toshu,  is  taken  in  a  hortative  sense  ; 
for  we  know  that  the  future  tense  in  Hebrew  is  often  to  be 
understood  as  an  imperative.  As  to  the  general  meaning, 
there  is  not  much  difference  ;  for  what  the  Prophet  designed 
to  shew  was  this,  that  God  would  be  reconciled  to  the  Jews, 
if  they  were  not  wholly  disobedient.  "  Only,''  he  says,  "  obey 
my  word,  and  your  safety  shall  be  secured.''  Not  that  im- 
punity was  to  be  expected,  as  I  have  said  before,  but,  as 
they  would  have  found,  their  reconciliation  to  God  would 
not  have  been  in  vain,  for  their  punishment  would  have 
been  mitigated  ;  in  that  case  their  exile  would  have  been 
rendered  more  endurable,  for  God  would  have  doubtless 
made  their  adversaries  kind  to  them  ;  in  short,  mercy  would 
have  been  shewn  to  thern  in  many  ways.  Moreover,  the 
Prophet  shews  that  he  called  them  not  in  vain  to  repent ; 
for  he  sets  before  them  God's  favour  in  mitigating  their 
punishment. 

And  he  adds.  Ye  shall  enter  through  the  gates  of  this  house, 
both  your  kings  and  their  counsellors ;  but  the  number  is 
afterwards  changed,  he,  that  is,  every  king.^     The  Prophet, 

1  The  Vulg.,  the  Syr.,  and  the  Targum  omit  the"!  before  "enter:" 
but  it  has  often  the  meaning  of  then,  especially  when  preceded,  as  here,  by 
the  conditional  particle  if. — Ed. 

'  The  verse  may  be  rendered  thus, — 

4.  For  if  doing  ye  shall  do  this  word, 

Then  come  through  the  gates  of  this  house 
Shall  kings,  sitting  for  David  on  his  throne, 
Who  shall  ride  in  a  chariot  and  on  horses, 
He,  and  his  servant,  and  his  people. 
The  '•  sitting"  belongs  to  the  kings,  but  "  riding"  to  the  king,  his  servant, 
and  his  people.     As  "  he"  is  in  the  singular  number,  so  "  the  servant"  is, 
though  both  are  pluralized  by  the  Sept.,  the  Vxdg,,  and  the  Arab.,  and 
VOL.  III.  F 


82  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXX. 

indeed,  seems,  at  the  first  view,  to  have  retracted  what  he 
had  said  respecting  exile  ;  but  the  two  things  are  to  be  con- 
nected together,  that  there  was  some  hope  remaining,  if  the 
Jews  accepted  the  favour  of  God,  and  then  that  the  punish- 
ment, once  decreed,  was  to  be  borne  by  them.  These  two 
things  do  not  disagree.  For  God  had  resolved  to  drive  the 
Jews  into  exile ;  but  all  Judea  would  not  doubtless  have 
been  reduced  to  solitude,  as  that  happened  through  their 
irreclaimable  obstinacy,  according  to  what  we  read  at  the 
end  of  this  Book  ;  for  they  might  have  otherwise  dwelt  still 
in  their  own  countr3\  This  is  one  thing  ;  and  then  their 
condition  after  their  exile  would  have  been  better  and  far 
more  happy.  But  even  at  that  time,  the  crown  was  trodden 
under  foot,  and  all  the  dignity  and  power  of  the  family  of 
David  were  nearly  abolished. 

When,  therefore,  the  Prophet  says,  "  Enter  shall  kings  in 
chariots  and  on  horses,''  and  also  "  the  people  and  he  and 
his  counsellors,  through  the  gates  of  this  city  ;"  he  does  not 
mean  that  they  would  so  escape  as  that  God  would  not  chas- 
tise them  for  their  sins,  as  he  had  declared,  but  that  there 
would  still  be  some  form  of  a  kingdom,  and  that  exile  would 
be  short,  and  also  that  there  would  be  at  length  a  restora- 
tion, so  that  the  descendants  of  David  would  return  to  their 
former  state,  and  that  the  city  itself  would  be  restored  so  as 
to  abound  in  wealth  as  in  all  other  blessings.  Such  is  the 
promise.  The  Prophet  further  adds  what  would  otherwise 
take  place.  If  they  will  not  hear,  this  place  shall  become  a 
desolation.  But  this  threatening  shall  be  considered  to- 
morrow. 

PRAYER. 

Grant,  Almif^hty  God,  that  as  thou  hast  been  pleased  to  erect  the 
throne  of  thy  Son  among  us,  we  may  suffer  ourselves  to  be  ruled 
by  him,  and  not  falsely  boast  that  we  are  his  people,  but  really 
prove  that  we  truly  and  from  the  heart  confess  him  as  our  King, 
that  he  may  also  so  defend  us  through  the  whole  course  of  our 

the  "  servant"  by  the  Syr.  and  the  Targ.  But  the  Hebrew  is  as  rendered 
above,  as  to  the  word  "chariot,"  and*  "  servant ;"  it  is  the  idiom  of  the 
language. —  Ed. 


CHAP.  XX [I.  4,5.       COMMENTARIES  ON  JEREMIAH.  83 


life  against  all  the  assaults  of  our  enemies,  that  we,  ever  relying 
on  thine  aid,  and  possessing  our  souls  in  patience,  may  at  length 
be  translated  into  that  blessed  glory  and  rest,  which  he  has 
purchased  for  us  by  his  own  blood. — Amen. 


^.ectttte  &iqfyt^^JFixM. 

We  explained  yesterday  tlie  declaration  of  the  Prophet, — 
that  the  kingdom  Avould  again  be  restored  by  the  Lord,  if 
the  king  and  his  servants  and  the  whole  people  repented. 
He  now  introduces  a  conimination, — that  if  they  heard  not, 
it  was  all  over  with  the  palace  and  the  city.  But  the  word 
house,  or  palace  is  often  repeated ;  for  though  the  defences 
of  the  city  gave  courage  to  the  people,  yet  what  made  them 
especially  proud  was  the  confidence  they  felt  that  the  king- 
dom had  been  promised  to  be  for  ever.  Hence,  they  thought, 
that  the  royal  dignity  could  not  possibly  fall  as  long  as  the 
sun  and  moon  continued  in  the  heavens.  (Psalm  Ixxxix.  38.) 
This  false  confidence  is  what  the  Prophet  now  meets,  and  he 
says.  If  ye  will  not  hear  these  words,  &c.  He  changes  the 
number:  he  had  said  before  this  word,  HTn  ^yi'H  r\^,  at 
edeher  eze ;  but  he  now  says  these  words,  iZDniin  JlX,  at 
edeberim.  But  the  singular  number  includes  the  whole  of 
his  doctrine  ;  yet  he  now  uses  the  plural  number,  because 
he  had  exhorted  them  to  change  their  life.^ 

And  that  they  might  not  think  that  they  were  for  no 
good  reason  terrified,  he  declares  that  Grod  had  siuorii  by 
himself.  We  indeed  know  that  when  God  makes  an  oath, 
either  when  he  promises  anything,  or  when  he  denounces 
punishment  on  sinners,  it  is  done  on  account  of  men's 
sloth  and  dulness.  For  our  hearts  through  unbelief  will 
hardly  receive  a  simple  truth,  unless  God  removes  the  impe- 
diments ;  and  this  is  the  design  of  making  an  oath,  when 
God  does  not  only  speak,  but  in  order  to  render  us  more 
certain  of  our  salvation,  he  confirms  his  promise  by  intro- 

'  "  These  words"  include  the  "  word'  of  message  contained  in  the  second 
verse,  and  the  "  word"  of  ])rccept  in  the  third  verse  ;  and  "  this  word"  or 
thing,  at  the  beginning  of  the  fourth  verse,  is  the  latter— the  word  of 
precept. — Ed. 


84-  (X»MMENTARI£^'  ON  JEREMIAH.  LECT.  LXXXI. 

ducing  his  own  name  as  a  pledge.  Tlie  reason  is  similar  as 
to  tbreatenings  ;  for  so  great  is  the  false  security  of  sinners, 
that  they  are  deaf  until  God,  as  it  were,  with  force  pene- 
trates into  their  hearts.  Hence  he  says,  that  God  made  an 
oath  by  himself ;  for  it  seemed  incredible  to  the  Jews,  that 
the  family  which  liad  been  set  apart  by  God  from  tlie  world, 
would  ever  perish.     It  now  follows  : 

6.  For  thus  saith  the  Lord  unto  the         C.   Quoniam  dicit  Jehova  super 

king's  house  of  Judah,  Thou  ar?  Gilead  doniimi  regis  Jehudah,  Guilead, 

mito  me,  «7Kf  the  head  of  Lebanon:  j/t'/  tu    mihi    caput    Libani,    si   non 

surely  I  will  make  thee  a  wilderness,  posuero    te    desertum,   tanquam 

and  cities  which  are  not  inhabited.  urbes  qua^  non  habitantur. 

He  confirms  the  preceding  declaration,  and  explains  more 
at  large  what  had  been  stated  sufficiently  clear  ;  for  the  false 
boasting  of  the  Jews  could  hardly  be  restrained,  as  they 
still  thought  that  the  kingdom  in  the  family  of  David  would 
be  permanent  and  exempt  from  any  danger  of  a  change. 

.  But  interpreters  differ  as  to  the  meaning  of  the  words, 
I  will  not  repeat  their  views,  nor  is  it  necessary :  I  will  only 
state  what  seems  to  me  to  be  the  real  meaning.  All  others 
indeed  give  a  different  explanation  ;  but  the  Prophet,  I 
doubt  not,  means  the  same  thing  as  we  have  observed  in 
chap.  vii.  12  ;  where  he  says,  "  Go  to  Shiloh,  and  see  what  is 
the  state  of  that  place,  for  the  ark  of  the  covenant  had  a 
long  time  dwelt  there.''  Though,  then,  they  thought  that 
place  sacred,  yet  it  was  reduced  to  desolation;  and  thus  it 
must  have  become  a  dreadful  spectacle  to  the  whole  people. 
For  the  same  reason  now,  as  it  seems  to  me,  the  Prophet 
compares  Lebanon  to  Mount  Gilead  ;  for  what  some  say, 
that  Gilead  was  the  chief  city  of  the  ten  tribes,  has  nothing 
in  it.  But  we  must  remember  the  state  of  things  at  that 
time;  the  kingdom  of  Israel  was  wholly  demolished  when 
our  Prophet  spoke  these  words.  Judea  had  indeed  been 
much  reduced  by  many  calamities  ;  but  still  some  kind  of 
a  kingdom  remained.  Then  by  Mount  Gilead  the  Prophet 
doubtless  meant,  by  stating  a  part  for  the  whole,  the  king- 
<lom  of  Israel,  but  for  a  purpose  diflerent  from  that  assigned 
by  interpreters,  even  because  the  whole  land  of  Israel  was 
then  laid  waste  :  for  all  the   inhabitants  had  been  led  into 


CHAP.  XXII.  b*.  COMMENTARIES  ON  JEREMIAH.  85 

exile,  and  all  the  spoils  had  been  removed,  and  nothing  had 
cscape<l  the  rapacity  and  cruelty  of  their  enemies. 

Since,  then,  the  land  of  Israel  had  been  reduced  unto 
desolation,  God  says  now,  that  Jerusalem  and  the  kingdom 
of  Judah  would  not  be  of  greater  value  in  his  sight  than  the 
whole  country  of  the  ten  tribes  had  been,  which  was  doubt- 
less larger  in  extent  and  in  wealth.  And  this  meaning  may 
be  easily  gathered  from  the  words  of  the  passage ;  he  does 
not  say,  "  Thou  art  like  Gilcad  the  head  of  Lebanon  ;"  but, 
Gilead  to  me  art  thou  the  head  of  Lebanon.  And  he  calls 
Jerusalem  Lebanon,  because  it  was,  as  it  were,  the  queen  of 
that  land ;  for  by  Mount  Lebanon  he  designated  whatever 
was  precious  in  that  country,  for  the  reason  we  mentione<l 
yesterday.  As  to  Gilead,  I  do  not  consider  that  the  Prophet 
refers  especially  to  the  city,  but  by  stating  a  part  for  the 
whole,  he  includes  the  whole  country,  and  for  this  reason, 
because  Mount  Gilead  was  full  of  many  fruitful  trees,  and 
particularly  of  the  balsam  and  the  rosin  tree,  and  of  many 
odoriferous  herbs  and  aromatics,  which  at  this  day  are  from 
thence  brought  to  d liferent  parts  of  the  world.  And  hence 
we  found  it  asked  in  chap.  viii.  22,  "  Is  there  no  rosin  in 
Gilead  ?  is  there  no  medicine  found  there  to  heal  the 
Church  ?"  Why  was  mention  made  then  of  Mount  Gilead  ? 
even  because  there  grew  the  best  aromatics,  and  especially 
the  balsam  tree,  and  also  many  odoriferous  trees  and  most 
precious  fruits. 

The  meaning  then  is,  "  What  dost  thou  think  thyself  to 
be  ?  or,  for  what  reason  dost  thou  trust  so  much  in  thyself  ? 
I  did  not  spare  Mount  Gilead  and  that  extensive  country 
which  was  much  superior  to  thee ;  what  means  then  this 
foolish  presumption,  that  thou  persuadest  thyself  that  all 
danger  is  far  off?  Thou  shalt  be  to  me  as  Gilead.  Think  of 
my  judgment  on  Mount  Gilead,  and  of  the  dreadful  desola- 
tion of  the  land  of  Israel ;  the  same  which  you  may  now  see 
there  shall  happen  to  thoo."  We  now  perceive  in  what 
sense  the  Prophet  says,  that  before  God  the  head  of  Leba- 
non, that  is,  Jeiiisalem  itself,  which  ruled  over  Lebanon, 
would  become  like  Gilead} 

*  That  *'  the  top  (or  head)  of  Lebanon,"  means  Jerusalem,  or  the  city 


86  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXI. 

He  then  adds,  If  I  make  thee  not  a  desert  God  again 
makes  an  oath  ;  for  it  is,  we  know,  an  elliptical  mode  of  ex- 
pression, when  the  particle  QK,  am,  is  only  used,  for  an 
imprecation  is  to  be  understood, — "  Let  me  not  be  thought 
a  God  ;"  or,  "  Let  my  power  be  deemed  nothing  "  or,  "  Let 
me  not  be  hereafter  counted  true  and  faithful/'  However  this 
may  be,  God  makes  an  oath,  that  the  city  would  become  a 
desert,  as  those  cities  which  are  not  inhabited.  Thus  the 
whole  context  appears  consistent, — that  Jerusalem  would  be 
at  length  like  the  land  of  Israel,  for  he  would  no  more  spare 
Lebanon  than  Mount  Gilead.     It  afterwards  follows : 

7.  And  I  will  prepare  7.  Et  prseparabo  (vertunt  alii,  sanctificabo, 
destroyers  against  thee,  tit  etiam  L^Tp  hoc  significat,  prscparabo  igitur) 
every  one  with  liis  adversum  te  perditores  {ant,  vastatores ;  DnS^ 
weapons  ;  and  they  significat  perdere,  et  rccJigere  in  mhilum,  et  cor- 
shall  cut  down  thy  rumpere,  unde  nomen  DTlHt^'D,  quod  hie  poni- 
choice  cedars,  and  cast  tu7%)  virum  et  arma  ejus  (aut,  instrumenta 
them  into  the  fire.  belHca,  vasa   transfermit,)  et  exscindent   elec- 

tionem  cedrorum  tuarum  {hoc  est,  electissimas 
quasque  cedros  tuas,)  et  conjicient  in  igneni. 

He  expresses  the  manner,  for  he  had  only  said  before, 
that  the  ruin  of  the  city  Jerusalem  was  nigh  at  hand  ;  he 
adds,  that  destroyers  would  come  and  those  well  armed  with 
warlike  instruments,  who  would  cut  down  all  the  choicest 
cedars  and  cast  them  into  the  fire.  But  he  reminds  them, 
that  those  destroyers  would  not  come  of  themselves  or 
through  an  impulse  of  their  own,  but  through  the  secret 
operation  of  God  ;  for  if  the  Jews  had  thought  that  they  had 
to  do  only  with  the  Chaldeans,  there  would  have  been 
nothing  to  call  forth  the  exercise  of  a  religious  principle  ; 
but  the  Prophet  distinctly  declares,  that  the  Chaldeans 
would  be  the  ministers  of  God,  for  they  would  be  roused 

of  David,  the  residence  of  the  royal  family,  is  evident  from  the  .'■eventh 
verse,  "  they  shall  cast  down  thy  choice  cedars."  This  point  being  settled, 
there  can  be  hardly  a  doubt  respecting  the  correctness  of  Calvin's  view. 
All  the  Versions  give  this  rendering,  "  Gilead,  thou  art  to  me  the  head  of 
Lebanon ;"  the  meaning  of  which  does  not  appear.  The  Targuni  is  a 
paraphrase  not  more  intelligible.  It  would  be  better  to  use  the  future 
ten.se,  as  that  is  used  at  the  end  of  the  verse, — 

Gilead  shalt  thou  be  to  me,  O  top  of  Lebanon ! 

8urely  I  will  make  thee  a  wilderness. 

Like  cities  not  inhabited. 
It   was  to  be  dealt  with  by  him  as  Gilead  had  been,   which  was  now 
wholly  depopulated. — Ed. 


CHAP.  XXII.  7.  COMMENTARIES  ON  JEREMIAH.  87 

and  led  by  him,  according  to  what  is  often  taught  by  the 
Prophets. 

In  short,  these  two  things  ought  to  be  noticed, — first,  tliat 
God  had  in  readiness  many  ways  by  which  he  could  punish 
the  Jews.  For  the  contempt  of  the  ungodly  arises,  because 
they  dream  that  God  is  unarmed  and  has  not  always  the 
execution,  as  they  say,  ready  at  hand.  Hence  the  Prophet 
shews  that  the  Chaldeans  would  be  ready  as  soon  as  God 
hissed  for  them,  or  gave  them  a  sign.  This  is  one  thing. 
Secondly,  it  ought  to  be  observed,  that  he  reminds  them 
that  the  Chaldeans  would  be  the  scourge  of  God,  that  the 
Jews  might  not  think  that  they  contended  with  mortals, 
but  might  know  that  they  were  summoned  to  render  an 
account  of  their  life,  because  they  had  too  long  been  rebel- 
lious against  God  and  his  Prophets.  This  is  what  we  must 
understand  by  the  word  prepare.^ 

Now  as  to  the  choice  cedars,  the  Prophet  again  alludes  to 
Mount  Lebanon  and  to  the  forest  of  Jerusalem,  which  was 
mentioned  yesterday.  The  word  forest  may,  however,  be 
applied  to  the  buildings  ;  for  the  Jews  built  their  chambers 
for  the  most  part  of  cedar  wood,  as  it  is  well  known ;  we  may 
then  apply  this  to  their  splendid  and  sumptuous  houses  ; 
but  we  may  also  take  it  without  a  figure  and  apply  it  to 
the  trees  of  Mount  Lebanon.  But  the  chief  ornament  of 
the  country  were  the  noble  trees  on  that  Mount ;  hence,  by 

•  The  verb  is  ^1p,  to  sanctify,  or  rather  to  separate  or  to  set  apart  for 
a  holy  purpose,  to  consecrate.  It  is  rendered  by  the  Septuagint,  "  I  will 
bring ;"  by  the  Vulgate,  "  I  will  sanctify ;"  by  the  Syriac,  "  I  will  pre- 
pare ;"  but  by  Blayney,  "  I  will  commission."  It  intimates  a  setting 
apart  or  selecting  for  a  holy  purpose,  such  as  the  execution  of  the  just 
judgment  of  God.  Perhaps  the  best  rendering  would  be,  "  I  will  conse- 
crate for  thee." 

The  next  words  are  "  destroyers,  each  man  and  his  instrument,"  ren- 
dered by  the  Septuagint,  "  a  destroying  man  and  his  hatchet ;"  by  the 
Vulgate,  "  a  slaying  man  and  his  weapons  ;"  by  the  Syriac,  "  wasters,  each 
with  a  hatchet  in  his  hand  ;"  and  by  the  Arabic,  •'  a  destroying  man  with 
his  hatchet." 

The  word  ^73,  does  not  mean  specifically  a  weapon  of  war,  but  gene- 
rally an  instrument  of  any  kind  ;  and  "  hatchet"  is  the  most  suitable  term 
for  it  here.     We  might  then  give  this  version. — 

7.  And  I  will  consecrate  for  thee  destroyers, 
Every  man  and  his  hatchet ; 
And  they  shall  cut  down  thy  choice  cedars, 
And  shall  cast  them  into  the  fire  —  ^^. 


88  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXf. 

cedars,  the  Prophet  no  doubt  designated  wliatever  was 
splendid  at  Jerusalem  and  in  the  country  around  it.  It 
follows, — 

8.  And  many  nations  shall  pass  8.  Et  transibunt  gentes  multse 
by  this  city,  and  they  shall  say  every  per  urbem  banc,  et  dicent  quisque 
man  to  his  neighbour,  Wherefore  socio  suo  (vir  ad  socium  suum,  ad 
hath  the  Lord  done  thus  unto  this  verbum,)  cur  fecit  Jehova  in  hunc 
great  city  ?  modum  urbi  huic  magnae  ? 

9.  Then  they  shall  answer,  Be-  9.  Et  dicent,  Quia  dereliquerunt 
cause  they  have  forsaken  the  cove-  foedus  Jehovae  Dei  sui,  et  sese  incH- 
nant  of  the  Lord  their  God,  and  narunt  coram  diis  alienis,  et  colue- 
worshipped  other  gods,  and  served  runt  eos. 

them. 

The  Prophet  shews  in  these  words  how  blind  the  Jews 
were  as  to  their  own  ruin,  in  disregarding  in  so  refractory 
a  manner  the  judgment  of  God.  The  words  no  doubt  em- 
brace two  contrasts  ;  he  compares  mortal  men  with  God, 
and  those  many  nations  w^ith  him  alone.  The  Jews  could 
not  bear  God  as  their  judge,  and  were  still  refractory  and 
strove  by  their  perverseness  to  overcome  him.  Then  the 
Prophet  says,  that  as  they  would  not  endure  to  be  judged 
by  God,  judges  would  come  who  would  pronounce  on  them 
a  free  impartial  sentence  ;  and  who  were  they  to  be  ?  the 
heathens.  And  then,  as  the  Jews  would  not  obey  the  one 
true  God,  the  Prophet  sets  many  nations  in  contrast  with 
the  one  true  God. 

"We  hence  see  the  full  import  of  these  words.  Pass  shall 
many  nations  through  this  city ;^  that  is,  God  has  hitherto 
adorned  this  city  with  many  privileges,  so  that  it  became 
like  a  miracle  to  foreigners,  for  so  conspicuous  was  the  dig- 
nity of  this  city,  that  it  attracted  the  notice  of  all,  and  its 
fame  was  known  far  and  wide.  Now,  he  says,  this  city  shall 
be  deprived  of  all  its  ornaments,  when  God  shall  depart  from 
it.  Pass,  then,  he  says,  shall  many  nations  through  this  city, 
and  they  will  inquire,  every  one  of  his  friend,  Why  hath 
Jehovah  done  thus  to  this  city  ?  Jeremiah,  no  doubt,  indi- 
rectly condemns,  not  only  the  sloth,  but  also  the  insensibility 
which  had  so  demented  tlie  Jews,  that  they  never  duly  re- 
flected on  God's  judgment,  nor  were  ever  touched  by  the 

'  So  the  Versions,  "through,"  and  not  "by,"  as  in  oiu*  version;  it  is 
"  nigh  "  in  the  Tar(j.  The  preposition  is  ?V,  upon,  over,  most  commonly. 
It  may  mean  the  passing  over  the  city  when  in  ruins. — Ed. 


cHAP.xxri.:^,  9.     commentaries  on  jeremiah.  89 

curses  of  the  Law.  He  then  shews  that  there  would  be  more 
understanding  and  wisdom  in  tlie  Gentiles,  for  on  seeing 
Jerusalem  overthrown  and  wholly  demolished,  they  would 
know  that  this  had  not  happened  by  chance,  but  was  an 
evidence  of  vengeance  from  heaven.  We  thus  see  that  he 
upbraided  the  Jews  with  their  own  stupidity,  as  they  did 
not  consider  the  judgment  of  God ;  but  he  ascribed  to  the 
nations  wisdom  and  the  spirit  of  inquiry ;  for  they  would 
ask,  "Why  has  Jehovah  done  thus  to  this  city?'' 

"The  nations,"  he  says,  "will  understand  what  ye  do  not 
comprehend,  even  that  this  city  will  exhibit  an  example  of 
dreadful  vengeance,  and  this  will  be  the  subject  of  their  in- 
quiry ;  but  while  God  now  of  his  own  free  will  foretells  this 
to  you,  ye  close  your  ears  ;  surely  there  would  be  no  need  of 
much  inquiry  in  a  matter  so  clear,  were  you  not  deaf  and 
blind,  and  indeed  obstinate,  for  God  of  his  own  accord  warns 
you  beforehand.  What,  then,  can  this  be,  that  God  fore- 
warns you  and  ye  refuse  to  hear  him,  except  that  the  devil 
bewitches  you  V 

And  he  says,  this  great  city;  for  its  ruin  was  more  remark- 
able on  account  of  its  greatness.  When  a  small  town  is  de- 
stroyed, hardly  any  account  is  made  of  the  event ;  but  when 
a  city  falls,  which  was  everywhere  celebrated  for  its  large- 
ness, and  also  for  the  extraordinary  benefits  conferred  on  it 
by  God,  it  excites  the  wonder  of  all,  as  though  it  had  fallen 
from  the  clouds. 

He  afterwards  adds,  that  there  would  be  not  only  a  spirit 
of  inquiry  among  the  nations,  but  that  every  one  would  be- 
come spontaneously  a  judge  of  the  whole  people :  they  shall 
answer,  he  says,  because  they  have  forsaken  the  covenant  of 
Jehovah  their  God.  Now,  when  Jeremiah  declares  that  all 
the  nations  would  become  the  judges  of  the  people,  he  no 
doubt  intended  to  condemn  the  false  confidence  in  which 
they  proudly  indulged.  At  the  same  time,  he  says,  "  they 
have  forsaken  the  covenant  of  Jehovah  their  God,''  in  order 
that  he  might  take  away  the  plea  of  ignorance.  For  they 
had  not  only  deprived  the  eternal  God  of  his  own  right  and 
authority,  but  they  had  become  doubly  wicked,  because  God 
had  made  himself  familiarlv  known  to  them.     As,  then,  true 


90  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXI. 

religion  had  been  fully  revealed  to  them  in  the  Law,  hence 
their  perverseness  and  wicked  and  base  ingratitude  ap- 
peared, for  they  had  rejected  God  tlius  made  known  to  them, 
and  they  hoived  down  before  foreign  gods  and  served  them.  I 
only  toucli  here  on  these  points,  for  they  liave  been  elsewhere 
explained.     It  follows, — 

10.  Weep  ye  not  for  the  dead,         10.  Ne  flealis  {veL  lie  lugeatis)  su- 

neither  bemoan  liim  ;    hut  weep  per  mortuum,  et  ne  condoleatis  ei :  flete 

sore  for  him  that  goeth  away :  for  tlendo  super  eum  qui  migrat,  qui  non 

he  shall  return  no  more,  nor  see  rcvertetur  amplius,  et  videbit  (hoc  est, 

his  native  country.  ut  videat)  ttrram  nativitatis  sure. 

They  explain  this  verse  of  Jehoiakim  and  Jeconiah,  but 
I  consider  it  rather  a  general  declaration,  for  the  Prophet 
wished  briefly  to  shew  how  miserable  would  be  the  condition 
of  the  people,  as  it  would  be  better  and  more  desirable  at 
once  to  die  than  to  protract  life  in  continual  languor.  Of 
the  kings  he  will  afterwards  speak,  but  reason  compels  us  to 
extend  these  words  to  the  whole  people. 

When  a  people  flee  away,  being  not  able  to  resist  their 
enemies,  they  may  look  for  a  restoration.  In  that  case  all 
dread  death  more  than  exile  and  all  other  calamities  which 
are  endured  in  this  life,  for  they  who  remain  alive  may  some- 
how emerge  from  their  ills  and  troubles,  or  at  least  they  may 
have  them  alleviated  ;  but  death  cuts  off  all  hopes.  But  the 
Prophet  says  here  that  death  would  be  better  than  exile ; 
and  why  ?  Because  it  would  have  been  better  at  once  to  die 
than  to  protract  a  life  of  misery,  weariness,  and  reproach, 
and  at  last  to  be  destroyed.  By  saying,  then,  Weep  ye  not 
for  the  dead,  nor  bewail  him^  it  is  the  same  as  though  he  had 
said,  "  If  the  destruction  of  this  city  be  lamented,  much  more 
ought  they  to  be  lamented  who  shall  remain  alive  than  those 
who  shall  die,  for  death  will  be  as  it  wore  a  rest,  it  will  be 
a  harbour  to  end  all  evils  ;  but  life  will  be  nothing  else  than 
a  continual  succession  of  miseries."  We  hence  conclude  that 
this  ought  not  to  be  confined  to  the  two  kings,  but  viewed 
as  declared  generally  of  the  whole  people.^ 

'  Literally,  "  nor  nod  for  him."  They  were  not  to  shake  the  head  for 
him  in  sign  of  sorrow.  There  was  a  .shaking  of  the  head  in  scorn  or  deri- 
sion as  well  as  in  condolence  or  sympathy.     See  chap,  xviii.  10. — Ed. 

'  The  Versions  and  the  Targum  seem  to  favour  this  view  of  Calvin^  as 


CHAP.  XXII.  11,12.       COMMENTARIES  ON  JEREMIAH.  91 

It  follows,  For  he  shall  return  no  more,  that  he  may  see  the 
land  of  his  nativity.  He  shews  that  exile  would  be  a  sort  of 
infection  that  would  gradually  consume  the  miserable  Jews. 
Thus  death  would  have  been  far  better  for  them  than  to  be 
in  this  manner  long  tormented  and  to  have  no  relaxation. 
He  then  takes  away  the  hope  of  a  return,  that  he  might 
shew  that  their  exile  would  be  as  it  were  a  dying  languor, 
corroding  them  as  a  worm,  so  that  to  die  a  hundred  times 
would  have  been  more  desirable  than  to  remain  in  such  a 
hard  and  miserable  bondage.     It  now  follows  : 

11.  For  thus  saith  the  11.  Quia  sic  dicit  Jehova  ad  Sallum  {vel,  super 
Lord  touching  Shallum  Salhim)  filium  Josise,  regis  Jehudah,  qui  regnat 
the  son  of  Josiah  king  pro  Josia  patre  suo,  quando  ("It^'i^,  est  quidem  re- 
of  Judah,  which  reigned  lativum,  sed  non  dubito  quin  sumatur  hie  pro 
instead  of  Josiah  his  adverhio  temporis ;  et  ideo  obscurant  sensiim  in- 
father,  which  went  forth  terpretes,  dum  vertunt,  qui  egressus  est,  et  cogun- 
outof  this  place,  He  shall  tur  deinde  niutare  sensum  verbi;  sed  hoc  optime 
not  return  thither  any  Jliiit  et  scepe  accipitur  pro  quando)  egressus  fuerit 
more :  ex  hoc  loco,  non  revertetur  amplius : 

12.  But  he  shall  die  in  12.  Quoniam  in  loco  ad  quem  transtulerint 
the  place  whither  they  ipsum,  iUic  morietur,  et  terram  hanc  non  videbit 
have   led   him    captive,  amplius. 

and  shall  see  this  land 
no  more. 

What  he  had  before  said  generally  he  now  applies  dis- 
tinctly and  especially  to  the  person  of  the  king,  that  the 
people  in  general  might  know  that  they  could  not  escape 
that  punishment  from  which  even  the  king  would  not  be 
exempt.  They,  no  doubt,  when  they  heard  that  such  a  hard 
and  bitter  lot  would  happen  to  a  king,  regarded  it  as  a  thing 

they  render  the  participle,  '-'going  away,"  in  the  present  tense,  as  in  our 
version.     The  verse,  then,  is  as  follows, — 

Weep  ye  not  for  the  dead,  nor  bewail  him ; 

Weep,  weep  for  him  who  goeth  away  ; 

For  he  will  not  return  any  more, 

And  see  the  land  of  his  nativity. 
The  repetition  of  the  verb  "weep"  is  emphatical.  Our  version,  "weep 
sore,"  is  the  Arab.  The  Sept.  and  the  Targ.  take  it  as  an  instance  of 
what  often  occurs  in  Hebrew,  a  participle  joined  to  a  verb  to  enhance  its 
force;  but  it  is  not  so  here,  the  two  verbs  are  in  the  imperative  mood. 
But  it  maybe  that  there  is  here,  as  many  think,  a  direct  allusion  to  Josiah, 
who  was  dead,  and  was  much  lamented,  and  to  Shallum,  who  was  taken 
captive  and  carried  into  Egypt,  where  he  died.  In  that  case  we  ought  to 
render  the  second  line  thus, — 

Weep,  weep  for  him  who  has  gone  away. 
The  Hebrew  participle  may  often  be  rendered  in  the  past  tense  ;  and  so  it 
is  rendered  here  by  Gataker,  Venema,  and  Blayney. — Ed. 


92  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXI. 

incredible;  but  Jeremiah  intended  to  shew  in  his  person 
that  what  we  have  just  seen  was  nigh  them  all,  that  is,  that 
it  would  be  better  for  them  at  once  to  die  than  to  pine  away 
for  a  long  time. 

We  must  at  the  same  time  notice,  that  what  these  two 
verses  contain  respecting  the  king  is  not  said  as  though 
it  applied  to  him  alone,  but  rather  that  every  one  might 
apply  it  to  himself  what  the  Prophet  said  of  the  king 
alone. 

As  to  the  word  Shallum,  it  is  thought  that  Jehoiakim  was 
so  called,  who  had  also  the  name  of  Jeconiah,  and  who  had 
of  his  own  accord  given  up  the  kingdom  and  died  in  exile. 
But  as  he  is  called  the  son  of  Josiah,  a  doubt  has  arisen. 
But  if  we  duly  consider  what  sacred  history  relates,  the  pro- 
bable conjecture  is,  that  he  was  not  his  son  but  his  grand- 
son, for  the  chosen  successor  of  his  father  was  Jehoiakim, 
called  also  Eliakim.  Yet  Matthew  calls  him  the  son  of 
Josiah,  and  that  he  was  born  to  him  togetlier  with  his 
brethren.  (Matt.  i.  11.)  But  we  know  that  it  was  a  com- 
mon thing  with  the  Hebrews  to  call  descendants  sons,  espe- 
cially when  the  family  of  David  was  spoken  of;  that  the 
order  of  succession  might  be  preserved,  those  who  next  fol- 
lowed their  predecessors  were  called  sons.  Thus,  according 
to  this  custom,  Eliakim  might  have  been  deemed  his  son, 
who  was  really  his  brother.  As,  then,  he  was  the  successor 
of  Josiah,  he  is  called  his  son.^ 

»  Most  commentators  agree  that  Shallum  was  another  name  for  Jehoa^ 
haz,  who  succeeded  his  father  Josiah.  See  2  Kings  xxiii.  30 ;  and  2  Chron. 
xxxvi.  1.  He  reigned  only  three  months,  and  was  succeeded  by  his  elder 
brother  Jehoiakim.  Compare  2  Chroii.  xxxvi.  2,  with  verse  5.  The  only 
difficulty  arises  from  1  Chron.  iii.  15,  where  we  have  the  sons  of  Josiah 
arranged  in  this  order, —  Johanan,  Jehoiakim,  Zedekiah,  and  Shallum. 
Johanan  no  doubt  died  young,  and  he  could  not  be  Jchoahaz,  for  he  is  said 
to  be  the  first-born ;  and  Jehoahaz,  as  it  appears  from  2  Chron.  xxxvi.  2 
and  5,  was  younger  than  Jehoiakim,  and  older  by  many  years  than  Zede- 
kiah. The  only  solution  of  the  difficulty  seems  to  be  that  there  is,  as 
Blayney,  Ilorsky,  and  others  thought,  a  typographical  mistake  in  1  Chron. 
iii.  15,  that  Shallum  ought  to  be  before  Zedekiah,  instead  of  being  after 
him.  His  two  brothers  had  two  names  as  well  as  Shallum.  There  is  a 
mistake  of  the  same  kind  (that  of  transcribers  at  an  early  period,  as  there 
are  no  different  readings)  in  2  Chron.  xxxvi.  9,  where  Jehoiachin  is  said 
to  have  been  eight  years  old  when  he  began  to  reign,  instead  of  eighteen, 
as  we  find  it  stated  in  2  Kings  xxiv.  8.     And  this  age  alone  comports  with 


CHAR  XXII.  11,12.         COMMENTARIES  ON  JEREMIAH.  9o 

There  is  yet  no  doubt  but  tliat  God  shews  here  that  a 
pious  king  would  not  be  a  patronizer  either  to  his  own  son, 
or  to  his  grandson,  or  to  others ;  for  hypocrites  are  wont  to 
form  a  defence  for  themselves  from  the  holiness  of  their 
fathers.  And  as  king  Josiah  had  faithfully  served  God,  his 
sons  thought  that  God  was  in  a  manner  bound  to  themselves, 
as  though  all  this  had  not  proceeded  from  the  mere  bounty  of 
God,  that  Josiah  had  been  so  sincerely  religious.  But  hypo- 
crites, as  I  have  just  said,  seek  ever  to  render  God  bound  to 
them.  Hence  the  Prophet  checks  this  false  confidence,  and 
declares  that  though  Josiah  was  approved  of  God,  yet  his 
memory  would  not  be  of  such  an  account  as  to  shield  his 
posterity  from  punishment.  God,  indeed,  promises  in  his 
Law  to  be  merciful  to  the  thousandth  generation,  even  to  them 
who  love  him,  (Exod.  xx.  6  ;)  but  the  ungodly  very  absurdly 
lay  hold  on  this,  as  though  they  held  God  bound  to  them  ; 
for  they  thus  imagine  that  they  can  deprive  him  of  his  power, 
and  judgment,  and  authority  over  the  w^orld.  The  meaning 
then  is,  that  Shallum  in  vain  promised  safety  to  himself  be- 
cause he  had  descended  from  the  holy  king  Josiah,  who  had 
been  a  patron  of  eminent  piety,  for  this  could  not  be  the 
means  of  lessening  his  punishment,  inasmuch  as  he  had  de- 
generated from  his  father,  whom  he  ought  to  have  imitated, 
knowing  that  he  was  approved  by  God.  And  this  also  was 
the  reason  for  the  repetition,  for  he  not  only  calls  him  the 
son  of  Josiah,  but  also  adds,  that  he  reigned  instead  of  his 
father  Josiah.  Though,  then,  he  succeeded  so  pious  a  king, 
he  yet  became  degenerated  and  departed  from  the  example 
of  his  father. 

the  language  of  Jeremiah  in  this  chapter,  for  he  would  not  have  denounced 
such  a  judgment  on  a  child  eight  years  of  age. 

As  to  Matt.  i.  11,  the  true  reading  no  doubt  is,  "And  Josiah  begat 
Jehoiakim,  and  Jehoiakim  begat  Jeconiah,"  &c.,  as  found  in  some  copies, 
though  not  of  great  authority. 

Some,  with  Calvin,  think  Shallum  to  be  Jeconiah,  or  Jehoiachin,  the 
son  of  Jehoiakim,  and  not  Shallum  the  son  of  Josiah.  The  objection  to 
this  is,  that  the  Prophet  here  proceeds  from  Shallum  to  Jehoiakim,  and 
then  to  his  son  Jeconiah.  And  from  wliat  he  says  of  Jehoiakim,  it  appears 
that  he  delivered  this  prophecy  in  his  reign,  except  we  think,  as  some  do, 
that  the  Prophet  relates  here  in  the  reign  of  Zedekiah  what  he  had  pre- 
viously prophesied.  But  the  probability  is,  as  Blayiuy  and  others  think, 
that  this  prophecy  was  delivered  in  the  reign  of  Jehoiakim. — Ed. 


94  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXI. 

When  he  shall  have  gone  forth  from  this  place,  he  shall  not 
return  here  any  more.^  As,  then,  tlie  king  was  precluded 
from  returning,  what  would  become  of  the  common  people 
and  the  dregs  of  society?  Could  their  condition  be  better? 
How  then  could  the  Jews  dare  flatter  themselves  when  they 
perceived  so  dreadful  an  evidence  of  God's  wrath  in  the  king 
himself,  on  whom  depended  their  safety  ?  A  confirmation 
follows.  For  he  shall  die  in  the  iilace  to  which  they  shall  have 
led  him  away.  He  intimates  that  he  was  to  be  by  force  car- 
ried away ;  he  doubtless  did  not  surrender  himself  until  he 
saw  that  he  was  under  the  necessity  of  yielding.  Then  the 
Prophet  in  effect  says  that  he  would  be  a  miserable  exile, 
driven  into  banishment  against  his  own  will.  It  is  then 
added,  that  he  would  see  no  more  the  land  of  his  nativity,  so 
that  his  lot  would  be  notliing  better  than  that  of  any  one  of 
the  common  people.     It  follows, — 

13.    Woe   unto    him         13.   Heus  qui  ssdificat  domum  suam  in  non 

that  buildeth  his  house  justitia,  {hoc  est,  injuste,)  et  coenacula  sua  in  non 

by  unrighteousness,  and  judicio  {hoc  est,  sine  rectitudine  et  sequitate ;) 

his  chambers  by  wrong :  proximum  suum  servire  fiicit  gratis,  et  opus  ejus 

that    useth    his   neigh-  non  reddit  ei  {vel,  quod  iile  operatus  fuerit  non 

hour's    service    without  reddit  ei ;  quidani  enim  volunt  esse  verbum,  alii 

wages,  and  giveth  him  nomen,  sed  idem  manehit  sensus). 
not  for  his  work. 

The  Prophet  begins  here  to  shew  that  it  could  not  be 
otherwise  but  that  the  king's  palace  as  well  as  Jerusalem 
must  be  destroyed,  for  their  wickedness  had  arrived  to  the 
highest  pitch ;  but  he  now,  as  it  will  appear  presently,  re- 
prehends the  father  of  Jeconiah. 

He  then  says  that  the  city  was  full  of  robberies,  and  espe- 
cially the  palace  of  the  king.  Yet  I  do  not  think  that  the 
Prophet  speaks  only  of  the  king,  but  also  of  the  courtiers 
and  chief  men.  We  must  also  bear  in  mind  what  I  said  yes- 
terday, that  the  common  people  were  not  absolved  while  the 
king  was  condemned.  But  as  dignity  and  honour  among 
the  people  belonged  both  to  the  king  and  the  princes,  the 
Proplict  ex2:>oses  them  publicly,  that  it  might  be  made  evi- 

'  There  is  no  doubt  but  "^^H  is  sometimes  an  adverb  of  time,  luheji ;  but 
all  the  Versions  and  the  Targuin  render  it  here  who,  "  who  has  gone  forth," 
&c.  Shalhun,  wlioever  he  was,  had  no  doubt  been  led  captive,  as  it  is 
said  in  the  next  verse ;  for  the  verb,  which  Odvvii  renders  in  the  second 
future,  is  in  Ihe  past  tense,  and  is  so  rendered  by  all  the  Versions. — Ed. 


CHAP.  XXII.  13.        COMMENTARIES  ON  JEREMIAH.  95 

dent  how  deplorable  the  state  of  things  was  throughout  the 
whole  community.  We  must  at  the  same  time  add,  that  the 
chief  among  them  were  first  summoned  to  judgment,  not 
only  because  every  one  had  privately  offended,  but  because 
they  had  by  their  bad  examples  corrupted  the  whole  body 
of  the  people  ;  and  also,  because  they  had  taken  more  liberty, 
as  they  feared  nothing.  We  indeed  know  that  the  rich 
exercise  tyranny,  because  they  deem  themselves  exempt 
from  all  laws.  This,  then,  is  the  reason  why  the  Prophet 
here  denounces,  in  a  special  manner,  a  curse  on  the  king 
and  the  chief  men. 

He  says,  that  they  built  unjustly  ;  his  words  are,  with  no 
justice  and  with  no  judgment,  by  which  he  designates  cruelty, 
frauds,  and  robberies ;  he,  in  short,  includes  under  these 
words  all  kinds  of  iniquity.  The  way  in  which  these  things 
were  done  is  stated  ;  they  wronged  their  neighbours,  by  de- 
manding and  extorting  labours  without  rewarding  them. 
Here,  indeed,  the  Prophet  only  refers  to  one  kind  of  injus- 
tice; but  it  may  hence  be  easily  concluded,  how^  unjustly 
and  wickedly  they  ruled  who  were  then  in  authority  ;  for 
they  employed  their  neighbours,  as  though  they  were  slaves, 
in  building  houses  and  palaces,  for  they  denied  them  their 
wages.  But  nothing  can  be  more  cruel  than  to  deprive  the 
poor  of  the  fruit  of  their  labour,  who  from  their  labour  de- 
rive their  daily  support.  It  is,  indeed,  commanded  in  the 
Law,  that  the  wages  of  the  labourer  should  not  sleep  with 
us,  (Lev.  xix.  13  ;)  for  that  would  be  the  same  as  to  kill 
him.^     There  is  also  another  indignity  ;  when  a  robber  kills 

1  This  verse  is  not  correctly  rendered  by  Calvin  nor  by  any  of  the  early 
versions.  The  two  last  clauses  are  made  by  them  all  in  a  great  measure 
tautological,  while  they  are  perfectly  distinct  in  their  meaning.  I  render 
the  verse  thus, — 

Wo  to  him  who  builds  his  house  by  means  of  injustice, 
And  his  chambers  by  means  of  wrong  judgment : 
Of  his  neighbour  he  makes  a  slave  for  no  reason, 
And  for  his  work  he  gives  nothing  to  him. 
The  verb  13y  when  followed  by  3,  means  to  enslave,  or  to  make  a  slave. 
See  chap.  xxv.  14.     We  hence  see  the  force  of  the  word  DJn,  gratuitously, 
for  no  reason,  because  the  Jews  might  under  certain  circmistances  be  re- 
duced to  a  state  of  slavery ;  but  Jehoiakim  did  this  when  there  was  no 
cause.     This  was  the  "  wrong  judgment."     And  then  he  gave  them  no 
support,  nothing  for  their  work;  this  was  the  "injustice."     He  reduced 


96  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXII. 

a  man,  his  object  is  the  spoil  ;  but  he  who  extorts  labour 
from  a  poor  man,  and  sucks,  so  to  speak,  his  blood,  after- 
wards sends  him  away  naked  and  needy  ;  this  is  more  atro- 
cious than  by  violence  to  kill  him.  We  now  perceive  the 
meaning  of  the  Prophet.  But  as  he  continues  the  same 
subject,  I  shall  defer  any  further  remarks  till  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  that  since  thou  continuest  both  by  chastis- 
ing us,  and  by  kindly  alluring  us  to  thyself,  to  deal  with  us  in 
such  a  way  as  to  find  out  whether  we  are  healable, — O  grant, 
that  we  may  not  be  hardened  either  against  thy  threatenings  or 
thy  promises,  but  follow  in  a  teachable  spirit  what  thou  shewest 
is  pleasing  to  thee,  and  make  progress  in  holy  living,  and  become 
daily  more  watchful  and  diligent,  until  we  shall  at  length  reach 
the  goal  which  is  set  before  us,  and  receive  the  reward  of  our 
faith  in  thy  celestial  kingdom,  which  has  been  obtained  for  us  by 
the  blood  of  thine  only-begotten  Son. — Amen. 


In  the  last  Lecture  we  began  to  explain  the  reproof  given 
by  the  Prophet  to  King  Jehoiakim  for  his  cruelty  and  op- 
pression ;  for  in  building  his  splendid  palaces,  he  constrained 
the  people  to  labour  for  nothing.  This  was  the  crime  which 
the  Prophet  pointed  out  when  he  said,  Hof  he  builds  un- 
justly, and  his  chambers  hy  iniquity;  literally,  "  not  in  judg- 
ment.'' 

As  Jehoiakim  might  have  objected  and  said,  that  this  was 
lawful  for  him,  for  kings  think  that  the  whole  world  has  been 
created  for  their  sake,  the  Prophet  called  his  attention  to 
the  common  rights  of  men,  for  all  the  Israelites  were  his  re- 
lations ;  as  though  he  had  said,  "  Though  thou  excellest  in 
dignity,  yet  thou  art  one  of  the  race  of  Abraham,  and  taken 
from  the  midst  of  thy  brethren  ;  there  is,  therefore,  no  reason 

them  to  slavery,  and  did  not  maintain  them.  The  real  import  of  the  pas- 
sage is  completely  lost  in  the  loose  rendering  of  the  Versions ;  but  the 
Targ.  rightly  expresses  the  meaning  of  the  third  line,  -'  '1\>  slavery  he  re- 
duces for  no  cause  his  neighbour." — AV. 


CHAP.XXII.  14.        COMMENTARIES  ON  JEREMIAH.  97 

for  thee  to  take  so  much  liberty  as  though  they  were  to  be 
thy  vassals.''  We  hence  see  the  design  of  the  Prophet,  when 
he  condemned  the  cruelty  of  King  Jehoiakim,  who  in  build- 
ing magnificent  palaces  treated  the  people  arbitrarily  and 
unjustly,  and  extorted  more  labour  than  what  was  right.  It 
now  follows, — 

14.  That  saith,  I  will         14.  Qui  dicit,  ^dificabo  mihi  domum  amplam 

build  me  a  wide  house,     (mensuram,  ad  verbum,  suhaudiunt  qiddam  In- 

aud  large  chambers,  and     terpretes,  magnarum ;  sed   illud  frigidum   esty 

cutteth    him    out    win-     simpliciter  enim  domus  mensurarum  tantundem 

dows  ;  and  it   is   ceiled     valet  ac  domus  spatiosa,)  et  ccenacula  dflatatio- 

mth  cedar,  and  painted     num  {ad  verbum,  vel,  respirationum,  aut  per- 

with  vermilion !  flationum,  nam  ni"!  signijicat  tarn  respirare  quam 

dilatarc;   wide  deducitur  nil    quod  signijicat 

spiritum  et  ventmn,)  et  perforat  sibi  fenestras, 

et  tecta  (vel,  cooperta)  est  domus  cedro  et  uncta 

minio. 

Some  render  the  last  words,  "  and  painted  with  red  ;"  but 
vermilion  is  a  kind  of  red.  They,  indeed,  mention  three 
kinds  of  red, — deep  red,  brownish,  and  the  third  mixed  with 
various  colours  ;  but  vermilion  is  a  brighter  colour.  As  to 
the  main  point  there  is  no  difficulty ;  the  Prophet  reproves 
the  ambition  and  pride  of  King  Jehoiakim,  that  he  was  not 
content  with  the  moderation  of  his  fathers,  but  indulged  in 
extravagant  display,  and  built  for  himself  a  palace  as  it  were 
in  the  clouds,  as  though  he  did  not  wish  to  have  a  dwelling 
on  the  earth.  Splendour  in  houses  cannot  in  itself  be  con- 
demned ;  but,  as  it  can  hardly  be,  nay,  as  it  seldom  happens, 
but  that  such  insatiable  ambition  proceeds  from  pride,  hence 
the  Prophets  vehemently  denounced  sumptuous  houses  ;  and 
they  pronounced  a  curse  on  such  displays,  because  they  had 
a  regard  to  the  motive  and  the  end.  Such  was  the  design 
of  the  Prophet  in  this  passage. 

He  therefore  thus  introduces  King  Jehoiakim,  who  says, 
I  will  build  for  mt/self  a  large  house  and  chambers  of  respi- 
rations. That  he  said  this  proved  the  foolish  ambition  with 
which  Jehoiakim  had  been  inebriated,  so  that  he  regarded 
as  nothing  whatever  was  splendid  before  in  Jerusalem. 
There  were  palaces,  we  know,  very  sumptuous  there  ;  and 
we  also  know  that  the  king  of  Judah  lived  in  great  splendour. 
For  though  the  palaces  of  Solomon  were  not  then  standing 
in  their  original  grandeur,  yet  what  remained  was  abundantly 

VOL    III.  G 


98  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXII. 

sufficient  to  satisfy  a  man  who  was  not  filled  with  pride.  It 
hence  appears  that  a  fondness  for  excess  prevailed  in  Jehoia- 
kim,  for  he  despised  the  royal  palace,  and  whatever  remained 
after  the  death  of  Solomon.  For  God,  we  know,  had  blessed 
with  prosperity  Hezekiah,  and  Josiah,  and  other  kings  ;  but 
they  had  continued  within  proper  bounds.  Since,  then,  such 
haughtiness  had  crept  into  the  heart  of  Jehoiakim,  it  is  evi- 
dent, that  he  was  filled  with  vain  pride,  nay,  was  drunk  with 
folly.  This  was  the  reason  why  the  Prophet  severely  reproved 
hini  for  saying,  "  I  will  build  for  myself  a  large  house  and 
chambers  of  respirations,''  or  of  perflations.^ 

He  then  adds,  and  he  i^erforates  for  himself  windows.^ 
It  was  a  proof  of  luxury,  when  men  began  to  indulge  in 
superfluities.  In  old  times  the  windows  were  small ;  for  use 
only  was  regarded  by  frugal  men ;  but  afterwards  a  sort  of 
madness  possessed  the  minds  of  many,  so  that  they  sought 
to  be  suspended  as  it  were  in  the  air.  And  hence  they  be- 
gan to  have  wider  windows.  The  thing  in  itself,  as  I  have 
said,  is  not  what  God  condemns ;  but  we  must  ever  remem- 
ber, as  I  have  reminded  you,  that  men  never  go  to  excesses 
in  external  things,  except  when  their  hearts  are  infected 
with  pride,  so  that  they  do  not  regard  what  is  useful,  what 
is  becoming,  but  are  carried  away  by  fondness  for  excess. 

It  is  then  added,  and  it  is  covered  with  cedar,  that  is,  the 
house  is  covered  with  cedar  boards.  For  in  my  judgment 
the  Prophet  means  here  the  wainscotting,  when  he  says  that 
the  house  was  covered  with  cedar ;  as  though  he  had  said, 
that  King  Jehoiakim  esteemed  the  squared  and  polished 
stones  as  nothing,  unless  a  covering  was  added  of  cedar 
boards  to  ornament  the  walls.^     And  for  the  same  purpose 

^  The  word  is  DTinD,  rendered  "fanned — piTitrru,"  hy  the  Sept.,iiY\A 
"  spacious"  by  the  other  Versions  and  the  Tar(j.  The  rendering  may  be 
"  chambers  of  ventilations,"  meaning  "  airy  chambers."  Farkhurst  con- 
siders it  a  Iluphal  participle,  and  renders  it  "  airy."  But  Blayney  objects 
to  this,  as  it  is  in  a  different  gender  from  "chambers;"  but  it  may  be 
viewed  as  in  construction  ;  for  in  Hebrew  two  nouns  are  often  used  for  a 
noun  and  a  participle,  or  an  adjective. — Ed. 

2  The    Vi(l(/.,  the  Sijr.,  and   Tar(j.,  read,  "And  he  opens  for  himself 
windows."     The  verb  is  y"lp,  to  rend,  to  divide,  and  also  to  distend,  to  en- 
large, to  dilate.     8ee  chap.  iv.  30.     The  line  may  be  rendered, — 
And  he  makes  large  his  windows. — Ed. 

'  Calvin  is  quite  right  in  applying  the  latter  part  to  the  house  generally, 


CHAP.  XXII.  14.       COMMENTARIES  ON  JEREMIAH.     .  99 

■was  the  painting  with  vermilion  ;  for  justly  might  paintings 
be  deemed  excessive  superfluities.  As,  then,  it  was  a  part 
of  luxury  to  adorn  the  walls  with  various  paintings,  as  though 
men  wished  to  change  the  simple  nature  of  things,  the  Pro- 
phet here  is  indignant  against  King  Jehoiakim.  Nor  is  it 
to  be  doubted,  but  that  God  had  regard  also  to  the  circum- 
stances of  the  times  ;  for  God  had  already  warned  him  and 
all  the  Jews  respecting  their  future  calamities.  This,  then, 
was  in  a  manner  to  treat  with  mockery  the  threatenings  of 
God.  And  we  know  how  intolerable  was  this  regarded  by 
him  ;  for  he  thus  declares  by  Isaiah,  "  Live  do  I,  never  shall 
this  miquity  be  blotted  out,"  (Is.  xxii.  14  ;)  for  when  he  had 
exhorted  them  to  put  on  sackcloth  and  ashes,  they  said, 
"  Let  us  eat  and  drink,  to-morrow  we  shall  die."  Similar, 
then,  was  the  perverseness  of  King  Jehoiakim  ;  for  he  ought 
to  have  seen  the  coming  calamity  which  was  sot  as  it  were 
before  his  eyes  ;  but  he,  like  one  infatuated,  increased  the 
royal  splendour,  so  that  the  wealth  of  David  and  of  Solomon 

and  not  to  the  chambers,  as  it  is  done  by  the  Sept.  and  the  Arab.  ;  and 
guided  by  them,  Houhigant  proposed  emendations  of  the  Text.  The  ar- 
rangement of  the  verse  is  according  to  the  common  practice  of  the  Pro- 
phets,— 

14.  Who  says,  "  I  will  build  me  a  spacious  house, 

And  airy  upper  apartments :" 

And  he  makes  large  his  windows  j 

And  covered  it  is  with  cedar, 

And  painted  with  vermilion. 
There  are  two  things  mentioned, — house  and  apartments.  Of  the  latter 
he  speaks  first,  as  it  is  usually  the  case,  that  he  made  large  windows  in 
them  ;  and  then  he  speaks  of  the  house  in  general,  that  it  was  covered 
(not  ceiled)  with  cedar,  as  the  Temple  was,  (1  Kings  vi.  15,)  and  painted 
with  vermilion.  Here  we  see  an  instance  how  emendations  have  been 
proposed  through  ignorance  as  to  the  Hebrew  style.  The  Syriac  version 
makes  the  sense  more  distinct,  though  it  be  not  literal,  and  is  as  follows, — 

Who  says,  "  I  will  build  me  large  houses, 

And  spacious  chambers :" 

For  these  he  opens  windows  ; 

Those  he  covers  with  cedars. 

And  adorns  with  paintings. 
"Vermilion,"  "W^,  rendered,  "/a/XT«_ochre,"  or  ruddle,  by  the  Sept.; 
*'  sinopide — a  red  stone,"  by  the  Vulg.  and  Targ.  Parkhurst  quotes 
Pliny,  who  says  that  f^iXros  was  found  in  silver  mines,  and  was  a  sort  of 
reddish  sand,  and  used  as  a  paint.  Something  of  this  kind  was  what  is 
here  mentioned,  though  it  is  not  knoAvn  now  specifically  what  it  was,  nor 
is  it  of  much  consequence.  It  occurs  only  here,  and  in  Ezek.  xxiii. 
U.—Ed. 


100  .  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXII. 

appeared  as  noLliing  compared  with  what  he  had  expended. 
It  now  follows, — 

15.  Shalt  thou  reign,  because         15.  An  regnabis,  quia  tu  permisces  se 

thou  closest  thyself  in  cedar?  in  cedro  ?  (Aoc  esi,  quia  te  involvis  cedro :) 

Did  not  thy  father  eat  and  drink,  pater  tuus  annon  comedit  et  bibit  et  fecit 

and  do  judgment  and  justice,  {hoc  est,  cum  faceret)  judicium  et  justi- 

and  then  it  was  well  with  him  ?  tiam  ?  tunc  bene  fuit  ei. 

The  Prophet  here  derides  the  foolish  confidence  of  King 
Jehoiakim,  because  he  set  up  empty  things  against  his  ene- 
mies instead  of  strong  defences.  Kings  are  wont  to  indulge 
themselves  when  there  is  quietness  and  security  ;  that  is, 
when  they  fear  nothing  ;  when  no  danger  appears,  they  then 
give  way  to  their  own  gratifications  ;  and  this  is  commonly 
the  case  with  all ;  for  we  see  that  kings  especially  indulge 
in  excesses,  when  there  is  no  war,  when  no  one  gives  them 
trouble,  and  no  one  threatens  them  ;  but  Jehoiakim,  had  he 
the  least  particle  of  wisdom,  might  have  kiiDwn  that  he  had 
many  dangers  to  dread.  Now,  when  he  applied  all  his 
thoughts  to  the  painting  of  his  walls,  and  to  the  splendour 
of  his  palace,  to  its  wainscotting  and  other  trifles,  must  he 
not  have  been  insane,  and  not  of  a  sound  mind  ? 

It  is  this  madness  that  Jeremiah  now  condemns  when  he 
says,  Shalt  thou  reign^  because  thou  surroundest  thyself  with 
cedar  boards?^  that  is,  "Can  this  confirm  thy  kingdom  to 
thee  ?  or,  shalt  thou  be  more  happy  on  this  a;ccount,  because 
thou  art  surrounded  by  cedars  V  The  meaning  of  the  Pro- 
phet may  be  more  fully  learnt  from  the  remaining  part -of 

^  The  general  sense  is  given,  but  not  a  literal  rendering.  The  last  verb 
is  variously  rendered ;  "  because  thou  betakest  thyself  to  cedar,"  is  the 
Vulg. ;  "  wilt  thou  delight  thyself  in  cedars  ?"  the  Syr.  ;  the  Targ.  is  a 
loose  paraphrase,  and  the  Sept.  and  Arab,  wholly  depart  from  our  present 
text,  "  because  thou  art  stimulated  by  Ahaz  thy  father."  Then  what  fol- 
lows is  widely  different,  but  wholly  inconsistent  with  the  original.  The 
verb  is  the  llithpael  of  mn,  to  burn,  to  be  hot :  and  it  means  to  be  liot 
or  warm  with  anger,  exertion,  grief,  or  delight.  In  the  second  sense  it  is 
used  in  chap.  xii.  5 ;  but  here  in  the  last  sense,  "  because  thou  art  in- 
flamed with  cedar,"  or  greatly  deliglitest  thyself  in  cedar ;  and  this  mean- 
ing is  countenanced  both  by  the  Val<j.  and  Syr.  Blayney  takes  the  third 
sense — "  hot  with  grief,"  and  gives  this  version,  which  is  approved  by 
Horsley,  though  its  meaning  is  not  very  evident, — 

►Shalt  thou  reign  because  thou  frettest  thyself  in  cedar? 
Venema  is  more  to  the  point, — 

Shalt  thou  reign,  because  thou  art  in  great  heat  for  cedar? — Ed. 


CHAP.  XXII.  15.       COMMENTARIES  OX  JEREMIAH.  ]01 

the  verse  ;  for  it  immediately  follows,  Thy  father,  did  he  not 
eat  and  drink  when  he  did  judgment  and  justice  ? 

Some  so  understand  the  passage,  as  though  the  Prophet 
meant  to  obviate  an  objection  ;  for  Jehoiakim  miglit  have 
referred  to  the  example  of  his  father  Josiah,  who  had  not 
been  a  sordid  man,  but  had  displayed  some  royal  dignity 
and  grandeur  through  the  whole  course  of  his  life.  Some 
interpreters,  then,  think  that  the  Prophet  answers  here  what 
Jehoiakim  might  have  obj<3cted  :  "  What !  did  not  my  father 
also  make  a  royal  display  V  Thus  they  explain  the  words, 
as  though  the  Prophet  made  at  first  a  concession,  but  that 
by  adding  a  correction,  he  shewed  that  the  excuse  of  Jehoia- 
kim was  frivolous :  "  I  allow  that  thy  father  was  royally 
adorned,  but  he  executed  judgment  and  justice  ;  why  dost 
thou  not  imitate  thy  father  in  his  virtues?  God  forgave 
what  was  superfluous  or  excessive,  for  through  his  great  in- 
dulgence he  bears  with  many  things  in  kings  ;  but  thou  art 
far  different  from  thy  father,  for  thou  extortest  labour  from 
thy  poor  subjects,  and  buildest  thy  palaces  by  means  of  ex- 
tortion and  plunder.  There  is,  therefore,  no  reason  for  thee 
to  seek  for  thyself  a  covering  from  thy  father,  for  thou  art 
wholly  fallen  away  from  his  integrity.'' 

Others  elicit  an  entirely  different  meaning, — that  Josiah 
had  prolonged  his  life,  and  conciliated  the  favour  of  God  by 
ruling  with  justice.  So,  then,  they  connect  the  words  thus : 
"  Did  not  thy  father  eat  and  drink,''  that  is,  *'  did  he  not  live 
happily,  because  God  had  blessed  him  ?  Inquire  the  cause, 
and  you  will  find  it  to  be  this — he  faithfully  discharged  his 
duties,  for  he  executed  judgment  and  justice.  As,  then,  thou 
seest  that  the  equity  and  moderation  which  thy  father  had 
practised,  was  the  cause  of  his  happy  life,  why  dost  not  thou 
also  imitate  him  ?" 

But  the  Prophet  seems  to  me  to  mean  simply  this,  "  Thy 
father  doubtless  lived  happily,  and  nothing  was  wanting  to 
him  while  he  executed  judgment  and  justice."  For  thus  ap- 
pears better  the  contrast  between  the  tyranny  of  Jehoiakim, 
and  the  uprightness  of  his  father  Josiah  ;  as  though  he  had 
said,  "  Thou  deemest  now  thy  state  better  than  that  of  thy 
father,  because  thou  surpassest  him  in  luxury  and  splendour. 


102  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXII. 

As  then  thou  exultest  in  vain  things,  thou  seemest  to  thy- 
self to  be  happier  than  thy  father :  but  tliy  father  was  con- 
tented with  his  lot ;  nay,  if  his  condition  be  duly  regarded, 
God  honoured  him  with  every  abundance  and  variety  of 
blessings  ;  he  did  eat  and  drink." 

By  eating  and  drinking  T  understand  nothing  else,  but 
that  he  lived  cheerfully,  enjoyed  prosperity,  spent  a  peace- 
able life.  Thy  father,  lie  says,  did  eat  and  drink  ;  that  is,  he 
had  nothing  to  desire,  and  liis  condition  was  an  evidence  of 
God's  favour  when  he  executed  judgment  and  justice.  And 
not  unsuitable  to  this  view  is  what  follows,  Then  it  was  well 
with  him.^ 

We  hence  see  that  the  foolish  ambition  of  Jehoiakim  is 
here  laughed  to  scorn  ;  for  he  seemed  not  to  think  himself 
a  king  unless  he  conducted  himself  like  a  madman.  Such 
is  the  case  with  kings  at  this  day  ;  they  are  ashamed  to  ap- 
pear humane,  and  devise  means  only  to  exercise  tyranny ; 
and  they  also  contrive  how  they  may  depart  as  far  as  possi- 
ble from  the  common  usage  and  practice  of  men.  As  then 
kino's  are  so  ino-enious  in  their  own  follies,  which  seem  to  be 
like  veils,  lest  anything  humane  should  be  perceived  in  them, 
the  Prophet  justly  inveighs  here  against  Jehoiakim ;  "  It 
was  well,"  he  says,  "  with  thy  father ;  and  yet  he  acted 
kindly  and  courteously  towards  his  people  ;  nor  had  he  such 
haughtiness  as  to  despise  the  common  habits  of  men.  Since 
then  he  was  happy,  if  thou  regardest  what  belongs  to  real 
happiness,  why  dost  thou  please  thyself  so  much  ?  What 
hast  thou  that  is  better  or  more  excellent  than  what  he 

had  r 

We  now  perceive  what  the  object  of  the  Prophet  was  to 

^  The  whole  verse  would  read  better  thus, — 

15.  Shalt  thou  reign,  because  thou  art  enamoured  with  cedar? 
Thy  father — did  he  not  eat  and  drink? 
When  he  administered  judgment  and  justice, 
Then  it  was  well  with  him. 
To  eat  and  to  drink,  as  Calvin  observes,  means  a  happy  life ;  his  father 
enjoyed  life,  though  he  took  no  delight  in  cedars  ;  but  his  happiness  arose 
from  governing  justly  his  people.    The  Sj/r.  connects  the  two  last  lines  as 
above, — 

lie  executed  judgment  and  justice, 
I  therefore  did  him  good. — £d. 


CHAP.  XXII.  16.        COMMENTARIES  ON  JEREMIAH.  103 

shew,  that  it  is  the  only  true  glory  and  the  chief  honour  of 

kings,  when  they  discharge  their  duties,  and  that  the  image 

of  God  shines  forth  in  tliem,  when  they  execute  judgment 

and  justice;  and  that  when  they  ambitiously  seek  through 

a  blind  zeal  to  be  the  slaves  of  j^ride,  it  is  a  vain  attempt, 

and  contributes  nothing  towards  that  happy  life  which  they 

foolishly  imagine.     To  the  same  purpose  he  adds, — 

16.  He  judged  the  cause  of  the         16.  Judicium  judicavit  pauperis 

poor  and   needy;  then  it  ivas  well  et  egeni,  tune  bene;  an  non  cog- 

with  him:  was  not  this  to  know  me  ?  noscere  me,  inquit  Jehova  ? 
saith  the  Lord. 

He  more  fully  expresses  what  he  had  said,  that  Josiah 
lived  usefully,  and  was  honoured  and  esteemed,  for  royal 
majesty  shone  forth  in  him.  He  then  repeats  in  other  words 
what  he  had  said,  but  he  did  this  for  the  sake  of  explana- 
tion.i 

He  undertook,  he  says,  the  cause,  or  the  quarrel,  of  the  poor 
and  needy.  There  is  here  a  part  stated  for  the  whole ;  for 
when  any  one  deals  kindly  with  the  poor,  he  may  yet  plunder 
the  wealth  of  the  rich,  which  cannot  be  deemed  right ;  but 
as  the  case  most  commonly  is,  that  those  who  rule  neglect 
the  poor  and  helpless,  the  Prophet  includes  under  one  thing 
the  whole  duty  of  rulers,  and  says  that  King  Josiah  was  up- 
right, just,  and  equitable,  that  he  not  only  abstained  from 
wrongs,  but  also  assisted  the  innocent  whom  he  saw  oppressed, 
and  of  his  own  accord  interposed  to  prevent  any  to  molest 
them.  He  then  under  one  thing  comprehends  everything 
that  belongs  to  the  office  of  a  just  and  upright  judge.     For 

1   Venema  considers  that  there   is  here  no  repetition,  but   takes  this 
verse  as  addressed  to  Jehoiakim,  and  gives  this  version, — ■ 
By  judging  judge  the  afflicted  and  poor, 
Then  it  will  be  well  with  thee : 
Is  not  this  the  knowledge  of  me,  saith  Jehovah  ? 
But  the  words  Avill  not  admit  of  this  rendering.     The  verb  is  in  the  past 
tense,  followed  by  a  noun  derived  from  the  same  verb,  a  thing  not  unusual 
in  Hebrew.     Literally  the  verse  is, — 

He  defended  the  defence  (the  cause)  of  the  needy  and  poor, 
Then  Avell  it  was  with  him  : 
Was  not  that  to  know  me,  saith  Jehovah  ? 
The  pronoun  t<"in,  is  not  this,  but  that,  when  used  as  a  demonstrative  pro- 
noun.    See  Gen.  ii.  19.     We  may  indeed  render  the  last  hne  thus, — 

Was  not  that  the  knowledge  of  me,  saith  Jehovah  ? 
That  is,  Was  it  not  the  fruit  or  the  effect  of  that  knowledge  ? — Ed. 


lO-t  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXII. 

it  is  the  first  thing  for  judges  to  abstain  from  all  rapacity 
and  violence  ;  and  the  second  thing  is  to  extend  a  hand  to 
the  poor,  and  to  bring  them  aid,  wlienever  they  see  them 
exposed  to  the  wrongs  of  others.  He  then  judged  the  judg- 
ment, or  undertook  the  cause,  of  the  'poor  and  needy  ;  and  it 
is  added,  Then  well;  that  is,  as  I  have  explained,  "This  was 
the  happiness  of  thy  father  Josiah,  so  that  he  was  not  de- 
spised by  the  people,  nor  had  he  any  desire  for  anything 
more." 

It  then  follows,  Was  not  this  to  know  me,  saith  Jehovah  ?i 
The  Prophet  shews  again  whence  proceeded  the  liberty  which 
King  Jehoiakim  took  in  luxury  and  superfluous  display,  as 
w^ell  as  in  plunder,  cruelty,  and  oppression,  even  because  he 
had  cast  away  every  care  and  concern  for  religion  ;  for  where 
a  real  knowledge  .of  God  exists,  men  must  necessarily  have 
regard  to  uprightness  and  moderation.  He  then  who  thus 
acts  cruelly  towards  his  neighbours,  clearly  shews  that  every 
thought  of  religion  and  every  care  for  it  is  rooted  out  of  his 
heart.  In  short,  the  Prophet  means  that  Jehoiakim  was 
not  only  unjust  towards  men,  but  was  also  guilty  of  impiety  ; 
for  except  he  had  become  a  profane  despiser  of  God,  he 
would  not  have  thus  unjustly  oppressed  his  neighbours. 

But  this  passage  deserves  to  be  noticed,  as  it  shews  that 
piety  leads  men  to  all  the  duties  of  love.  Where  God  then  is 
known,  kindness  to  man  also  appears.  So  also  on  the  other 
hand  we  may  conclude,  that  all  regard  for  God  is  extinguished, 
and  all  fear  of  him  is  abolished,  when  men  wilfully  do  wrong- 
to  one  another,  and  when  they  seek  to  oppress  or  defraud 
one  another.  There  is  therefore  no  doubt  but  that  gross  im- 
piety will  be  found  where  the  offices  of  love  are  neglected. 
For  when  Jeremiah  commended  the  piety  of  Josiah  on  this 
account,  because  he  executed  judgment  and  justice,  he  doubt- 
less condemned  Jehoiakim,  as  though  he  had  said,  that  he 
was  an  abandoned  and  irreclaimable  apostate  ;  for  had  he 


»  The  Vitlg.  is,  "  Was  it  not  so,  because  he  knew  me,  saith  Jehovah  ?" 
the  Syr.,  "  He  who  doeth  such  things  knoweth  me,  saith  the  Lord;"  and 
the  Targ.,  "Is  not  that  the  knowledge  which  I  desire,  saith  the  Lord?*' 
The  Vulg.  is  the  most  correct.  "  They  are  said  to  know  God,"  says  Gro- 
tius,  "who  shew  by  their  deeds  that  they  know  what  pleases  Him." — Ed. 


CHAP.  XXII.  17.  COMMENTARIES  ON  JEREMIAH.  105 

retained  a  spark  of  religion,  he  would  have  acted  more  justlv 
and  humanely  towards  his  people.     It  now  follows, — 

17.  But  thine  eyes  and  thine  17.  Quia  non  oculus  tuus  et  cor 
heart  are  not  but  for  thy  covetous-  tuum  nisi  ad  cupiditatem  tuam,  et 
ness,  and  for  to  shed  innocent  blood,  ad  sanguinem  innoxium  fundendum, 
and  for  oppression,  and  for  violence,  et  ad  rapacitatem,  et  ad  oppressio- 
to  do  it.  nem,  ad  faciendum  {hoc  est,  ut  exe- 

quaris.) 

Here  the  Prophet  expresses  more  clearly  how  much  Jeho- 
iakim  differed  from  Josiah  his  father.  He  indeed  shews  that 
he  was  wholly  unlike  him,  because  Josiah  had  endeavoured 
to  observe  what  was  equitable,  while  he  set  all  his  thoughts 
on  fraud,  plunder,  and  cruelty  ;  for  by  the  eye  and  the  heart 
he  means  all  the  faculties  of  his  soul  and  body.  One  of  the 
main  senses  of  the  body,  as  it  is  well  known,  is  the  sight. 
Hence  the  Prophet  includes  here  whatever  is  external 
and  internal  in  men,  when  he  says,  thine  eye,  that  is,  all 
thy  bodily  senses  are  set  on  covetousness,  and  also  thine 
heart,  that  is,  all  thy  thoughts,  feelings,  designs,  meditations, 
and  purposes  are  employed  in  the  same  way.  He  intimates, 
in  short,  that  Jehoiakim  was  corrupt  both  in  body  and  mind, 
so  that  having  cast  aside  eveiy  fear  of  God,  he  abandoned 
himself  to  avarice  as  well  as  to  plunder  and  all  acts  of  op- 
pression. Thine  eye,  he  says,  and  thy  heart  is  not,  except  on 
covetousness. 

The  verb*  ^V!l,  hetso,  means  to  covet  ;  hence  the  noun  sig- 
nifies not  only  avarice,  but  also  any  sinful  lust.  He  adds 
cruelty,  for  it  cannot  be  but  that  all  are  bloody  who  give 
loose  reins  to  their  lusts.  He  mentions  in  the  third  place 
rapacity,  or  violent  seizure  ;  for  p2^y,  osh^k,  means  to  take 
by  force  what  belongs  to  another  ;  hence  the  noun  signifies 
rapacity.  What  follows  in  the  last  place  is  oppression,  or 
disquietude.  As  T*11,  ruts,  means  to  run,  Jerome  renders  it 
"  the  course  of  thy  work,''  as  though  ^,  lamed, .  prefixed  to 
n*l2yy,  oshut,  were  not  one  of  the  serviles,  D,  7,  '2,  "2,  heth, 
caph,  lamed,  mem,  but  this  cannot  be  admitted.  The  clear 
meaning  of  the  Prophet  indeed  is,  that  Jehoiakim  was  not 
only  intent  on  taking  possession  on  what  belonged  to  others, 
but  that  he  also  oppressed  and  distressed  all  he  could.  It  is 
lastly  added,  to  do ;  the  verb  to  do  is  to  be  applied  to  Avhat 


106  ^  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXII. 

lias  gone  before,  that  Jehoiakim  employed  all  his  thoughts, 
and  was  wholly  engaged  in  evil  deeds,  that  he  not  only  con- 
trived acts  of  cruelty  and  of  avariciousness  in  his  mind,  but 
also  carried  fully  into  execution  what  he  had  contrived/  It 
follows, — 

18.  Therefore  thus  saith  the  Lord  18.  Propterea  sic  elicit  Jehova  ad 
concerning  Jehoiakim  the  son  of  Joakim  (vel,  de,  bt<,  capitur  pro  de, 
Josiah  king  of  Judah,  They  shall  etyo  de  Joakim)  filio  Josise  regis 
not  lament  for  him,  saying,  Ah  my  Jehudah,  Non  lugebunt  eum,  Heus 
brother!  or,  Ah  sister  I  they  shall  frater  mi!  et  heus  soror !  non  lu- 
not  lament  for  him,  saying,  Ah  gebunt  eum,  Ileus  domine!  heus 
lord  !  or,  Ah  his  glory !  gloria  ejus  ! 

19.  He  shall  be  buried  with  the  19.  Sepultura  asini  sepelietur,  ad 
burial  of  an  ass,  drawn  and  cast  trahendum,  et  projiciendum  ad  ex- 
forth  beyond  the  gates  of  Jerusa-  tra  ad  portas  {ad  verbum  hoc  est, 
lem.  longe  extra  portas)  Jerosolymte. 

The  Prophet  having  inveighed  against  Jehoiakim,  now 
shews  what  kind  of  j)unishment  from  God  awaited  him  ;  he 
would  have  otherwise  despised  the  Prophet's  reproof;  but 
when  he  heard  that  a  reward  was  prepared  for  him,  he  must 
have  been  roused.  Inasmuch  then  as  he  was  seized  with  a 
foolish  and  even  a  sottish  lust  for  glory,  so  that  he  cast  aside 
every  care  for  uprightness,  the  Prophet  declares  that  dis- 
grace was  prepared  for  him  ;  and  hence  he  compares  him 
after  his  death  to  an  ass. 

Therefore  thus  saith  Jehovah  to  King  Jehoiakim,  or  con- 
cerning King  Jehoiakim,^  the  son  of  Josiah  the  king,  &c. 
He  is  not  called  the  son  of  Josiah  for  honour's  sake,  but  for 
the  purpose  of  touching  him  to  the  quick,  because  he  had 
degenerated  from  the  piety  of  his  father.  But  as  he  hoped 
that  the  religion  of  Josiah  would  be  to  him  a  sort  of  cover- 
ing, the  Prophet  derides  and  checks  this  vain  confidence. 
"  Thou  gloriest  in  being  the  son  of  King  Josiah,  but  thy 

'  The  most  literal  version  of  this  verso  is  the  following, — 

For  on  nothing  are  thine  eyes  and  thine  heart, 

Except  on  thy  gain. 

And  on  innocent  blood,  that  it  may  be  shed, 

And  on  oppression  and  on  violence, 

That  they  may  be  done. 
"  That  it  may  be  shed,"  is  literally,  "  for  being  shed,"  it  is  a  passive  par- 
ticiple; and  such  is  the  case  as  to  the  last  verb. — Ed. 

=*  It  is  "to"  in  the  Sept.  and  Vidg.,  awdi  "concerning"  in  the  Syr., 
Arab.,  and  Targ.     The  latter  is  most  adopted  by  commentators. — Ed. 


CHAP. XXII.  18,  19.        COMMENTARIES  ON  JEREMIAH.  107 

holy  father  will  avail  thee  notliing,  for  thou  seemest  avow- 
edly to  shew  that  thou  art  \vholly  different  from  him. 
Though  then  thou  art  descended  from  Josiah,  and  though 
God  has  raised  thee  to  the  royal  throne,  yet  there  is  no 
reason  for  thee  to  be  confident  as  to  thy  safety ;  for  these 
benefits  of  God  will  not  preserve  thee  from  that  ignominious 
treatment  w^hich  thou  deservesf 

He  says  first,  They  shall  not  bewail  him,  Ah  my  brother  ! 
Ah  sister !  The  Prophet  mentions  by  way  of  imitation 
the  words  of  the  mourners.  That  people,  we  know,  were 
very  vehement  in  expressing  their  sorrow.  And  this  ought 
to  be  borne  in  mind,  because  some  being  persuaded  that 
nothing  is  related  by  the  Prophets  but  what  ought  to  be 
taken  as  an  example,  do  therefore  think  that  these  modes 
of  lamentation  were  approved  by  God.  But  we  have  before 
seen  what  the  Prophet  said  in  verse  4,  "  Enter  through  these 
gates  shall  the  kings  of  Judah  and  their  princes  in  chariots," 
&c. ;  yet  we  know  that  kings  had  been  forbidden  to  make 
such  ostentations ;  but  God  did  not  scrupulously  refer  to 
what  was  lawful  or  right  in  speaking  of  royal  splendour  ;  so 
also  when  he  spoke  of  funeral  rites.  We  ought  not  then  to 
make  a  law  of  what  the  Prophet  says,  as  though  it  w^ere 
right  and  proper  to  bewail  the  dead  with  howling.  There  is 
indeed  no  doubt,  but  these  excesses  which  the  Prophet  men- 
tions w^ere  not  only  foolish,  but  also  wholly  condemnable  ;  for 
we  often  vie  with  one  another  in  our  lamentations  ;  and  when 
men  intemperately  express  their  grief  in  funerals,  they  ex- 
cite themselves  into  a  sort  of  madness  in  crying  and  bewail- 
ing, and  then  when  they  compose  themselves  and  simulate 
grief,  they  act  a  part  as  in  a  theatre.  But  the  Prophet  here 
speaks  only  according  to  the  common  practice  of  the  age, 
when  he  says,  "  They  shall  not  bewail  him,''  &c.  ;  that  is, 
he  states  w^hat  was  usually  done,  when  one  embraced  another, 
when  a  sister  said,  "Ah,  my  brother!"  and  when  a  brother 
said,  "Ah,  my  sister!'"'  or,  when  the  people  said,  "  Ah,  lord, 
0  king,  where  is  thy  glory  !  where  is  thy  honour  !  where 
thy  crown  !  where  thy  sceptre  !  where  thy  throne  !"  Very 
foolish  then  were  the  lamentations  which  the  Prophet  men- 
tions here.     But  as  I  have  already  said,  it  is  enough  for  us 


108  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXII. 

to  know,  that  he  refers  to  these  rites,  then  commonly  prac- 
tised, without  .expressing  his  approbation  of  them. 

They  shall  not,  he  says,  bewail  King  Jehoiakim  ;  they  shall 
not  say  at  his  funeral.  Ah,  my  brother  !  Ah,  sister  !  Ah,  lord! 
Ah,  his  glory  I  ^  There  shall  be  no  such  thing;  and  why? 
because  he  shall  be  buried  with  the  burial  of  an  ass.  We 
have  before  said,  that  it  was  justly  deemed  one  of  God's 
curses  when  a  carcass  was  cast  away  unburied ;  for  God 
would  have  burial  a  proof  to  distinguish  us  from  brute 
animals  even  after  death,  as  we  in  life  excel  them,  and  as 
our  condition  is  much  nobler  than  that  of  the  brute  creation. 
Burial  is  also  a  pledge  as  it  were  of  immortality ;  for  when 
man's  body  is  laid  hid  in  the  earth,  it  is,  as  it  were,  a  mirror 
of  a  future  life.  Since  then  burial  is  an  evidence  of  God's 
grace  and  favour  towards  mankind,  it  is  on  the  other  hand 
a  sign  of  a  curse,  when  burial  is  denied. 

But  it  has  been  elsewhere  said,  that  temporal  punishments 
ought  not  always  to  be  viewed  alike  ;  for  God  has  suffered 
sometimes  his  faithful  servants  to  lie  unburied,  according  to 
what  we  read  in  Psalm  Ixxix.  2,  3,  that  their  bodies  were 
cast  forth  in  the  fields,  that  they  were  exposed  to  be  eaten 
by  the  beasts  of  the  earth  and  by  the  birds  of  heaven.  Those 
spoken  of  were  the  true  and  sincere  worshippers  of  God. 
But  we  know  that  the  good  and  the  bad  have  temporal 
punishments  in  common  ;  and  this  is  true  as  to  famine  and 

>  The  original  is  not  "  liis,"  but  "  her  glory."  The  lamentation  is  such 
as  -svas  used  for  kings,  when  there  was  also  a  condolence  expressed  lor  the 
queens.  Ah,  my  brother!  and,  Ah,  lord  !  was  a  lamentation  for  the  king 
when  dead,  (chap,  xxxiv.  5  ;)  and,  Ah,  sister  !  and,  Ah,  her  glory !  was  sym- 
pathy for  the  surviving  queen.  Her  glory  had  departed  with  her  husband. 
This  is  Blavue^'s  view. 

The  Versions  and  the  Targum.  are  all  different,  and  not  one  of  them 
renders  the  original  correctly. 

The  verse  may  be  thus  rendered, — 

18.  Therefore  thus  saith  Jehovah  of  Jehoiakiiu, 
The  son  of  Josiah,  the  king  of  Judah, — 
They  shall  not  lament  for  him — 
"  Ah,  my  brother!  and.  Ah,  sister!" 
They  shall  not  lament  for  him — 
"Ah,  Lord  !  and,  Ah,  her  glory  !"' 
To  render  the  1  disjunctively  "  or,"  as  in  our  version,  seems  not  suitable. 
The  lamentation  and  the  condolence  are  to  be  connected  together.     The 
"Ah"  might  be   rendered  "Alas;"  and  so  it  is  in  many  places.     See 
1  Kings  xiii.  30. — Ed. 


CHAP.  XXII.  18,  19.       COMMENTARIES  ON  JEREMIAH.  109 

nakedness,  pestilence  and  war.  The  destruction  of  the  city 
Jerusalem  was  a  just  punishment  on  the  wicked  ;  and  yet 
Daniel  and  Jeremiah  were  driven  into  exile  together  with 
the  wicked,  and  suiFered  great  hardships  ;  and,  in  short, 
they  were  so  mixed  with  the  ungodly,  tliat  their  external 
condition  was  in  nothing  different.  So,  then,  the  state  of 
things  in  the  world  is  often  in  such  disorder,  that  we  can- 
not distinguish  between  the  good  and  the  bad  by  outward 
circumstances.  But  still  it  is  right  ever  to  hold  this  truth, 
that  when  burial  is  denied  to  a  man,  it  is  a  sign  of  God's 
curse. 

Hence,  the  Prophet  says  now.  He  shall  he  buried  luith  the 
burial  of  an  ass.  He  mentions  the  ass  because  it  is  a  mean 
animal ;  he  might  have  named  a  horse  or  an  ox,  but  as  the 
ass  is  a  meaner  and  more  contemptible  animal,  it  is  the 
same  thing  as  though  he  liad  said,  "  Jehoiakim  shall  be  cast 
away  with  the  dogs."  This  prophecy  no  doubt  grievously 
wounded  not  only  the  mind  of  the  king  himself,  but  also 
that  of  the  whole  people ;  for  as  yet  his  throne  stood,  and 
all  highly  regarded  the  family  of  David,  and  thought  the 
kingdom  sacred,  as  it  was  under  the  guardianship  and  pro- 
tection of  God.  But  the  Prophet  hesitated  not  to  denounce 
what  was  afterwards  confirmed  by  the  event ;  for  Jehoiakim 
was  buried  with  the  burial  of  an  ass,  as  he  was  cast  forth 
far  beyond  the  gates  of  Jerusalem.  Here  the  Prophet  am- 
plifies the  disgrace  by  which  the  King  Jehoiakim  would  be 
branded,  for  he  might  have  been  left  dead  in  a  journey  ;  but 
he  expresses  what  is  more  grievous  than  the  casting  forth  ; 
Drawn  out,  he  says,  and  cast  forth,  &c.  ;  that  is,  Jehoiakim 
shall  not  only  be  cast  forth,  but  also  drawn  as  an  ass  or  a  dog, 
lest  his  fcetor  should  infect  the  city  ;  as  though  he  was  un- 
worthy not  only  of  a  grave,  but  also  of  being  seen  by  men.^ 

1  The  verb,  or  rather  participle,  rendered  "  drawn,"  means  to  be  drag- 
ged along,  and  not  carried.  See  2  Sam.  xvii.  13.  He  was  to  be  dragged 
out  of  the  city  and  cast  forth  beyond  the  gates  of  Jerusalem.  It  is  said 
in  2  Chron.  xxxvi.  6,  that  Nebuchadnezzar  •'  bound  him  in  fetters,  to 
carry  him  to  Babylon."  The  probabihty  is  (for  we  have  no  express 
account)  that  he  died  while  in  fetters  at  Jerusalem,  before  he  was  re- 
moved, and  that  Nebuchadnezzar,  from  indignation  at  his  rebellion,  had 
him  dragged  as  a  dead  ass  out  of  the  city  and  exposed  as  food  for  rapa- 
cious birds  and  beasts.     We  find  it  said  in  2  Kings  xxiv.  6,  that  "  Jehoia- 


110  COMMENTARIES  ON  JEREMIAH.        LECT.  LXXXIII. 

And  tins  is  to  be  especially  noticed,  for  we  hence  conclude 
how  great  his  perverseness  was  in  despising  the  threatenings 
of  God,  since  the  Prophet  could  not  otherwise  storm  the 
mind  of  the  king,  and  terrify  the  people,  than  by  exaggerat- 
ing the  indignity  that  was  to  happen  to  him.  For  if  there 
had  been  any  teachable  spirit  in  the  king  and  the  people, 
the  Proi:)het  would  have  been  content  with  making  a  simple 
statement,  "  Jehoiakim  shall  not  be  buried;''  that  is,  God 
will  punish  him  even  when  dead  ;  the  curse  of  God  will  not 
only  be  upon  him  while  living,  but  he  will  also  take  ven- 
geance on  him  after  his  death.  He  was  not  content  with  this 
kind  of  statement ;  but  he  shall  he  buried,  he  says,  as  an  ass, 
and  shall  he  cast  far  off ;  and  further  still,  his  carcass  shall 
be  drawn  or  dragged  ;  so  that  it  was  to  be  an  eternal  mark 
of  infamy  and  disgrace. 

PRAYER. 

Grant,  Almighty  God,  that  as  it  has  pleased  thee  to  perpetuate 
the  memory  of  the  dreadful  vengeance  which  thou  hast  executed 
on  the  descendants  of  David,  so  that  we  may  learn  by  their 
evils  carefully  to  walk  before  thee, — O  grant,  that  the  forgetful- 
ness  of  this  example  may  never  possess  us,  but  that  we  may 
assiduously  meditate  on  what  is  set  before  us,  in  order  that  we 
may  thus  endeavour  to  advance  and  promote  the  glory  of  thy 
name  through  the  Avhole  course  of  our  life,  so  that  we  may  at 
length  be  made  partakers  of  thy  celestial  glory,  which  thou 
hast  prepared  for  us,  and  which  thine  only-begotten  Son  has 
obtained  for  us  by  his  own  blood. — Amen. 


20.  Go  up  to  Lebanon,  and  cry;         20.  AscendeinLibanum,etclama, 

and  lift   up  thy  voice    in  Bashan,  et   in  Basan    ede  vocem  tuam,  et 

and  cry  from  the  passages:  for  all  clama  a  lateribus,  quia  contriti  sunt 

thy  lovers  are  destroyed.  omnes  amatores  tui. 

Jeremiah  triumphs  over  the  Jews,  and  derides  their  pre- 
sumption in  thinking  that  they  would  be  safe,  though  God 

kim  slept  with  his  fathers ;"  but  this  only  means  that  he  died,  or  that  he 
died  a  natural  death  and  was  not  killed  ;  for  we  find  this  phrase  used, 
when  burial  is  afterwards  mentioned.  See  2  Chron.  xii.  IG;  xvi.  13, 
\A.—Ed. 


CHAP.  XXII.  20.       COMMENTARIES  ON  JEREMIAH.  1  1 1 

was  against  tliem.  He  tlien  shews  that  they  were  deceived 
in  promising  to  themselves  impunity  ;  but  he  bids  them  to 
ascend  Mount  Lebanon^  and  to  cry  aloud  on  Mount  Bashan, 
that  they  might  know  that  there  would  be  no  aid  for  them 
when  God's  judgment  came.  But  the  whole  verse  is  ironical ; 
for  they  would  in  vain  cry  and  howl.  Indeed,  the  Prophet 
thus  treated  them,  because  he  saw  that  they  were  wholly 
irreclaimable.  They  were  not  worthy  then  that  he  should 
give  them  counsel,  or  faithfully  warn  them.  He  was 
therefore  under  the  necessity  ironically  to  deride  their 
madness  in  promising  safety  to  themselves,  while  they 
were  continuing  to  provoke  God's  vengeance  against  them- 
selves. 

But  at  the  same  time  he  accommodates  what  he  says  to 
their  intentions ;  for  there  is  no  doubt  but  that  they  ever 
cast  their  eyes  either  on  Egypt  or  on  Assyria  for  any  aid 
they  might  want.  Hence  he  says.  Ascend  Mount  Lebanon, 
and  cry,  and  then  cry  on  Mount  Bashan,  and  cry  all  around, 
(for  by  sides  he  means  all  parts  ;)  but  thou  shalt  gain  no- 
thing, he  says, /or  consumed  are  all  thy  lovers}  We  learn 
from  the  end  of  the  verse  that  the  Prophet  said.  Ascend, 
and  cry,  by  way  of  derision.  By  lovei^s  he  means  the  Egyp- 
tians and  the  Assyrians,  and  other  neighbouring  nations  ; 
for  the  Jews,  when  they  feared  any  danger,  were  wont  to 
flee  to  their  neighbours,  and  God  was  in  the  meantime  ne- 
glected by  them  ;  and  for  this  reason  they  were  called  lovers. 
God  had  espoused  the  people  as  his  own,  and  hence  he  often 
called  them  his  wife,  and  he  speaks  here  in  the  feminine 
gender ;  and  thus  the  people  are  compared  to  a  wife, 
and  God  assumes  the  character  of  a  husband.    When,  there- 

1  «  All  around,"  D^^yo,  is  rendered  «  beyond  the  sea"  by  the  Sept. ; 
"  to  tho^e  who  pass  by,"  by  the  Vulg. ;  "  from  the  farther  shores  of  the 
sea,"  by  the  Syr. ;  "  at  the  fords,"  by  the  Targ. ;  «  beyond  the  fords,"  that 
is,  qf  the  Nile,  by  Grotius  and  Fiscator ;  and  "from  the  borders,"  by 
Blayney.  But  the  most  suitable  renderinj^  here  is  what  has  been  adopted 
by  Gataker  and  Venema,  "from  Abarim,"  a  mountain  in  the  confines  of 
Moab.  See  Numb,  xxvii.  12.  There  are  here  two  mountains  previously 
mentioned,  lying  to  the  north ;  and  here  is  another  to  the  east.  Jerusalem 
(for  that  is  here  addressed)  is  commanded,  by  way  of  taunt,  to  ascend  these 
mountains  to  cry  for  aid  and  to  utter  its  lamentation ;  for  all  its  lovers 
from  these  quarters  were  destroyed;  the  king  of  Babylon  had  subdued 
them. — Ed. 


112  COMMENTARIES  ON  JEHEMIAH.        LEOT.  LXXXIII. 

fore,  the  people,  according  to   their  self-will  and  humour, 

wandered  here  and  there,  this  levity  was  called  adultery  ; 

for  the  simplicity  of  faith  is  our  spiritual  chastity  ;   for  as  a 

wife  who  regards  her  husband  alone,  keeps  conjugal  fidelity 

and  chaste  conduct,  so  when  we  continue  to  cleave  to  God 

alone,  we  are,  in  a  spiritual  sense,  chaste  as  he  requires  us 

to  be  ;  but  when   we  seek   our  safety  from  this   and   that 

quarter,  we  violate  the  fidelity  which  we  owe  to  God.     As 

soon,  then,  as  we  cast  our  thoughts  here  and  there,  it  is  to 

act  like  a  woman  who  seeks  vagrant  and  unlawful  connections. 

We  now^  see  the  reason   why  tlie   Prophet   compares  the 

Egyptians  and  Assyrians   to   lovers,  for  he  intimates  that 

the  people  of  Israel  did  in  this  manner  commit  adultery,  as 

it  has  been  stated  in  other  places.     It  follows, — 

21.  I  spake  unto  thee  in  thy  21.  Loquutus  sum  tecum  m  pace  tua 

prosperity  ;  but  thou  saidst,  I  will  {vel,  quiete,  vel,  foelicitate  tua,)  dixisti, 

not  hear  :  this  haLh  been  thy  man-  Non  audiam ;  hyec  via  tua  {id  est,  ratio, 

ner  from   thy  youth,  that   thou  vel,  consuetudo)  a  pueritia  tua,  quod 

obeyedst  not  my  voice.  non  audieris  vocem  meam. 

Here  God  shews  that  the  people  were  worthy  of  the 
reward  he  had  mentioned,  even  to  mourn  and  to  seek  aid 
on  every  side  without  finding  any.  It,  indeed,  often  hap- 
pens that  the  excessive  severity  of  a  husband  alienates  his 
wife  from  his  society  ;  and  when  a  husband,  through  want 
of  thought,  attends  to  other  things  and  neglects  his  domestic 
affairs,  and  thus  his  wife  goes  astray  ;  or  when  he  connives 
at  things  when  he  sees  his  wife  exposed  to  dangerous  allure- 
ments and  flatteries,  the  fault  is  in  part  to  be  ascribed  to 
him.  But  God  shews  here  that  he  had  performed  the  duties 
of  a  good  and  faithful  liusband,  and  also  that  it  was  not  his 
fault  that  the  people  did  not  perform  their  part. 

/  S2)oke  to  thee,  he  says  ;  that  is,  thou  canst  not  say  that 
thou  hast  gone  astray  through  ignorance  ;  for  they  wlio  are 
proved  guilty  arc  wont  to  flee  to  this  kind  of  excuse, — "  I 
did  not  think ;  had  I  been  warned,  I  would  have  attended 
to  good  advice  ;  but  on  slippery  ground  it  is  easy  to  fall, 
especially  wlien  no  one  stretches  forth  his  hand  to  give  any 
lielp."  But  God  takes  away  here  every  pretext  of  this  kind, 
and  says,  tliat  he  had  spoken  ;  as  thougli  he  had  said,  "  I 
warned  thee  in  time  ;  thou  hast  not  then  sinned   through 


CHAP.  XXII.  21.       COMMENTARIES  ON  JEREMIAH.  113 

ignorance  or  want  of  tlioiiglit."  In  short,  God  condemns 
here  the  perverseness  of  the  people,  that  they  knowingly  and 
wilfully  abandoned  themselves  to  every  kind  of  wickedness. 
Now  this  passage  deserves  special  notice ;  for  we  see  that  it 
is  a  twofold  crime,  when  God  in  due  time  speaks  to  us  and 
calls  us  to  the  right  way,  and  we  refuse  to  hear ;  for  our 
wickedness  is  inexcusable  when  we  suffer  not  ourselves  to 
be  corrected  by  him. 

I  spoke  to  thee,  he  adds,  in  thy  tranquillity.  By  this  cir- 
cumstance also  their  crime  is  aggravated  ;  for  God  not  only 
by  his  Prophets  made  known  to  his  people  what  was  right, 
but  had  also,  by  his  blessing,  conciliated  them  to  himself. 
For  when  a  husband  counsels  his  wife,  and  is  at  the  same 
time  austere  or  peevish,  his  wife  will  disregard  whatever  she 
may  hear,  for  her  mind  will  be  preoccupied  with  dislike  ; 
but  when  a  husband  treats  his  wife  kindly,  and  proves  by 
his  benevolence  tlie  love  he  entertains  for  her,  and  at  the 
same  time  shews  prudence  in  his  conduct  towards  her,  she 
must  necessarily  be  of  a  very  bad  disposition  if  she  is  not 
moved  by  such  advice,  kindness,  and  benevolence  on  the 
part  of  her  husband.  Now,  God  shews  here  that  he  had 
sent  Prophets  in  order  to  keep  his  people  in  the  faithful 
discharge  of  their  duties,  and  that  he  had  also  been  kind 
and  bountiful  to  them,  that  thereby  they  might  be  sweetly 
drawn  to  obey  him.  Therefore,  by  the  word  "  tranquillity,'' 
the  Prophet  sets  forth  God's  kindness  and  bounty  tow^ards 
his  people.^ 

It  is,  indeed,  true  what  Moses  says,  that  m.en  are  like 
mettlesome  and  wanton  horses  when  they  become  fat.  (Deut. 
xxxii.  15.)  So  fatness  and  tranquillity  have  such  eifect  as 
to  render  us  more  refractory.  Yet  this  cannot  avail  for  an 
excuse  when  God  kindly  invites  us,  and  connects  with  his 
doctrine  kind  and  paternal  benevolence,  and  confirms  it  by 
the  effects  when  we  are  teachable  and  yield  him  willing 

1  The  word  for  tranquillity  is  in  the  plural  number,  "  tranquillities," 
meaning  tranquil,  or  quiet  times  or  seasons.  It  is  rendered  "fall,"  very 
unaccountably,  by  the  Sept. ;  "  abundance,"  by  the  Vidg. ;  "  affluence," 
by  the  Sj/r. ;  "  Avhen  thou  didst  sit  tranquil,"  by  the  Targ.  But  the  word 
clearly  means  a  tranquil,  quiet,  or  peaceable  state.  Blayney  rightly  ren- 
ders the  expression,  "  in  the  times  of  thy  tranquillity." — Ed. 
VOL.  III.  H 


114  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXIII. 

obedience.  Tims  the  Prophet  closed  the  mouths  of  the 
Jews,  for  they  would  have  sought  probably  to  make  this 
objection, — that  vengeance  was  too  vehemently  denounced 
on  them,  and  that  Grod  suddenly  assailed  them  ;  but  he 
shews  that  wlien  in  tranquillity  and  prosperity  they  might 
have  acknowledged  God's  paternal  kindness,  they  had  yet 
been  rebellious  and  had  abused  the  indulgence  of  God. 

I  spoke  to  thee,  he  says,  in  thy  tranquillity,  and  thou 
didst  say,  I  will  not  hear.  It  is  not,  indeed,  probable  that 
the  Jews  had  spoken  so  insolently  as  to  say  openly  and  in 
such  plain  words,  that  they  would  not  be  obedient  ;  but  the 
Prophet  regards  their  life  and  not  their  words.  Though, 
then,  the  Jews  did  not  express  these  words, — that  they 
would  not  obey  God  ;  yet  such  language  might  have  been 
clearly  inferred  from  their  conduct,  for  they  were  so  perverse 
as  not  to  render  obedience  to  God  and  to  his  counsels. 

He  adds,  in  the  third  place,  that  it  had  been  the  custom 
of  the  people/ro77i  their  childhood  not  to  hear  the  voice  of  God. 
It  is  the  height  of  impiety  when  we  are  not  only  refractory 
for  one  day  or  a  short  time,  but  when  we  pursue  wickedness 
continually.  God  in  the  meantime  intimates  that  he  had 
from  the  beginning  been  solicitous  for  the  safety  of  his 
people,  but  in  vain.  It  sometimes  happens  that  he  who  has 
become  hardened  in  his  vices,  begins  to  be  taught  after  the 
thirtieth  or  fortieth  year,  but  he  is  not  very  pliable  ;  for  men 
become  liard  by  long  usage  ;  we  see  that  old  men  are  less 
teachable  than  the  young;  and  why  ?  because  age  in  a  man- 
ner makes  them  sturdy,  so  that  they  cannot  bear  to  be 
turned  and  ruled.  But  God  shews  here,  that  such  was  the 
wickedness  of  his  people,  that  they  had  been  rebellious  from 
their  childhood  ;  as  though  he  had  said,  "Thou  canst  not 
make  this  excuse,  that  thou  hast  been  for  a  long  time  with- 
out a  teacher,  that  thou  hast  been  without  any  w^isdom  and 
understanding,  and  that  on  this  account  thou  hast  become 
hardened  in  evils  ;  no,  because  I  have  found  thee  wholly 
un teachable  from  thy  very  childhood  ;  it  was  thy  custom,  or 
manner,  not  to  hear  my  voice,"  or,  "  This  has  been  thy  custom, 
that  thou  didst  not  hear  my  voice  ;"  literally,  "  because  thou 
didst  not  hear  my  A'oicc  ;'"  but  it  ought   to   be  rendered  as 


CHAP.  XXII.  22.       COMMENTARIES  ON  JEREMIAH.  115 

above,  for  ^D,  ki,  is  not  here  a  connective,  but  an  expletive 

or  an  exegetical  particle.^     It  follows, — 

22.  The  wind  shall  eat  up  all  thy         22,  Omnes  pastores  tuos  depascet 

pastors,  and  thy  lovers  shall  go  into  ventus,  et  amatores  tui  in  exilium 

captivity  ;  surely  then  shalt  thou  be  migrabunt ;   certe  tunc  pudefies  et 

ashamed  and  confounded  for  all  thy  erubesces  ab  omni  malitia  tua  {hoc 

wickedness.  est,  propter  cunctam  malitiam  tuam. ) 

As  the  main  fault  was  in  the  chief  men,  therefore  God 
shews,  that  there  would  be  no  defence  found  in  their 
prudence  and  wealth,  when  things  came  to  an  extremity : 
and  it  was  a  usual  thing  for  the  common  people,  when 
reproved,  to  refer  to  their  rulers  as  their  shield  :  nor  is  there 
a  doubt  but  that  the  Jews  made  this  objection  to  God's 
Prophets, — "  What  do  you  mean  ?  that  God  has  suffered  us 
to  be  unhappily  governed  by  bad  princes  ?  then  he  has 
exposed  us  as  a  prey  to  wolves  :  now  if  he  punishes  us,  it 
seems  an  unjust  thing  for  us  to  suffer  for  the  fault  of  others.'' 
At  the  same  time,  they  who  thus  spoke  were  secure  and 
despised  God,  because  they  thought  that  their  safety  was 
secured  by  their  chief  men. 

Hence,  the  Prophet  here  shakes  off  from  the  Jews  this 
vain  confidence.  Thy  pastors,  he  says,  the  wind  shall  eat  up. 
By  pastors  he  understands  the  king  and  his  counsellors,  as 
well  as  the  priests  and  the  prophets.  The  word  eat  up, 
means  that  all  would  be  consumed  by  the  wind.  Sometimes, 
indeed,  men  are  said  to  feed  on  the  wind,  that  is,  when  they 
entertain  vain  confidences.  So  the  wind  means  in  other 
places  vain  hopes,  as  they  say  ;  but  it  is  in  another  sense 
that  the  Prophet  speaks,  when  he  says  that  pastors  would  be 
eaten  up  by  the  wind,  that  is,  that  they  would  vanish  away 

1  The  ""D  is  omitted  in  the  Sept.,  and  the  clause  is  given  as  in  apposi- 
tion with  the  former,  which  seems  to  be  the  meaning ;  "  the  way"  was  not 
to  hear  God's  voice.  Blayney,  very  unsuitably,  connects  the  last  line  with 
the  following  verse.     I  render  the  verse  thus, — 

21.  I  spoke  to  thee  in  thy  quiet  times; 
Thou  didst  say,  "  I  will  not  hear :" 
This  has  been  thy  way  from  thy  childhood ; 
For  thou  didst  not  hear  my  voice. 
It  has  been  usual  with  many  to  render  "  hear,"  "  obey ;"  but  not  rightly. 
The  complaint  against  the  people  was,  that  they  would  not  "hear"  the 
voice  of  God,  much  less  obey  it.     The  answer  here  Avas  that  they  would 
not  "hear,"      The  complaint,  or  the  charge  against  them  is  the  same, 
and  the  verb  ought  to  be  so  rendered. — Ed. 


116  COMMENTARIES  ON  JEREMIAH.        LECT.  LXXXIII. 

like  the  smoke.  Thus  God  shews  that  their  presumption, 
and  frauds,  and  false  imaginations,  were  nothing  but  smoke 
and  emptiness.^ 

He  tlien  speaks  of  their  lovers, — that  they  would  migrate 
into  exile :  for  the  Jews  thought  at  first,  that  they  would 
be  impregnable  as  long  as  the  throne  of  David  stood  ;  and 
then  we  know  that  the  common  people  were  easily  deceived 
by  external  splendour,  when  tliey  saw  that  the  priests  as 
well  as  the  prophets  and  the  king's  counsellors  were  endued 
with  craftiness,  and  swelling  with  great  pride  ;  and  hence 
they  disregarded  what  the  prophets  threatened.  Now,  the 
second  ground  of  confidence  was  their  alliance  with  the 
Egyptians,  the  Assyrians,  and  other  neighbouring  nations. 
Therefore  God,  after  having  said,  that  all  their  pastors  would 
be  destroyed,  adds,  that  the  Egyptians  and  others  would  be 
driven  into  captivity. 

He  afterwards  says.  Surely,  thou  shalt  then  he  ashamed, 
and  shalt  blush  for  all  thy  wickedness  ;^  that  is,  "Thou  shalt 
at  length  know  that  thou  art  justly  punished  for  thy  sins, 
when  God  shall  denude  thee  of  all  aids,  and  make  it  evi- 
dent that  everything  that  now  gives  thee  confidence  is  alto- 

'  The  wind  sometimes  means  what  is  empty ;  and  in  this  sense  the  Sept., 
the  Vidg.,  and  the  Arab,  take  it  here,  "  All  thy  pastors  the  wind  shall 
feed  ;"  but  the  Syr.  and  the  Targ.  take  the  "  wind"  as  meaning  a  blast- 
ing or  a  stormy  wind  :  "  All  thy  pastors  the  wind  shall  feed  on,"  or  eat  up, 
is  the  Syr. ;  and  the  Targ.  gives  this  paraphrase,  "  All  thy  pastors  shall 
be  scattered  unto  every  wind."  The  verb,  no  doubt,  means  to  feed,  and 
to  feed  on,  or  eat  up,  or  consume,  but  not  to  scatter  or  disperse.  There- 
fore the  meaning  here  is,  either  that  the  pastors  would  have  nothing  but 
what  was  empty  to  support  them,  or  that  they  would  be  consumed  as  by  a 
blast.  The  first  is  most  consonant  to  the  tenor  of  the  passage ;  for  the 
aid  of  their  lovers  is  previously  referred  to  ;  but  they  would  find  this  aid 
to  be  "  wind,"  and  then  it  is  added,  that  these  lovers  as  well  as  themselves 
would  be  driven  into  captivity.  There  is  a  striking  paronomasia  in  the 
words.  The  word  for  pastors  is  derived  from  the  verb  to  feed.  We  may 
give  this  version,  "  All  thy  feeders  shall  the  wind  feed."  The  feeders  had 
fed  the  people  with  winds,  with  empty  expectations,  and  they,  in  their 
turn,  would  have  nothing  but  wind,  what  was  empty,  to  live  upon  or  to 
support  them. — Ed. 

*  Our  version  is  better  as  to  the  two  verbs  here  used,  "  ashamed  and 
confounded."  The  latter  is  stronger  than  the  former.  The  Vulg.  and  the 
Targ.  invert  the  order,  "  confounded  and  ashamed."  The  Sept.  and 
Arab,  have  "  ashamed  and  dishonoured,"  or  des])is:ed.  The  first  verb  means 
simply  to  be  ashamed,  and  the  other  to  turn  aside  as  it  were  from  u  sense 
of  shame,  as  one  not  able  to  look  on  others. — Ed. 


CHAP.  XXII.  23.        COMMENTARIES  ON  JEREMIAH.  Il7 

gether  empty  and  vain.''  And  he  mentions  all  wickedness  ; 
for  the  Jews  had  not  sinned  only  in  one  thing,  but  had  added 
evils  to  evils,  so  that  tliey  had  provoked  God's  vengeance 
by  an  immense  heap  of  wickedness.  Their  acknowledg- 
ment, however,  would  not  be  tliat  which  availed  to  repent- 
ance, but  extorted  ;  for  the  reprobate,  willing  or  unwilling,  are 
often  constrained  to  acknowledge  their  shame.    It  follows — 

23.  O  inhabitant  of  Lebanon,  23.  Sedisti  {hoc  est,  sedem  tibi  po- 
that  makest  thy  nest  in  the  ce-  suisti)  in  Libano,  nidulata  es  in  cedris, 
dars,  how  gracious  shalt  thou  be  quomodo  gratiosa  fuisti  {alii  vertunty 
when  pangs  come  upon  thee,  precata  es)  in  veniendo  tibi  dolores,  do- 
the  pain  as  of  a  woman  in  tra-  lorem  quasi  parturientis  (ad  verbum,  scd 
vail !  sensus  est,  quomodo  gratiosa  eris,  ubi  ve- 

nerint  tibi  dolores,  dolor  quasi  fceminae 

parturientis.) 

The  Prophet  confirms  the  same  thing  in  other  words ;  and 
hence  it  appears  how  difficult  it  is  to  shake  off  from  men 
their  false  confidence,  when  they  give  themselves  up  to 
earthly  things.  As  soon,  then,  as  false  confidence  strikes 
its  roots  into  the  hearts  of  men,  they  cannot  be  moved 
either  by  any  threatenings  or  by  any  dangers  ;  even  though 
death  itself  were  hanging  over  them,  they  yet  remain  uncon- 
cerned :  and  hence  Isaiah  upbraids  them  and  says.  That 
they  had  made  a  covenant  with  death.  (Isaiah  xxviii.  15.) 
This  was  the  reason  why  the  Prophet  here  multiplied  words 
and  used  greater  vehemence  ;  it  was  for  the  purpose  of  cor- 
recting that  perverseness  which  prevailed  among  the  Jews  ; 
for  they  thought  themselves  beyond  the  reach  of  those  darts 
which  God's  hands  would  throw. 

He  therefore  says,  that  they  had  set  their  seat  on  Lebanon, 
and  made  their  nest  among  the  cedars.  Some  interpreters 
understand  this  figuratively  of  the  cedar  houses  in  which 
they  dwelt ;  that  is,  that  they  ornamented  their  houses  or 
palaces,  as  we  have  seen,  with  boards  of  cedar.  But  I  take 
the  words  more  simply, — That  they  considered  Lebanon  as 
an  impregnable  stronghold,  and  that  he  compares  them  to 
birds  which  choose  the  highest  cedars  to  make  their  nests 
in.  TJie  meaning  is,  that  the  Jews  were  so  blinded  by  their 
piide,  that  they  thought  that  they  had  Lebanon  as  a  safe 
refuge,  and  also  that  they  imagined  that  they  had  nests  as 
it  were  in  its  cedars.     But  there  is  no  doubt  but  that  the 


118  COMMENTARIES  ON  JEREMIAH.         LECT.LXXXIII. 

Prophet,  in  mentioning  this  one  particular,  meant  to  include 
all  those  false  and  vain  confidences  with  which  the  Jews 
were  inebriated.  But  he  speaks  by  way  of  concession,  as 
though  he  had  said,  that  the  Jews  were  not  terrified  by 
God's  threaten ings,  because  they  cast  their  eyes  on  Leba- 
non and  on  its  lofty  cedars. 

But  how  gracious,  he  says,  wilt  thou  he;  that  is,  what  grace 
wilt  thou  find,  when  sorrows  shall  come  upon  thee,  the  pain  as  of 
one  in  travail}  The  Prophet  expresses  here  what  often  occurs 
in  Scripture,  that  when  the  ungodly  say,  ''  Peace  and  safety,'' 
sudden  ruin  comes  on  them.  (1  Thess.  v.  8.)  He  then  does 
not  allow  that  the  Jews  gained  anything  by  thinking  that 
they  would  have  a  quiet  station  on  Lebanon,  and  by  having 
their  nests  in  the  cedars,  for  God  would  bring  on  them  sud- 
den pains  like  those  of  women,  who,  while  laughing  and  full 
of  mirth,  are  in  a  moment  seized  with  the  pangs  of  child- 
bearing.  Jeremiah  now  says,  that  a  similar  thing  would 
happen  to  the  Jews.  I  touch  but  lightly  on  this  point, 
while  yet  it  is  worthy  of  long  and  careful  meditation.  Let 
us  then  know,  that  nothing  is  more  intolerable  to  God  than 
when  we  promise  to  ourselves  a  quiet  rest  while  he  proclaims 
war  against  us,  and  while  we,  as  it  were  designedly,  daily 
provoke  him.     It  follows — 

24.  ^s  I  live,  saith  the  Lord,  24.  Vivo  ego,  (licit  Jehova,  quod  si 
though  Coniah  the  son  of  Jehoi-  esset  Coniahu  filius  Joakim  regis  Je- 
akim  king  of  Judah  -were  the  hudah  annulus  signatorius  super  manum 
signet  upon  my  right  hand,  yet  dexteram  meam  {hoc  est,  in  manu  dex- 
Avould  I  pluck  thee  thence.  tera  mea,)  ego  inde  te  evellam  (mutatio 

est  personce.) 

'  The  former  part  of  this  passage  is  differently  rendered  by  all  the  early 
versions:  the  Sept.,  "thou  wilt  groan;"  the  Vulg.^  "how  thou  hast 
groaned  ;"  the  Syr.,  "  how  much  wilt  thou  groan."  The  reading  adopted 
was  njnj,  from  Hnj,  instead  of  njnj,  for  the  ■•  is  not  found  in  many  copies, 
nor  in  the  Keri,  nor  in  connection  with  the  two  participles  at  the  beginning 
of  the  verse.  The  Targ.  has  "  what  wilt  thou  do."  Most  of  modern  ex- 
pounders take  the  text  as  we  have  it,  and  there  are  no  different  readings. 
Then  the  whole  verse  would  read  as  follows, — 

23.  Inhabitress  of  Lebanon!  nestler  in  the  cedars! 

How  graceful  (or  favoured)  shalt  thou  be, 

When  come  on  thee  shall  throes, 

A  pain  like  that  o/ child  bearing! 
The  gender  is  feminine,  and  either  Jerusalem  or  the  house  or  family  of  David 
is  meant.     The  word  for  "  throes"  means  girding  pains  or  pangs.     The 
verse  is  the  language  of  irony.    The  people  were  so  liardened,  that  nothing 
else  would  have  touched  them. — Ed. 


CHAP.  XXII.  24.        COMMENTARIES  ON  JEREMIAH.  119 

God  here  makes  an  oath  that  he  had  resolved  to  punish 
Jeconlah,  who  was  also  called  Jehoiachin.  And  he  says, 
That  though  lie  sat  on  the  throne  of  David,  he  would  yet  be 
a  miserable  exile.  We  have,  indeed,  seen  elsewhere,  that 
the  Jews  were  so  fascinated  as  to  think  that  God  was  bound 
to  them  ;  and  at  the  same  time  they  allowed  themselves 
every  liberty  in  sinning,  under  the  pretence  that  God  had 
promised  that  the  kingdom  of  David  would  remain  as  long 
as  the  sun  and  moon  continued  in  the  heavens,  (Psalm 
Ixxxix.  87  ;)  but  they  did  not  consider  that  there  was  a 
mutual  compact  in  God's  covenant ;  for  he  required  them  to 
be  fiiithful  on  their  part :  nor  did  they  consider  that  many 
were  Abraham's  children  according  to  the  flesh,  who  were 
not  his  lawful  children  before  God.  As  to  the  king  himself, 
he  never  thought  it  possible  that  he  should  be  driven  into 
exile,  because  he  was  David's  successor  and  ordained  by  God. 

This,  then,  is  the  reason  why  God  now  declares.  Even  though 
that  Goniah  were  as  a  sealing  ring  on  riiy  finger^  I  would  yet 
pluck  it  off  thence.  However  exalted  then  was  Jeconiah, 
God  shews  that  his  dignity  would  be  only  for  a  time,  and 
would  soon  fade  away ;  for  he  would  be  at  length  thrust 
from  his  throne,  and  his  condition  wholly  changed.  The 
word  Coniah  is,  no  doubt,  in  a  mutilated  form,  instead  of 
Jehoiachin.  The  Prophet  then  calls  him  Coniah  by  way  of 
contempt,  as  though  he  did  not  think  him  worthy  of  the 
complete  name,  but  expresses  it  in  two  instead  of  four  syl- 
lables. So  the  Prophet,  though  Jeconiah  was  then  the  king, 
yet  calls  him  Coniah.-^ 

Now,  this  passage  teaches  us,  that  we  ought  not  to  be  in 
such  a  way  proud  of  God's  favours,  as  to  forget  what  we  are, 
but  ever  to  remember  that  we  are  dependent  on  him,  and 
that  we  ought  diligently  to  pray  to  him  at  all  times ;  for 
security  breeds  contempt ;  hence  it  is,  that  God  strips  us  of 
the  ornaments  with  w^hicli  we  have  been  clothed  ;  and  it  is 
a  just  reward  for  our  ingratitude.     Let  all,  then,  who  excel 

'  The  early  Versions  throughout  this  passage  give  his  name  as  Jeco- 
niah;  but  the  Targ.,  Coniah,  according  to  the  Hebrew.  The  Rabbms 
give  various  reasons  for  the  change,  and  others  too,  which  are  frivolous. 
The  reason  given  by  Calvin,  and  adopted  by  Gataker,  Lowth,  and  others, 
is  confirmed  by  the  contemptuous  language  used  in  the  28th  verse. — Ed. 


120  COMMENTARIES  ON  JEREMIAH.        LECT.  LXXXIII. 

Others  know,  that  what  has  been  given  may  at  any  time  be 
taken  away,  except  good  conscience  be  as  it  were  the  guard 
to  preserve  God's  gifts  and  benefits,  so  that  they  may  not 
at  any  time  fall  away  or  be  lost.     It  follows — 

25.  And  I  will  give  tliee  into  the  25.  Et  ponam  te  (tradam  te)  in 
hand  of  them  that  seek  thy  life,  and  manum  quserentium  animam  tuam, 
into  the  hand  of  them  whose  face  et  in  manum  eorum  a  quorum  facie 
thou  fearest,  even  into  the  hand  of  formidas  (metuis)  et  in  manum  Ne- 
Nebuchadrezzar  king  of  Babylon,  buchadrezzar  regis  Babylonii  et  in 
and  into  the  hand  of  the  Chaldeans.  manum  Chaldajorum. 

This  verse  is  connected  with  the  last,  and  more  fully  ex- 
plains what  had  been  briefly  said.  The  plucking  off  of  the 
sealing  ring  from  God's  finger  took  place  when  Jeconiah 
was  deprived  of  his  glory  and  his  kingdom,  and  made  subject 
to  the  king  of  Babylon.^  Though  the  king  spared  his  life, 
as  sacred  history  testifies,  (2  Kings  xxv.  7  ;  2  Chron.  xxxvi. 
6  ;  Jer.  lii.  11,)  yet  when  he  surrendered  himself  to  him,  he 
trembled  as  though  he  saw  the  sword  ready  to  cut  ofi"  his 
head ;  for  he  expected  no  mercy,  and  his  fear  made  him  to 
go  out  of  the  city,  and  to  surrender  himself  to  his  inveterate 
enemy.  The  import  of  the  whole  is,  that  King  Jeconiah 
would  come  to  extremities,  for  he  would  be  forced  to  give 
up  himself  helpless  and  unarmed  into  the  hands  of  his  cruel 
enemies. 

But  he  repeats  the  commination,  and  enlarges  on  the  sub- 
ject ;  I  will  deliver  thee,  he  says,  into  the  hand  of  those  who 
seek  thy  life,  and  then,  into  the  hand  of  those  whose  face  thou 
dreadest,  and,  in  the  third  place,  into  the  hand  of  Nehu- 
chadre-zer,  (Nabuchadnezer,  king  of  Babylon,  is  called  here 
and  in  other  places,  Nebuchadrezer,)  and  lastly,  into  the 
hand  of  the  Chaldeans.  Thus  the  Propliet  recounts,  as  it 
were  in  order,  several  kinds  of  death,  that  Jeconiah  might 
know  how  dreadful  God's  judgment  would  be.     He  adds — 

26.  And  I  will  cast  thee  out,  and  26.  Et  projiciam  te  et  matrem 
thy  mother  that  bare  thee,  into  an-  tuam  quae  genuit  te  in  terram  alie- 
other  country,  where  ye  were  not  nam,  in  qua  non  estis  geniti,  et  illic 
born  ;  and  there  shall  ye  die.  moriemini. 

'  There  is  here  a  striking  contrast:  God  would  pluck  off  Jeconiah, 
were  he  like  a  signet  on  his  right  hand,  and  would  deliver  him  into  the 
hand  of  his  enemies.  From  being  as  it  were  on  the  divine  hand,  he 
would  be  given  up  into  the  hand  of  those  who  sought  his  life. — Ed. 


CHAP.  XXII.  27.       COMMENTARIES  ON  JEREMIAH.  121 

Here,  again,  the  Prophet  confirms  what  he  had  said  of 
the  severe  vengeance  which  God  would  take  on  Jeconiah. 
And  though  he  was  in  his  thirty-seventh  year  brought  out 
of  prison,  and  admitted  unto  the  royal  table,  among  other 
princes,  he  yet  died  in  exile  ;  and  perhaps  it  would  have 
been  better  for  him  to  continue  in  prison  till  his  death  than 
to  have  been  corrupted  by  allurements  when  he  became  one 
of  the  princes,  for  he  thus  defiled  himself.  However  this 
may  have  been,  he  died  in  exile  together  w^ith  his  mother 
Nehusta. 

The  Prophet  then  enhanced  the  grievousness  of  his  punish- 
ment by  saying,  /  will  cause  thee  to  migrate,  or  cast  thee 
out,^  and  thy  mother  who  hare  thee.  It  is  added,  for  the  sake 
of  indignity,  that  the  mother  of  the  king  would  be  led  cap- 
tive with  him  ;  for  the  female  sex  is  often  spared,  and  she  was 
also  advanced  in  years.  But  God  executed  upon  her  his  judg- 
ment, because  she  was  his  associate  in  impiety  :  "  I  will 
remove  you,''  he  says,  "  into  foreign  lands,  in  which  ye  were 
not  horn,  and  there  ye  shall  die." 

27.  But  to  the  land  whereiinto  27.  Et  in  terram  ad  quam  ipsi 
they  desire  to  return,  thither  shall  levant  animum  suum,  ut  revertantur 
they  not  return.  illuc,  non  revertentur  ilhic. 

The  Prophet  again  changes  the  person,  and  yet  not  inele- 
gantly, for  he  speaks  here  as  one  indignant,  and  after  having 
addressed  a  few  words  to  King  Jeconiah,  he  turns  aside  from 
him  and  declares  what  God  would  do.  Thus,  when  we  think 
one  hardly  worthy  to  be  addressed,  we  change  our  discourse  ; 
and  after  having  spoken  a  few  words  to  him,  we  take  another 
mode  of  speaking.  In  the  same  manner,  the  Prophet  spoke 
very  indignantly  when  he  addressed  Jehoiakim,  and  then  he 
declared  how  God  would  deal  with  him :  he  passed  by  him 
as  though  he  was  deaf  or  unworthy  of  being  noticed.  "We 
thus  see  the  design  of  the  Prophet  in  the  change  he  makes 
in  this  passage. 

Into  the  land,  he  says,  to  which  they  raise  up  their  mind 
that  they  may  return,  there  they  shall  not  return.     He  had 

1  The  word  is  strong ;  it  means  to  toss,  to  hurl,  violently  to  cast  forth,  to 
throw  with  force,  as  one  throws  a  missile  weapon.  See  1  Sam,  xxviii.  11. 
The  "  mittara"  of  the  Vulg.  is  too  weak;  the  *'  u-roppi-^'u"  of  the  Sept.  is 
more  suitable. — Ed. 


122  COMMENTARIES  ON  JEREMIAH.         LECT.  LXXXIII. 

said  before  that  both  the  king  and  his  mother  would  die  in 
a  foreign  land,  and  he  now  confirms  the  same  thing ;  for  the 
foolish  notion,  that  the  king  of  Babylon  would  be  at  length 
propitious  to  them,  could  not  but  with  great  difficulty  be 
eradicated  from  their  minds:  nor  is  there  a  doubt  but  that 
such  thoughts  as  these  were  entertained,  —  "When  Nebu- 
chadnezzar shall  see  us  coming  suppliantly  to  him,  he  will 
be  turned  to  mercy,  for  what  more  does  he  require  ?  He 
does  not  mean  to  fix  here  his  royal  palace ;  it  will  satisfy 
him  to  have  the  people  tributary  to  him  ;  and  when  he  shall 
find  that  I  am  a  man  of  no  courage,  he  w^ill  prefer  having 
me  a  king,  rather  than  to  appoint  a  new  one/'  Such,  then, 
was  the  reasoning  which  the  king  had  with  his  courtiers. 
Hence  this  vain  persuasion  is  what  the  Prophet  now  demo- 
lishes :  They  raise  up  their  mind  to  the  land,  that  is,  they 
think  of  a  free  return  at  length  into  their  own  country ;  for 
to  raise  up  the  mind  is  to  apply  the  mind  or  thought  to  any 
thing.  They  raise  up,  then,  their  mind  to  the  land,  that  is, 
the  land  of  Judah  ;  but  they  shall  never  return  thither,  what- 
ever they  may  promise  to  themselves.^ 

PEAYER. 

Grant,  Almighty  God,  that  as  thou  promisest  to  us  rest  nowhere 
except  in  thy  celestial  kingdom,  we  may  never  sufier  ourselves, 
while  travelling  on  the  earth,  to  be  allured  and  driven  here  and 
there ;  but  may  we  in  the  meantime  call  on  thee  with  resigned 

.  minds,  and  thus  carry  on  our  warfare,  that  how  much  soever  thou 
mayest  be  pleased  by  various  contests  to  try  and  prove  us,  we 
may  still  continue  to  be  thy  faithful  soldiers,  until  we  shall  enjoy 
that  rest  which  has  been  obtained  for  us  by  the  blood  of  thine 
only-begotten  Son. — Amen. 

'  The  phrase.  '•  to  raise  or  lift  up  the  mind,"  or  the  soul,  is  to  set  the  heart 
on  a  thing.  The  Vidg.  has  adopted  the  Hebrew  idiom,  "  to  which  they  lift 
up  their  soul."  The  Sept.  leaves  out  "  return,"  and  have  only,  *•  which  they 
wish  in  their  souls."  Our  version  retains  the  true  idea,  though  it  be  not 
literal,  "  whereunto  they  desire  to  return  ;"  literally,  '•  where  they  arc  lift- 
ing up  their  soul  to  return  there :"  the  two  adverbs  of  place  are  given,  the 
relative  adverb  and  the  pronoun  adverb,  if  we  may  so  call  them.  It  is  the 
same  sort  of  idiom  as  when  a  relative  and  a  pronoun  are  used,  one  before 
and  the  other  after  the  verb,  as  in  verse  25,  '•  whom  thou  fearest  (or 
dreadest)  their  face,"  rightly  rendered  in  our  version,  "  whose  face  thou 
fearest:"  but  the  Welsh  is  literally  the  Hebrew;  the  idiom  is  exactly  the 
same. — Ed. 


CHAP.  XXII.  28.        COMMENTARIES  ON  JEREMIAH.  J  23 


ILectttre  &iqi^tVi-JFonxt'i). 

28.  7s  this  man  Coniah  a  despised         28.    An    simulachrum    contemp- 

broken  idol  ?  is  he  a  vessel  wherein  turn,  contritum,  vir  iste  Coniah  ?  an 

is  no  pleasure  ?  wherefore  are  they  vas,  in  quo  non  est  oblectatio  ?  ut 

cast  out,  he  and  his  seed,  and  are  quid  disjecti  sunt  ipse  et  semen  ejus 

cast  into  a  land  which  they  know  et  projecti  super  terram  quara  non 

not  ?  noverunt  ? 

As  tlie  Prophet  was  hardly  able  to  convince  the  Jews  of 
what  he  had  foretold,  he  confirms  the  same  thing ;  but  he 
speaks  here  as  of  what  was  incredible.  He  assumes  the  char- 
acter of  one  greatly  wondering,  that  others  might  cease  to 
wonder.  He  then  asks,  whether  it  was  possible  that  Jeco- 
niah  should  be  driven  into  exile  and  there  miserably  perish  ? 
We  now  see  the  design  of  the  Prophet,  that  as  the  Jews 
thought  that  the  kingdom  would  be  perpetual,  it  was  neces- 
sary to  shake  off  such  a  notion,  so  that  they  might  know 
that  God  had  not  in  vain  threatened  what  we  have  already 
noticed.  But  there  is  in  these  questions  a  kind  of  irony,  for 
the  Prophet  might  have  made  a  positive  assertion  in  plain 
words  ;  but  from  regard  to  others,  he  hesitates  through  won- 
der, or  seems  to  doubt  as  of  a  thing  that  was  monstrous. 

Is  he  a  statue  ?  he  says  ;  some  translate  "  a  vessel ;"  but 
it  seems  to  be  taken  here,  as  in  other  places,  in  its  proper 
sense,  a  statue.  Is,  then,  this  man  Coniah  a  despised  and  a 
broken  statue  ?  for  p3,  puts,  is  both  to  fail  and  to  break.^ 
We  have  said  that  a  part  of  his  name  was  left  out  by  way  of 
contempt ;  still,  as  the  Jews  were  so  blinded  by  the  royal 
dignity  that  they  could  not  believe  the  prophecy,  he  asks 
respecting  it  as  of  a  thing  incredible.  Is  he  a  vessel  ?  &c., 
he  adds.  The  Hebrew  word  wD,  cdi,  we  know,  is  taken  for 
any  kind  of  vessel ;  for  the  ancients  called  all  kinds  of  fur- 
niture vessels.  He  asks,  then.  Is  he  a  contemptible  vessel  ?  Is 
he  a  vessel  in  which  there  is  no  delight  ?  He  had  before  said 
that  he  was  a  despised  statue.      Why  are  they  cast  forth,  he 

^  The  verb  means  to  loose,  to  set  free ;  and  it  is  here  in  a  passive  sense, 
to  be  loosed  or  set  free.  It  seems  to  refer  to  the  setting  free  the  idol  or 
statue  from  its  fastenings ;  therefore,  "broken  down"  would  be  its  best 
rendering:. — Ed. 


124!  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXIV. 

and  his  seed,  and  throivn  into  a  land  which  they  have  not 
known  ?  that  is,  into  a  remote  land  V  And  we  know  that  it 
is  a  hard  lot  wlien  one  is  driven  far  away  from  his  own 
country.  There  is,  then,  no  doubt  but  that  the  Prophet 
enliances  the  grievousness  of  the  evil  when  he  speaks  of  an 
unknown  country :  for  Zedekiah,  who  was  put  on  the  throne, 
was  his  uncle ;  and  of  his  posterity  the  first  was  Salathiel, 
born  in  exile.     It  now  follows — 

29.  0  earth,  earth,  earth,  hear  29.  Terra,  terra,  terra,  audi  ser- 
the  word  of  the  Lord.  nionem  Jehovse, 

30.  Thus  saith  the  Lord,  Write  30.  Sic  dicit  Jehova,  Seribite 
ye  this  man  childless,  a  man  that  virum  hunc  orbum  {vel,  solitarium) 
shall  not  prosper  in  his  days :  for  no  virum,  cui  prospere  non  erit  in  die- 
man  of  his  seed  shall  prosper,  sitting  bus  suis ;  quia  prospere  non  habebit 
upon  the  throne  of  David,  and  ruling  quisquam  ex  semine  ejus  sedens 
anv  more  in  Judah.  super  solium  Davidis  et  dominans 

adhuc  in  Jehudah. 

The  Proi^het  more  fully  confirms  wdiat  I  have  lately  re- 
ferred to  ;  and  the  repetition  was  not  superfluous  in  exclaim- 
ing "earth''  three  times,  for  as  the  hardness  of  iron  is  over- 
come by  the  repeated  strokes  of  the  hammer,  so  the  Prophet 
repeated  the  word  "  earth,''  that  he  might  subdue  that  per- 
verseness  in  which  the  Jews  had  so  hardened  themselves  that 
no  threats  of  God  moved  them.  He  did  not  adopt  this  vehe- 
mence, as  rhetoricians  do  who  aim  to  appear  eloquent ;  but 
it  was  necessity  that  constrained  him  thus  to  assail  that  re- 
fractory people,  who  would  have  otherwise  turned  a  deaf  ear 

1  It  is  singular  that  all  the  early  versions  soften  down  the  strong  terms 
used  in  this  verse ;  not  one  of  them  give  a  faithful  translation.  The  Sept.y 
the  Syr.,  and  the  At^ab.  give  hardly  the  half  of  the  verse,  and  what  they 
give  is  divested  of  the  tone  and  spirit  of  the  original.  The  Vulg.  leaves 
out  the  word  "idol"  or  statue?,  and  puts  "an  earthen  vessel"  in  its  place. 
The  whole  verse  I  render  as  follows, — 

28.  A  contemptible,  broken  down  idol ! 
Is  this  the  man  Coniah  ? 
Is  he  a  vessel  in  which  there  is  no  delight? 
Why  are  they  cast  out,  he  and  his  seed, 
And  sent  into  a  land  which  they  have  not  known  ? 
There  is  the  relative  which  understood  after  •'  vessel"  in  the  third  line. 
The  Welsh,  which  in  this  kind  of  idiom  is  exactly  the  same  with  the 
Hebrew,  admits  of  the  same  sort  of  eUipsis, — 

Ai  Hester  yw  heb  hoffdcr  ynddo? 
Which  is  verbally  the  Hebrew,  "  Is  he  a  vessel  without  delight  in  it?" 

The  "casting  out"  was  from  the  land  of  Canaan,  and  the  "sending" 
was  into  the  unknown  land. — Ed. 


CHAP.  XXII.  29,30.       COMMENTARIES  ON  JEREMIAH.  125 

to  what  we  have  observed  and  read.  By  this  preface,  then, 
the  Prophet  especially  shews  that  he  spoke  of  God's  dreadful 
judgment,  and  also  reminded  the  Jews  of  the  certainty  of 
this  prophecy,  though  they  were  persuaded  that  the  king- 
dom would  never  fall.  Hence  in  this  repetition  we  see  that 
there  is  an  implied  reproof,  as  though  he  had  said  that  they 
were  indeed  deaf,  but  that  it  was  to  no  purpose,  for  they 
would  be  constrained  to  see  the  fulfilment  of  what  they  did 
not  then  believe.     Earth,  earth,  earth,  hear,  he  says.i 

Then  he  adds,  Thus  saith  Jehovah,  Write  ye  this  man 
solitary,  or  childless.  Some  think  that  these  words  were 
addressed  to  angels  or  to  prophets ;  but  I  regard  not  such  a 
notion  as  well  founded :  this  mode  of  speaking  seems  rather 
to  me  to  have  been  taken  from  common  practice,  for  decrees 
which  were  to  continue  in  force  for  a  long  time  were  usually 
written.  When  an  edict  was  proclaimed,  and  was  to  be  in 
force  only  for  a  few  days,  it  was  not  commonly  recorded  in 
the  public  monuments ;  but  when  a  law  was  enacted,  which 
was  to  be  binding  on  posterity,  it  was  written  in  the  public 
tablets.  Then  the  Prophet  intimates  that  this  judgment  of 
God  could  not  be  rendered  void,  nor  would  be  momentary 
like  decrees  which  in  a  few  days  are  disregarded  and  soon 
forgotten,  but  that  it  would  be  certain  and  permanent. 
Write  ye,  then,  this  man  childless.  This  bereavement  is  set 
in  opposition  to  the  promise  of  God,  that  there  would  be 
perpetual  successors  to  David  on  his  throne  as  long  as  the 
sun  and  moon  were  in  the  heavens.  (Psalm  Ixxxix.  37.) 
And  the  Prophet  shews  here  that  this  promise  as  to  Jeco- 
niali  would  not  be  fulfilled.^ 

'  It  does  not  appear  whether  Calvin  meant  the  earth  generally  or  the 
land  of  Judea.  But  the  latter  most  probably  is  what  is  intended.  The 
version,  then,  ought  to  be,  "  Land,  land,  land  !"  The  Sept.  and  the  Arab. 
have  "land"  only  twice,  but  the  other  versions  have  it  three  times  as  in 
Hebrew.  The  paraphrase  of  the  Targ.  is  singular,  "  From  their  own  land 
they  have  made  them  to  migrate  to  another  land ;  land  of  Israel !  hear 
the  words  of  the  Lord." 

"Land"  means  often  the  inhabitants ;  and  what  follows  proves  that  it 
has  this  meaning  here :  for  it  is  added,  "  Write  ye,"  &c. — Ed, 

^  The  word  rendered  "  childless"  properly  means  "  wholly  stripped,"  or 
destitute,  or  "quite  naked."  It  is  rendered  "banished"  by  the  Sept.,  but 
"childless"  bv  the  Valg.,  the  Syr.,  and  the  Targ.  He  was  "childless" 
■■■■'■■■  ■       *  ~  ~     "     but 


126  COMMENTARIES  ON  JEREMIAH.         LECT.  LXXXIV. 

And  he  adds,  Write  ye  this  man  as  one  who  will  not  prosper 
in  his  days  ;  nay,  (for  ^D,  hi,  seems  to  me  to  be  emphatic 
here,)  no  one  of  his  seed  shall  prosper  ;  and  then  he  adds  an 
explanation,  sitting  on  the  throne  of  David,  and  ruling  any 
more  in  Judah. 

Now,  it  is  no  wonder  that  the  Jews  regarded  tliis  judg- 
ment of  God  with  abhorrence,  as  though  it  was  something 
monstrous,  for  God  seemed  to  them  to  be  inconsistent  with 
himself,  for  he  had  testified  that  his  covenant  would  never 
be  rendered  void,  and  had  appealed  to  the  sun  and  moon  as 
witnesses.  Hence,  when  the  posterity  of  David  failed,  at 
least  when  his  throne  was  subverted,  and  no  one  appeared 
as  his  successor,  the  truth  of  the  promise  seemed  to  have 
failed,  which  was  very  strange.  But  it  was  possible  for  God, 
who  doeth  wonders,  to  execute  such  punishment  on  Jeconiah 
and  on  such  as  were  like  him,  and  yet  in  a  secret  and  incom- 
prehensible manner  to  bring  things  about,  so  that  the  cove- 
nant which  he  had  made  should  not  wholly  fail.  The  grace 
of  God,  then,  was  hidden  for  a  time,  but  never  extinguished ; 
for  at  length  a  rod  did  grow  uj)  from  the  stem  of  Jesse,  as 
it  is  said  by  Isaiah. 

However,  the  words  seem  to  imply  otherwise,  for  Jeconiah 
is  said  to  be  solitary,  and  then  unprosperous ;  and  lastly, 
the  Prophet  declares  that  no  one  of  his  seed  would  sit  on 
the  royal  throne.     But  we  must  bear  in  mind  that  these 

he  had  children,  see  1  Chron.  iii.  17,  18.     And  that  this  is  the  meaning 
appears  evident  from  the  end  of  the  verse. 

Scott  thinks  that  Zedekiah,  the  uncle  of  Jeconiah,  is  the  person  spoken 
of  in  tliese  two  last  verses.  He  considers  that  the  contents  of  this  chapter 
were  repeated  in  Zedekiah's  reign  as  a  warning  to  him.  But  this  view  is 
not  consistent  with  the  general  tenor  of  the  chapter.  See  especially  verses 
13, 14, 15, 17,  18,  and  19  ;  these  shew  evidently  that  the  prophecy  was  deli- 
vered in  the  time,  probably  in  the  latter  time  of  Jehoiakim  ;  then  the  Pro- 
phet proceeds,  in  verse  24  to  the  end  of  the  chapter,  prophetically  to  de- 
scribe the  fate  of  his  son  Jeconiah.  And  having  said  that  he  would  be 
childless  as  a  king,  that  none  of  liis  seed  would  sit  on  the  throne  of  David, 
he  introduces  in  the  next  chapter,  which  is  connected  with  this,  the 
"righteous  branch,"  the  Messiah,  the  King  of  Zion.  The  proper  division 
of  the  chapter  is  at  the  ninth  verse.  According  to  this  view  there  is  a 
perfect  consistency, — Jeconiah  was  the  last  reigning  prince  in  the  right 
line  (Zedekiah,  his  uncle,  was  not  in  the  right  line)  on  the  throne  of  David, 
as  a  temporal  sovereign ;  then  he,  of  whom  David  was  a  type,  came,  not 
to  sit  and  to  rule  on  the  visible  throne  of  David,  but  on  that  which  it  re- 
presented.— Kd. 


CHAP.  xxir.  29,30.     commentaries  on  jeremiaii.  127 

words  are  to  be  confined  to  a  temporary  punishment,  and 
extend  only  to  the  coming  of  Christ,  tliough  the  posterity  of 
David,  as  we  sliall  liereafter  see,  did  begin  to  arise  in  Zerub- 
babel,  but  tliis  was  only  an  obscure  and  a  small  prelude. 
We  must,  therefore,  come  to  the  time  of  Christ  if  we  would 
reconcile  these  two  things  which  seem  repugnant,  —  that 
Jeconiah  became  childless,  and  that  a  successor  from  the 
seed  of  David  never  failed  ;  it  was  so,  because  this  childless- 
ness was  only  for  a  time ;  and  this  interruption  of  God's 
grace  was  something  like  death  ;  but  in  course  of  time  it 
appeared  that  God  was  mindful  of  his  covenant,  even  at  a 
time  when  he  seemed  to  have  forgotten  it.  And  this  pro- 
phecy, therefore,  ought  to  be  connected  with  that  of  Ezekiel, 
"  Remove  ye,  remove,  remove  the  crown  until  he  comes 
whose  it  is.''  (Ezek.  xxi.  26,  27.)  There,  also,  Ezekiel 
repeats  the  word  "  remove  "  three  times,  as  though  he  had 
said  that  there  would  be  no  kingdom  of  David,  not  only  for 
a  few  months  or  years,  but  through  a  series  of  many  ages. 

There  is  no  wonder,  then,  that. the  Prophet  declares  here 
that  Jeconiah  would  be  childless,  for  such  a  sad  calamity  for 
so  many  ages,  as  the  throne  of  David  trodden  under  foot 
with  scorn  and  contempt,  might  have  overwhelmed  the  faith- 
ful with  despair.  This,  then,  was  the  reason  why  he  said  that 
he  would  be  childless,  and  also  that  his  whole  posterity  would 
be  under  a  curse.  But  we  must  bear  in  mind  that  exception, 
which  is  expressed  by  another  Prophet,  ''until  he  comes 
whose  the  crown  is."  (Ezek.  xxi.  27.)  For  it  was  reserved 
for  the  head  of  Christ,  though  for  a  long  time  it  had  been 
exposed  to  dishonour  and  to  the  reproaches  of  all  nations. 

Now  it  is  useful  to  know  this,  for  we  are  taught  that  God 
is  ever  so  consistent  with  himself,  that  his  covenant,  which 
he  has  made  with  Christ  and  with  all  his  members,  never 
fails,  and  that  yet  he  punishes  hypocrites  even  unto  death. 
If  any  one,  during  a  long  period,  had  sought  for  the  Church 
in  the  world,  there  was  none  in  appearance  ;  yet  God  shewed 
that  he  was  faithful  to  his  promises,  for  suddenly  there  arose 
a  people  regenerated  by  the  Gospel,  so  that  his  covenant 
was  not  dead,  but  as  it  were  for  a  time  buried.  The  truth 
of  God,  then,  was  proved  by  the  event ;  and  yet  lie  took  a 


128  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXIV. 

dreadful  vengeance  on  the  ingratitude  of  men  wlien  lie  thus 
blinded  the  whole  world.     Now  follows — 


CHAPTER  XXIII. 

1.  Woe  be  unto  the  pastors  that  1.  Vse  Pastoribus  qui  perdunt  et 
destroy  and  scatter  the  sheep  of  my  dissipant  gregem  paseuorum  meo- 
pasture!  saith  the  Lord.  rum!  dicit  Jehova. 

2.  Therefore  thus  saith  the  Lord  2.  Propterea  sic  dicit  Jehova, 
God  of  Israel  against  the  pastors  Deus  Israel,  super  Pastores  pascen- 
that  feed  my  people,  Ye  have  scat-  tes  populum  meum,  Vos  dissipastis 
tered  my  flock,  and  driven  them  gregem  meum  et  dispulistis,  et  non 
away,  and  have  not  visited  them  ;  visitastis  eos  {vel,  oves  meas ;)  Ecce 
behold,  I  will  visit  upon  you  the  evil  ego  visitans  {hoc  est,  visitabo)  super 
of  your  doings,  saith  the  Lord.  vos  malitiam   actionum  vestrarum, 

dicit  Jehova : 

3.  And  I  will  gather  the  remnant  3.  Ego  autem  colligam  residuum 
of  my  flock  out  of  all  countries  ovium  mearum  ex  omnibus  terris, 
whither  I  have  driven  them,  and  will  ad  quas  expulero  eas,  et  reverti 
bring  them  again  to  their  folds ;  and  faciam  eas  ad  caulas  suas,  et  fructifi- 
they  shall  be  fruitful  and  increase.       cabunt  et  multiplicabuntur. 

Here  the  Prophet  promises  the  restoration  of  tlie  Church  ; 
but  he  reminds  hypocrites, that  there  was  no  reason  for  them 
on  that  account  to  flatter  themselves,  especially  the  king,  his 
councillors,  and  the  priests.  Then  this  prophecy  is  a  mixture 
of  promises  and  threatenings,  for  God  promises  that  he  would 
be  propitious  to  the  miserable  Jews,  after  having  chastised 
them,  so  tliat  the  seed  of  Abraham  might  not  be  entirely 
cut  oiF:  he  yet  deprives  hypocrites  of  vain  confidence,  so 
that  they  might  not  falsely  apply  to  themselves  the  hope  of 
salvation,  from  which  they  had  excluded  themselves  by  their 
impiety.  And  this  is  what  ought  to  be  noticed,  for  as  soon 
as  God's  mercy  is  offered,  hypocrites  apply  to  themselves 
whatever  God  promises,  and  become  more  and  more  inso- 
lent, as  though  tliey  held  him  bound  to  them  ;  for  impunity 
leads  them  to  take  more  liberty  to  sin.  Hence  it  is  that 
they  boast  that  they  are  safe,  for  they  consider  themselves 
to  be  the  people  of  God.  The  Prophet,  therefore,  teaches 
here  that  whatever  God  promises  belongs  to  his  elect,  that 
it  does  not  a])pertain  indiscriminately  to  all,  nor  ought  to  be 
extended  to  hypocrites  who  falsely  pretend  his  name,  but 
that  it  peculiarly  belongs  to  the  elect,  though  they  may  be 
small  in  number,  and  though  they  may  be  despised. 


CHAP.  XXIII.  1-3.      COMMENTARIES  ON  JEREMIAH.  129 

He  says  first,  Wo  to  the  pastors  who  destroy,^  &c.  Here 
are  contrary  things — a  pastor  and  a  destroyer  !  But  lie  con- 
cedes to  them  the  name  which  was  honourable ;  and  yet  he 
derides  their  false  boasting,  for  they  thought  that  they  could 
hide  their  crimes  under  this  shade,  falsely  claimed.  Though 
then  he  calls  them  pastors,  he  yet  removes  the  mask,  and 
thus  shews  that  they  in  vain  boasted  while  they  assumed  the 
name  of  pastors.  "  Ye  are  pastors,'"  he  says,  "  and  ye  are 
destroyers !  tuho  dissipate  or  scatter  the  flock  of  my  pas- 
tures."^ 

Here  God  shews  the  reason  why  he  was  so  grievously  dis- 
pleased with  these  pastors  ;  for  by  exercising  tyranny  over 
the  people,  they  not  only  injured  men,  but  also  injured  and 
dishonoured  God,  who  had  received  under  his  own  protection 
his  chosen  people.  It  is  indeed  true  that  they  deserved  such 
a  scattering ;  for  we  have  already  seen  in  many  places,  that 
the  people  could  by  no  means  be  excused  when  they  were 
deceived  by  wicked  and  unfaithful  leaders  ;  for  in  this  way 
was  rendered  to  them  all  their  past  reward  for  having  pro- 
voked God's  wratli  against  themselves,  from  the  least  to  the 
greatest.  But  the  impiety  of  wicked  pastors  was  not  on  this 
account  excusable ;  for  they  ought  to  have  considered  for 
what  purpose  this  burden  was  laid  on  them,  and  also  by 
whom  they  had  been  appointed.  God  then  intimates  that 
great  injury  was  done  to  him,  when  the  people  were  thus  so 
ignominiously  scattered.  He  was  himself  the  chief  pastor ; 
he  had  put  as  it  were  in  his  own  place  the  king  and  his  coun- 
sellors and  also  the  priests.  Justly  then  does  he  now  con- 
demn them,  because  they  had  destroyed  the  flock  of  God,  ac- 
cording to  what  is  said  in  another  place,  "  That  they  had 
destroyed  his  vineyard.''  (Chap.  xii.  10;  Isaiah  v.  3.)  In 
short,  when  God  calls  the  Jews  the  flock  of  his  pastures,  he 
does  not  regard  what  they  deserved,  or  what  they  were,  but 
he,  on  the  contrary,  sets  forth  the  favour  bestowed  on  the 
seed  of  Abraham.    He  has  respect  then  here  to  his  gratuitous 

^  It  is  an  exclamation  in  the  Sept.  and  Syr.,  *•  Oh!  the  Pastors,"  &c., 
but  a  denunciation  in  the  Vulg.  and  the  Targ.,  "Wo  to  the  Pastors," 
&c.  The  original  may  be  rendered  in  either  way ;  the  latter  is  the  most 
suitable  here. — Ed. 

^  The  word  is  singular  in  Hebrew,  '•  pasture,"  or  feeding. — Ed. 

VOL.  III.  I 


130  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXIV. 

adoption,  tliougli  the  Jews  had  rendered  themselves  unworthy 
of  sucli  a  benefit. 

He  afterwards  adds,  Thus  saiih  Jehovah,  the  God  of  Israel, 
to  the  i^asiors  who  feed  my  j^^oide.  In  the  same  sense  Jie 
calls  them  now  his  people,  as  he  had  called  them  before  the 
flock  of  his  pastures.  Tliey  had  alienated  themselves  from 
God,  and  lie  had  already  by  his  own  decree  repudiated  them ; 
and  God  might  in  one  respect  have  deemed  them  aliens  ; 
and  yet  in  respect  of  the  covenant  he  acknowledged  tliem  as 
his  own  ;  and  hence  he  calls  them  his  peo}:)le.  He  now  then 
confirms  wliat  we  have  already  noticed,  that  these  pastors 
were  not  only  thieves  and  robbers,  but  also  sacrilegious  ;  for 
they  not  only  had  exercised  cruelty  towards  the  flock,  but 
as  fi\r  as  they  could  injured  and  dishonoured  God  himself, 
who  had  undertaken  the  care  of  that  people. 

But  there  is  here  a  twofold  concession,  he  calls  them  pas- 
tors, and  they  are  said  to  feed  the  people.  He  had  said 
before  that  they  destroyed  and  scattered  the  flock,  and  now 
he  says  that  they  fed  them  ;  but  in  what  sense  we  well 
know,  for  by  this  kind  of  irony  he  meant  to  reprove  them  ; 
they  boasted  that  they  were  pastors,  and  they  thought  that 
their  crimes  would  by  such  a  covering  be  buried  in  the  sight 
of  God,  as  in  the  sight  of  men.  In  a  similar  manner,  when 
we  speak  in  the  present  day  of  the  Pope  and  his  mitred 
bishops  and  filthy  clergy,  we  use  expressions  which  are  com- 
monly employed.  But  Antichrist  is  everything  but  a  father, 
and  we  know  how"  far  they  are  from  being  really  bishops  who 
assume  the  title  ;  and  as  to  the  clergy,  the  name  is  sacred, 
but  they  are  very  far  from  being  God's  heritage.  We  indeed 
make  no  account  of  these  empty  titles.  But  it  is  a  great 
aggravation  of  their  guilt,  that  they  being  devils,  should  as- 
sume angelic  names,  that  they  being  wolves  and  robbers, 
and  sacrilegious,  should  falsely  pretend  God's  name,  and  re- 
commend themselves  by  spurious  titles,  as  though  they  were 
pastors,  bishops,  abbots,  and  prelates,  and  what  not. 

So  then  our  Prophet  calls  those  whom  he  condemns,  by 
way  of  taunt,  pastors,  and  says  that  they  fed,  that  is,  were 
called  for  this  end,  to  do  this  work.  But  he  afterwards  adds, 
^^y  flock  have  ye  scattered,  and  driven  away,  and  not  visit- 


CHAP.  XXIII.  1-3.     COMMENTARIES  ON  JEREMIAH.  131 

ed?  Surely  it  was  not  to  feed,  to  have  no  care  for  the  sheep. 
To  visit  is  to  be  extended  here  to  every  part  of  the  duty  of 
overseeing,  as  though  he  had  said,  that  the  flock  had  been  by 
them  neglected,  betrayed,  and  deserted.  We  hence  see  that 
they  had  wholly  neglected  their  pastoral  office.  But  the 
other  two  things  are  still  worse,  for  they  had  scattered  and 
driven  away  the  flock.  Their  sloth  in  neglecting  the  flock 
was  not  to  be  tolerated  ;  but  it  was  still  more  intolerable 
when  they  exercised  so  much  cruelty  as  to  scatter  the  flock 
as  though  they  were  deadly  enemies ;  and  yet  these  are  the 
things  for  which  Jeremiah  condemns  them.  We  hence  see 
that  there  was  an  implied  taunt,  when  he  conceded  to  them 
the  office  of  feeding. 

He  then  denounces  judgment  on  them,  /  will  visit  upon 
you  the  wickedness  of  your  doings.  Here  God  declares  that 
he  would  punish  the  pastors,  to  whom  was  justly  ascribed 
the  scattering  of  the  people.  For  though  no  one  was  exempt 
from  blame,  as  it  has  been  before  stated  ;  yet  the  main  fault 
belonged  to  these  pastors.  This  then  is  the  reason  why  God 
declares  that  he  would  take  vengeance  ;  for  he  would  not 
have  his  flock  scattered  with  impunity. 

It  then  follows.  And  I  will  gather  my  flock.    As  they  had 

^  The  meaning  seems  to  be  that  they  had  caused  the  flock  to  be  scat- 
tered and  driven  away  through  their  bad  conduct,  because  they  did  not 
take  care  of  them,  as  the  last  verb  means.  The  two  first  verbs  are  indeed 
in  Hiphil,  and  may  be  rendered  causatively  thus, — 

Ye  have  caused  my  sheep  to  be  scattered. 
And  have  caused  them  to  be  driven  away ; 
And  ye  have  not  cared  for  them. 
The  last  verb  is  not  in  Hiphil,  and  states  the  reason  why  the  sheep  had 
been  dispersed.     It  means  to  oversee,  to  take  care  of,  to  attend  to.     The 
dispersion  was  owing  to  the  neglect  of  the  pastors  in  taking  care  of  the 
sheep.     The  scattering  or  dispersion  was  their  exile  ;  which  God  states  in 
the  third  verse  was  his  act  as  a  punishment  for  their  Avickedness,  but  the 
cause  of  dispersion  was  the  conduct  of  the  pastors. 

We  see  here  an  instance  of  the  order  in  which  ideas  are  often  stated  by 
the  Prophets.  Scattering,  though  mentioned  first,  is  the  last  act,  the 
most  ostensible ;  the  driving  out  of  the  land  was  the  previous  act,  and  the 
first  in  order,  though  the  last  stated,  was  the  neglect  of  the  pastors  in  tak- 
ing an  oversight  of  them.  It  is  to  begin  with  the  effect  and  to  go  back  to 
the  cause.  "  You  have  caused  them  to  be  scattered  to  all  lands,  you  have 
made  them  to  be  driven  out  of  their  own  land,  and  you  have  neglected  to 
take  care  of  them."  These  are  the  three  points  of  accusation,  but  stated 
in  an  inverted  order.  There  are  constant  instances  of  this  kind  of  arrange- 
ment.— Ed. 


132  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXIV. 

driven  the  people  away,  so  God  promises  that  it  would  be  his 
care  to  gather  tliem.  And  yet  he  ascribes  to  himself  what 
ho  had  imputed  to  them — that  he  had  driven  away  his  flock, 
but  in  a  different  sense  ;  the  pastors  had  scattered  the  flock, 
not  only  by  their  sloth,  but  also  by  their  cruelty,  for  they 
became  rapacious  wolves ;  but  God  had  punished  the  people, 
for  they  all  had  fully  deserved  such  a  scattering.  We  hence 
see  that  the  ungodly  execute  God's  judgment ;  but  they  are 
not  on  this  account  excusable  as  tliough  they  were  God's 
ministers,  for  they  have  nothing  less  in  view.  Nor  can  God  be 
involved  in  their  sin,  while  he  thus  employs  them  to  execute 
his  purpose.  In  short,  the  scattering  of  the  people  was  a  just 
punisliment  from  God,  for  they  had  all  departed  from  the 
faith,  they  had  broken  the  sacred  bond  of  the  covenant,  by 
which  God  had  bound  them  to  himself  It  was  also  the  fault 
of  the  pastors,  because  they  avariciously  and  cruelly  tyran- 
nized over  them.  The  pastors,  as  I  have  said,  were  not  only 
the  priests,  but  also  the  king  and  his  counsellors. 

I  will  gather,  he  says,  not  the  flock,  but  the  remnant  of 
the  sheep.  God  intimates  here  that  he  would  be  so  merciful 
as  to  receive  unto  favour,  not  all  indiscriminately,  but  a 
small  number,  constituting  the  elect.  And  hence  Paul  care- 
fully distinguished  between  the  people  and  the  remnant  of 
grace,  or  the  gratuitous  remnant ;  for  Christ  appeared  by 
his  coming  to  have  abolished  the  covenant  by  which  God 
had  adopted  the  children  of  Abraham,  but  Paul  does  not 
admit  this.  Now,  if  any  one  objects  and  says  that  the 
greater  part  of  the  people  had  been  cut  off,  this  he  allovvs  ; 
but  he  says  that  the  covenant  remains  valid  in  the  remnant, 
and  produces  also  examples,  such  as  that  of  which  we  now 
speak.  God  then  has  ever  been  the  preserver  of  his  Church; 
and  thus  his  gratuitous  adoption,  by  which  he  had  chosen 
the  seed  of  Abraham,  never  fiiils.  But  this  adoption  is 
effectual  only  as  to  the  remnant. 

As  to  the  word  remnant,  the  fewness  of  those  whom  God 
had  resolved  to  gather  is  not  only  intimated,  but  also  the 
vengeance,  which  as  to  time  had  gone  before ;  for  God 
seemed  to  have  destroyed  the  Jevvs  when  they  were  driven 
away  into  various  lands,  as  they  liad  no  name  remaining,  the 


CHAP.  XXIII.  1-3.     COMMENTARIES  ON  JEREMIAH.  1.33 

kingdom  and  the  priesthood  were  abolished.  It  was  there- 
fore a  certain  kind  of  death,  as  I  have  before  said  ;  but  God 
here  declares  that  there  would  be  some  remnant,  according 
to  what  is  said  in  Isaiah  x.  22,  that  God  saved  a  few  as  it 
were  from  the  consumption  ;  for  he  refers  there  to  the 
very  few  that  remained  alive,  when  they  thought  that  all 
was  over  with  the  whole  people,  that  there  was  no  hope  of 
restoration. 

/  will  gather,  he  says,  the  residue  of  my  sheep  from  all  the 
lands  to  which  I  shall  have  driven  them.     He  aoain  confirms 

o 

what  I  have  stated,  that  there  would  be  no  place  for  mercy 
until  he  had  cleansed  his  Church  from  its  many  filthy  pollu- 
tions. The  scattering  then  of  the  people  into  various  lands 
was  the  i:)urgation  of  the  Church,  according  to  what  God 
says,  that  he  would  separate  the  refuse  and  the  chaff  from 
the  wheat  in  chastising  his  people  ;  for  as  the  chaff  and  the 
refuse  are  blown  here  and  there  when  the  wheat  is  winnowed, 
and  the  wheat  only  remains  and  is  afterwards  laid  up  in  the 
granary ;  so  when  God  drove  his  people  away  into  various 
lands,  he  then  purged  his  Church.  If  any  one  objects  and 
says,  "  Then  the  remnant  were  dealt  with  like  the  refuse  ;'' 
it  is  true  as  to  the  individuals,  but  God  refers  here  to  him- 
self, when  he  calls  them  his  own  sheep,  who  were  yet  un- 
worthy of  such  an  honour. 

He  then  adds,  that  he  would  bring  them  hack  to  their  folds  ^ 
that  they  might  he  fruitful,  that  is,  bring  forth  and  increase, 
and  he  multiplied.  By  folds  he  no  doubt  means  the  land  of 
Canaan  ;  for  there  was  then  no  wealth  in  the  world  which 
the  Jews  would  have  preferred  to  the  inheritance  promised 
to  them  ;  the  whole  world  was  to  them  an  exile.  For  God 
had  chosen  that  land  in  which  they  dwelt,  and  had  conse- 
crated it  to  himself,  and  he  gave  it  to  them  as  an  earnest  or 
a  pledge  of  the  eternal  inheritance.  Rightly  then  does  he 
now  call  that  land  folds,  for  they  lived  there  under  his  guar- 
dianship and  protection.     The  temple  was  as  it  were  the 

^  "To  their  own  pasture,"  is  the  Sept.  and  Arab.;  "to  their  own  coun- 
try," the  VuUf.  ;  "to  their  own  fold,"  the  Syr.;  "to  their  own  places," 
the  Targ.  The  Hebrew  is,  "  to  their  own  folds  ;"  the  word  is  plural,  and 
means  generally  "habitations,"  either  for  men,  or  cattle,  or  beasts.  As 
sheep  are  mentioned,  "folds"  no  doubt  is  the  proper  word. — Ed. 


134  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXIV. 

pastoral  staff ;  they  knew  that  God  dwelt  there,  that  being- 
protected  by  his  power  they  might  continue  in  safety. 
Since  then  there  was  safety  for  them  under  God's  protection 
in  the  land  of  Canaan,  he  calls  it  their  fold.  Then  he  says, 
that  they  may  he  fruitful,  and  he  multiplied;  for  among 
other  blessings  their  increase  was  not  the  least.  He  after- 
wards adds, — 

4.  And  I  will  set  up  shepherds  4.  Et  excitabo  super  eos  pastores, 
over  them,  which  shall  feed  them  ;  et  pascent  eos  {hoc  est,  qui  pascant,) 
and  they  shall  fear  no  more,  nor  be  et  non  timebunt  amplius,  et  non  pa- 
dismayed,  neither  shall  they  be  lack-  vebunt,  et  non  deficient,  dicit  Je- 
ing,  saith  the  Lord.  hova. 

He  confirms  the  promise,  for  he  would  give  them  faithful 
and  true  pastors,  who  would  perform  their  office  as  it  be- 
hoved them;  for  it  would  not  be  enough  that  the  sheep 
should  be  restored  to  their  folds,  except  they  were  fed. 
We  indeed  know  that  a  sheep  is  a  silly  animal,  and  there- 
fore has  need  of  a  shepherd  to  rule  and  guide  it.  God  then 
intimates  by  these  words,  that  after  lie  had  collected  his  flock 
into  the  fold  it  would  be  the  object  of  his  constant  care  ;  for 
he  would  appoint  pastors,  who  would  discharge  their  office  in 
a  far  different  way  from  wolves  and  sacrilegious  robbers.  He 
then  adds  a  promise  as  to  their  security,  which  we  shall  con- 
sider to-morrow. 

PRAYER. 

Grant,  Almighty  God,  that  since  thou  didst  formerly  take  such 
heavy  vengeance  on  the  impiety  of  thine  ancient  people,  that  thou 
didst  not  spare  even  kings,  who  were  representatives  of  Christ, 
nor  their  counsellors, — O  grant,  that  we  at  this  day  may  continue 
in  obedience  to  thy  Avord,  and  not  so  kindle  thy  vengeance  against 
us  by  our  ingratitude,  as  to  provoke  thee  to  punish  us  with  that 
sad  and  dreadful  desolation  which  thou  formerly  didst  not  in 
vain  denounce  on  thy  people  ;  but  may  thy  Church  become  more 
and  more  fruitful,  so  that  we  may  know  that  thou  art  really 
gracious  to  us  ;  and  may  we  thus  in  quietness  give  thee  thanks, 
and  suffer  ourselves  to  be  ruled  by  thee,  even  by  the  hand  of  thine 
only-begotten  Son,  until  we  shall  be  gathered  from  our  scattering 
in  this  world  into  that  eternal  rest  which  he  has  obtained  for  us 
by  his  own  blood. — Amen. 


CHAP.  XXIII.  4.  COMMENTARIES  ON  JEREMIAH.  135 


We  said  in  our  yesterday's  Lecture,  that  wlien  the  Lord 
promised  to  give  pastors,  he  poi^ited  out  by  this  mode  of 
speaking  the  continuance  of  his  favour ;  as  though  he  had 
said,  that  he  would  not  only  be  the  Redeemer  of  his  people, 
but  would  also  take  care  of  the  safety  of  those  whom  he 
delivered  from  exile.  The  two  things  are  indeed  necessary, 
for  it  would  have  profited  them  nothing  to  have  the  hand  of 
God  stretched  forth  once  in  their  behalf,  except  he  continued 
his  favours  to  them  to  the  end.  The  sum  of  the  whole,  then, 
is  this,  that  the  Jews,  after  being  restored  to  their  own 
country,  would  be  under  Grod's  j^rotection,  so  that  their 
safety  would  be  secured,  and  be  permanent  and  not  mo- 
mentary. 

By  adding,  they  shall  not  fear^  nor  dread,  nor  fail}  or  be 
lessened,  he  intimates  that  the  Jews  would  be  in  a  tranquil 
state  under  the  pastors  whom  he  would  set  over  them.  And 
we  know  that  the  duty  of  a  true  pastor  consists  of  two  parts  ; 
for  it  is  not  enough  for  him  to  rule  and  guide  the  sheep, 
except  he  also  defends  them  against  all  violence,  the  incur- 
sions of  robbers  and  wolves.  Xow,  this  tranquillity  is  set 
in  contrast  with  the  disquietude  with  which  the  Jews  had 
been  for  a  long  time  harassed  ;  for  we  know  that  they  had 
been  tossed  with  great  anxieties,  owing  to  the  continual 
incursions  of  their  enemies.  As,  then,  they  were  trembling 
continually  when  they  heard  rumours  of  war,  God  promises 
them  here  a  better  condition,  as  we  shall  hereafter  see  more 
clearly.     It  now  follows, — 

^  This  verb  is  omitted  by  the  Se-pt.  and  Arab.,  and  rendered,  "no  one 
of  their  number  shall  be  sought,"  by  the  VuJg. ;  "  nor  -R-ander,'"'  by  the 
Si/r. ;  "  nor  be  moved,"  by  the  Targ.  Our  version  has  followed  that  of 
Montanus,  "  neither  shall  they  be  lacking."  Venema  and  Gataker  render 
it,  "  nor  shall  they  be  missing ;"  and  Blayney,  "  nor  shall  they  be  visited," 
that  is,  with  judgment.  But  the  verb  is  used  in  the  sense  of  being  want- 
ing or  missing,  see  Num.  xxxi.  49;  1  Sam.  xxv.  7;  xv.  21;  and  this  is 
the  meaning  most  suitable  to  this  passage, — 

And  I  will  set  over  them  pastors, 

And  they  will  feed  them ; 

And  they  shall  fear  no  more,  nor  be  terrified. 

Nor  be  missing,  saith  Jehovah. — Ed. 


136  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXV. 

5.  Ijehold,  the  clays  come,  saitli  5,  Ecce  diesveniimt,  dicit  Jeliova, 
the  Lord,  that  I  will  raise  unto  et  suscitabo  Davidi  germen  justum ; 
David  a  righteous  Branch,  and  a  et  regnabit  rex,  et  prudenter  {velt 
King  shall  reign  and  prosper,  and  prospere)  aget:  faciet  judicium  et 
shall  execute  judgment  and  justice  justitiam  in  terra. 

in  the  earth. 

6.  In  his   days   Judah   shall  be  6.  Diebus  ejus  servabitur  Jehu- 
saved,  and  Israel  shall  dwell  safely ;  dah,  et  Israel  habitabit  in  fiducia 
and  this  is  his  name  whereby  he  ( /loc  es^,  tranquille  :)  et  hocnomen,* 
shall  be    called.   The    Lord    our  quo  vocabunt  eum,  Jehova  justitia 
Righteousness.  nostra. 

The  Prophet  confirms  what  he  had  before  said  of  the 
renewal  of  the  Church  ;  for  it  would  not  have  been  in  itself 
sufficiently  strong  to  say,  "  I  have  promised  pastors  who 
shall  faithfully  perform  their  duty/'  except  the  only  true 
Pastor  had  been  set  before  them,  on  whom  God's  covenant 
was  founded,  and  from  whom  was  to  be  expected  the 
accomplishment  of  the  promises  which  were  hoped  for.  And 
it  was  usual  with  all  the  prophets,  whenever  they  gave  the 
people  the  hope  of  salvation,  to  bring  forward  the  coming  of 
the  Messiah,  for  in  him  have  God's  promises  always  been, 
yea,  and  amen.  (2  Cor.  i.  20.)  This,  indeed,  appears  now, 
under  the  Gospel,  more  clear  than  formerly  ;  but  the  faith 
of  the  Fathers  could  not  have  been  complete  except  they 
directed  their  thoughts  to  the  Messiah.  As,  then,  neither 
the  love  of  God  could  have  been  made  certain  to  the  Fathers, 
nor  the  testimony  of  his  kindness  and  paternal  favour  be 
confirmed  without  Christ,  this  is  the  reason  why  the  pro- 
phets were  wont  to  set  Christ  before  their  eyes  whenever 
they  sought  to  inspire  the  miserable  with  a  good  hope,  who 
otherwise  must  have  been  overwhelmed  with  sorrow  and 
driven  into  despair. 

What,  therefore,  so  often  occurs  in  the  prophets  is  deserv- 
ing of  special  notice,  so  that  we  may  know  that  God's  promises 
will  become  ineffectual  to  us,  or  be  suspended,  or  even 
vanish  away,  except  we  raise  all  our  thoughts  to  Christ,  and 
seek  in  him  what  would  not  be  otherwise  certain  and  sure 
to  us. 

According  to  this  principle  the  Prophet  now  says,  that 
the  da?/s  would  come  in  which  God  would  raise  up  to  David  a 
righteous  branch.  He  had  spoken  generally  of  pastors  ;  but 
the  Jews  midit  have  still  been  in  doubt  and  hesitated  to 


CHAP.  XXIII.  5,  6.       COMMENTAHIES  ON  JEHEMIAH.  137 

believe  tliat  any  such  thing  could  be  hoped  for  ;  hence  God 
calls  here  their  attention  to  the  Messiah  ;  as  though  he  had 
said,  that  no  hope  of  salvation  could  be  entertained  except 
through  the  Mediator  who  had  been  promised  to  them,  and 
that  therefore  they  were  not  sufficiently  wise  except  they 
turned  their  minds  to  him.  Moreover,  as  the  accomplish- 
ment of  salvation  was  to  be  expected  througli  the  Mediator, 
God  shews  that  >  the  promise,  that  he  would  give  them 
pastors,  ought  not  to  be  doubted.  Hence  it  appears  that  I 
rightly  stated  at  the  beginning,  that  the  former  doctrine  is 
confirmed  by  this  passage  in  which  God  promises  the  coming 
of  the  Mediator.  And  the  demonstrative  particle,  behold, 
as  we  have  elsewhere  seen,  is  intended  to  shew  certainty  ; 
and  it  was  necessary  for  the  Jews  to  be  thus  confirmed, 
because  the  time  had  not  as  yet  arrived,  and  we  know  that 
their  faith  must  have  been  grievously  shaken  by  so  many 
and  so  long  trials,  had  they  not  some  support.  God,  then, 
seems  to  point  out  the  event  as  by  the  finger,  though  it  was 
as  yet  very  remote.  He  does  not  intimate  a  short  time,  but 
he  thus  speaks  for  the  sake  of  making  the  thing  certain,  so 
that  they  might  not  faint  through  a  long  expectation. 
Come,  then,  he  says,  shall  the  days  in  which  he  vjill  raise  up 
to  David  a  righteous  branch. 

Though  the  preposition  7,  lamed,  is  often  redundant, 
yet  in  this  place  it  seems  to  me  that  God  has  a  reference  to 
the  covenant  which  he  had  made  with  David.  And  the 
Prophet  did  this  designedly,  because  the  Jews  were  un- 
worthy of  being  at  all  regarded  by  God ;  but  he  here 
promises  that  he  would  be  faithful  to  that  covenant  which 
he  had  once  made  with  David,  because  David  himself  was 
also  faithful  and  embraced  with  true  faith  the  promise  made 
to  him.  God  then,  as  though  he  would  have  nothing  to  do 
with  that  perverse  and  irreclaimable  people,  but  with  his 
servant  David,  says,  "  I  will  raise  up  to  David  a  righteous 
branch ;"  as  though  he  had  said,  "  Though  ye  were  even  a 
hundred  times  unworthy  of  having  a  Deliverer,  yet  the 
memory  of  David  shall  ever  remain  complete  with  me,  as  he 
was  perfect  and  faithful  in  keeping  my  covenant.''  Now,  it 
cannot  be  doubted  but  that  the  Prophet  speaks  here  of  Christ. 


138  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXV. 

The  Jews,  in  order  to  obscure  this  propliecy,  will  have  this 
to  be  applied  to  all  the  descendants  of  David  ;  and  thus 
they  imagine  an  earthly  kingdom,  such  as  it  was  under 
Solomon  and  others.  But  such  a  thing  cannot  certainly  be 
gathered  from  the  words  of  the  Prophet ;  for  he  does  not 
speak  here  of  many  kings,  but  of  one  only.  The  word 
"  branch,''  I  allow,  may  be  taken  in  a  collective  sense ;  but 
what  is  afterwards  said  ?  A  king  shall  reign.  They  may 
also  pervert  this,  for  the  word  "  king"  is  often  taken  for 
successors  in  a  kingdom.  This  is  indeed  true  ;  but  we 
ought  to  consider  the  whole  context.  It  is  said,  in  his  days. 
Hence  it  appears  evident  that  some  particular  king  is  in- 
tended, and  that  the  words  ought  not  to  be  applied  to  many. 
And  the  last  clause  is  a  further  confirmation,  This  shall  be 
his  name,  by  which  they  shall  call  him,  Jehovah  our  righteous- 
ness. Here  also  the  Jews  pervert  the  words,  for  they  make 
God  the  nominative  case  to  the  verb,  as  though  the  words 
were,  "  Jehovah  shall  call  him  our  righteousness  f  but  this 
is  contrary  to  all  reason,  for  all  must  see  that  it  is  a  forced 
and  strained  version.  Thus  these  miserable  men  betray 
their  own  perverseness  ;  for  they  pervert,  without  any  shame, 
all  the  testimonies  in  favour  of  Christ ;  and  they  think  it 
enough  to  elude  whatever  presses  hard  on  them. 

We  must  now,  then,  understand  that  this  passage  cannot 
be  explained  of  any  but  of  Christ  only.  The  design  of  the 
Holy  Spirit  we  have  already  explained  ;  God  had  from  the 
beginning  introduced  this  pledge  whenever  he  intended  to 
confirm  faith  in  his  promises ;  for  without  Christ  God  can- 
not be  a  Father  and  a  Saviour  to  men  ;  nor  could  he  have 
been  reconciled  to  the  Jews,  because  they  had  departed 
from  him.  How,  indeed,  could  they  have  been  received  into 
favour  without  expiation  ?  and  how  could  they  have  hoped 
that  God  would  become  a  Father  to  them,  except  they  were 
reconciled  to  him  ?  Hence  without  Christ  they  could  not 
rely  on  the  promises  of  salvation.  Rightly,  then,  have  I 
said,  that  this  passage  ought  to  be  confined  to  the  person  of 
Christ. 

And  we  know  of  a  certainty  that  he  alone  was  a  righteous 
branch  ;  for  thouixh  Hezekiah  and  Josiah  were  Lawful  sue- 


CHAP.  XXIII.  5, 6.      COMMENTARIES  ON  JEREMIAH.      *  189 

cessors,  yet  when  we  think  of  others,  we  must  say,  that 
they  were  monsters.  Doubtless,  with  the  exception  of  three 
or  four,  they  were  all  spurious  and  covenant-breakers  ;  yea, 
I  say,  spurious,  for  they  had  nothing  in  common  with  David, 
whom  they  ought  to  have  taken  as  an  example  of  piety. 
Since,  then,  they  were  wholly  unlike  their  father  David, 
they  could  not  have  been  called  righteous  branches.  They 
were,  indeed,  perfidious  and  apostates,  for  they  had  departed 
from  God  and  his  law.  We  hence  see  that  there  is  here  an 
implied  contrast  between  Christ  and  all  those  spurious  chil- 
dren who  yet  had  descended  from  David,  though  wholly 
unworthy  of  such  an  honour  on  account  of  their  impiety. 
Therefore  as  these  kings  had  roused  God's  wrath  against 
the  people,  and  had  been  the  cause  of  their  exile,  the  Pro- 
phet says  now,  that  there  would  be  at  length  a  righteous 
branch;^  that  is,  "that  though  those  did  all  they  could  to 
subvert  God's  covenant  by  their  wicked  deeds,  there  would 
come  at  length  the  true  and  the  only  Son,  who  is  elsewhere 
called  the  first-born  in  the  whole  world,  (Psalm  Ixxxix.  27,) 
and  that  he  would  be  a  righteous  branch. 

And  this  ought  to  be  carefully  noticed  ;  for  neither  He- 
zekiah  nor  Josiah,  nor  any  like  them,  when  viewed  in  them- 
selves, were  worthy  of  this  sacred  distinction,  "  I  will  make 
him  the  first-born  in  the  earth ;''  and  further,  "  My  Son  art 
thou.''  (Psalm  ii.  7.)  This  could  not  have  been  said  of  any 
mortal  man,  viewed  in  himself  And  then  it  is  said,  "  I  will 
be  to  him  a  Father,  and  he  shall  be  to  me  a  Son  ;"  and  the 
Apostle  tells  us,  that  this  cannot  be  applied  even  to  angels. 
(Heb.  i.  5.)  As,  then,  this  dignity  is  higher  than  angels'* 
glory,  it  is  certain  that  none  of  David's  successors  were 
worthy  of  such  an  honour.  Hence  Christ  is  justly  called  a 
righteous  Branch.  At  the  same  time,  the  Prophet,  as  I  have 
already  reminded  you,  seems  to  set  the  perfect  integrity  of 
Christ  in  opposition  to  the  impiety  of  those  who  under  a 
false  pretence  had  exercised  authority,  as  though  they  were 

>  The  Sept.  and  Arab,  give,  "  a  righteous  sun-rising — ivaToXh  lixxiav ;" 
the  Vidg.,  "  a  righteous  branch ;"  the  Si/r.,  "  a  ray  of  righteousness."  The 
Vulg.  is  alone  correct,  as  there  can  be  no  doubt  as  to  the  original  words. 
—Ed. 


140  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXV. 

of  that  sacred  race  of  whom  it  had  been  said,  "  I  will  be  to 
him  a  Father,  and  he  shall  be  to  me  a  Son/' 

It  follows, — And  reign  shall  a  king.  This  also  has  not  been 
added  without  reason,  shortly  after  Jeconiah  had  been  driven 
into  exile,  and  also  the  whole  royal  family  had  been  exposed 
to  every  kind  of  reproach.  The  crown,  indeed,  was  cast 
on  the  ground,  as  it  has  already  appeared,  and  was  trodden 
under  feet.  There  was,  therefore,  no  hope  of  a  future  king- 
dom when  the  seed  of  Abraham  had  become,  as  it  were, 
extinct.  This  is  the  reason  Avhy  God  j^romises  what  we  now 
hear  of  the  restoration  of  the  throne  ;  and  we  may  easily 
infer  from  what  all  the  prophets  have  said,  that  the  salva- 
tion of  the  people  was  dependent  on  the  person  of  their  king  ; 
and  whenever  God  bade  the  people  to  entertain  hope,  he 
set  a  king  before  their  eyes.  A  king  was  to  be  their  head 
under  God's  government.  We  now  see  the  design  of  the 
Prophet  in  saying,  that  a  king  would  reign. 

Some  think  that  a  king  is  to  be  understood  as  in  opposi- 
tion to  a  tyrant,  because  many  kings  had  departed  from 
their  duty,  and  committed  robbery  under  that  specious 
authority.  I  have  no  doubt  but  that  the  w^ord  king  w^as 
expressed,  lest  the  people  should  doubt  the  fulfilment  of 
this  prophecy ;  for  if  it  had  been  only  said,  "  I  will  raise 
up  to  David  a  righteous  Branch,  and  he  shall  reign,"  they 
might,  indeed,  have  entertained  some  hope,  but  it  would 
have  been  small,  and  not  full  and  complete.  We,  indeed, 
know  that  Zerubbabel  and  others  excelled  in  some  things, 
and  were  highly  regarded  for  David's  sake  ;  but  there  was 
then  no  kingdom.  God  therefore  intended  here  expressly 
to  testify  that  there  would  be  the  high  privilege  of  a  king- 
dom, that  there  might  be  nothing  wanting  to  the  Jews,  as 
the  power  of  Christ  would  not  be  inferior  to  the  power  of 
David.  Eeign,  then,  shall  a  king ;  that  is,  he  shall  reign 
gloriously,  so  that  there  would  not  be  merely  some  remnants 
of  pristine  dignity,  but  that  a  king  would  flourish,  become 
strong,  and  attain  perfection,  such  as  it  was  under  David 
and  Solomon,  and  much  more  excellent.^ 

1  We  cannot  express  the  words  in  our  language  Hithout  clianging;  tlie 
terms  as  follows,  "  And  a  ruler  shall  rule,"  or,  "  a  reigner  shall  reign." 


CHAP.  XXIII.  5,  6.       COMMENTArvIES  ON  JEREMIAH.  141 

It  follows, — And  shall  act  prudently,  and  shall  do  judgment 
and  justice  in  the  land  ;  or,  "  he  shall  prosper,''  for  ^^^, 
shecal,  means  both ;  yet  the  Prophet  seems  here  to  speak  of 
right  judgment  rather  than  of  success,  for  the  two  clauses 
ought  to  he  read  together,  "  he  shall  act  prudently,''  and 
^'he  shall  do  judgment  and  justice."  It  seems  then  that  he 
means  this  in  sliort, — that  Christ  would  be  endued  with  tlie 
spirit  of  wisdom  as  well  as  of  uprightness  and  equity,  so 
that  he  would  possess  all  the  qualifications,  and  fulfil  all  the 
duties  of  a  good  and  perfect  king.^ 

And  in  the  first  place,  wisdom  or  prudence  is  necessary ; 
for  probity  alone  would  not  be  sufficient  in  a  king.  In  pri- 
vate individuals  indeed  it  is  of  no  small  value  ;  but  probity 
in  a  king,  without  wisdom,  will  avail  but  little.  Hence,  the 
Prophet  here  commends  Christ  for  his  good  discernment, 
and  then  mentions  his  zeal  for  equity  and  justice.  It  is 
indeed  true  that  Christ's  excellences  are  not  sufficiently  set 
forth  by  expressions  such  as  these  ;  but  the  similitude  is 
taken  from  men  ;  for  the  first  endowmient  of  a  king  is  wis- 
dom, and  then  integrity  in  the  second  place.  And  we  know 
that  Christ  is  often  compared  to  earthly  kings,  or  set  forth 
to  us  under  the  image  of  an  earthly  king,  in  which  we  may 
see  him  ;  for  God  accommodates  himself  to  our  ignorance. 
As,  then,  we  cannot  comprehend  the  unspeakable  justice  of 
Christ  or  his  wisdom,  hence  God,  that  he  may  by  degrees 
lead  us  to  the  knowledge  of  Christ,  shadows  him  forth  to  us 
under  these  figures  or  types.     Though,  then,  what  is  said 

Bochart  says  that  this  double  use  of  the  same  word,  as  a  substantive  and  a 
verb,  imports  in  Hebrew  what  is  enhancive,  according  to  what  Calvin  says 
here.  The  king  was  to  be  a  king  indeed,  with  full  power  and  dignity,  and 
with  a  large  extent  of  empire. 

The  Welsh  will  express  the  words  literally, — 
A  breniniaetha  brenin. 

And  so  it  is  rendered  in  Greek, — 

.  K«}  ^KffiXiVffii  f^affiXih;. A(X. 

^  The  verb  ?!2\i^  first  means  to  be  wise  or  prudent,  and  in  Hiphil,  as 
here,  to  understand,  to  act  wisely  or  prudently ;  and  secondly,  as  the 
natural  effect  of  wisdom,  it  means  sometimes  to  prosper.  But  the  first 
sense  is  given  to  it  here  by  all  the  Versions  :  "  and  shall  understand,"  is 
the  Septuagint ;  "  and  shall  be  wise,"  the  Vulgate ;  "  and  shall  act  pru- 
dently," the  Syriac.  Our  version  is  the  Targum.  Blayney  gives  the 
same  idea  with  Calvin,  "  and  shall  act  wisely  ;"  which  is  no  doubt  the  cor- 
rect one. — Ed. 


142  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXV. 

here  does  not  come  up  to  the  perfection  of  Christ,  yet  the 
comparison  ought  not  to  be  deemed  improper ;  for  God 
speaks  to  us  according  to  the  measure  of  our  capacities,  and 
could  not  at  once  in  a  few  words  fully  express  what  Christ 
is.  But  we  must  bear  in  mind  that  from  earthly  kings  we 
must  ascend  to  Christ ;  for  though  he  is  compared  to  them, 
yet  there  is  no  equality  ;  after  having  contemplated  in  the 
type  what  our  minds  can  comprehend,  we  ought  to  ascend 
farther  and  much  higher. 

Hence,  the  difference  between  the  righteousness  of  Christ 
and  the  rio-hteousness  of  kino-s  ou2:ht  to  be  here  noticed. 
They  who  rule  well  can  in  no  other  way  administer  right- 
eousness and  judgment  than  by  being  careful  to  render  to 
every  one  his  own,  and  that  by  checking  the  audacity  of  the 
wicked,  and  by  defending  the  good  and  the  innocent  ;  this 
only  is  what  can  be  expected  from  earthly  kings.  But  Christ 
is  far  different  ;  for  he  is  not  only  wise  so  as  to  know  what 
is  right  and  best,  but  he  also  endues  his  own  people  with 
wisdom  and  knowledge  ;  he  executes  judgment  and  right- 
eousness, not  only  because  he  defends  the  innocent,  aids 
them  who  are  oppressed,  gives  help  to  the  miserable,  and 
restrains  the  wicked  ;  but  he  doeth  righteousness,  because  he 
regenerates  us  by  his  Spirit,  and  he  also  doeth  judgment, 
because  he  bridles,  as  it  were,  the  devil.  We  now  then 
understand  the  design  of  what  I  said,  that  we  ouglit  to  mark 
the  transcendency  of  Christ  over  earthly  kings,  and  also  the 
analogy ;  for  there  is  some  likeness  and  some  difference  : 
the  difference  between  Christ  and  other  kings  is  very  great, 
and  yet  there  is  a  likeness  in  some  things  ;  and  earthly 
kings  are  set  forth  to  us  as  figures  and  types  of  him. 

It  then  follows,  that  Judah  shall  he  saved  in  the  days  of 
this  king.  By  days  we  are  not  to  understand  the  life  only 
of  Clirist,  which  he  lived  in  this  world,  but  that  perpetuity 
of  which  Isaiah  speaks,  when  in  wonder  he  asks,  "  His  age 
who  shall  declare  V  (Is.  liii.  8  ;)  for  he  died  once,  that  he 
might  live  to  God,  according  to  what  Paul  says.  (Rom.  vi. 
10.)  It  was  then  but  a  short  beginning  of  life  when  Christ 
was  manifested  in  the  world,  and  held  converse  with  men ; 
but  his  life  is  to  continue  for  ever.     It  is  then  the  same  thing 


CHAP.  XXIII.  5,  6.       COMMENTARIES  ON  JEREMIAH.  143 

as  though  the  Prophet  had  said,  that  when  Christ  came  and 
descended  from  the  Father,  the  Church  would  be  saved. 

If  it  be  now  asked,  "  How  long  shall  it  be  saved  t'  the 
answer  is,  "  As  long  as  the  King  himself  shall  continue  ;  and 
there  is  no  end  to  his  kingdom.''  It  follows  then  that  the 
salvation  of  the  Churcli  will  be  for  ever.  This  is  the  import 
of  the  whole. 

Now,  though  the  Prophet  speaks  of  the  deliverance  of  tlie 
people,  there  is  yet  no  doubt  but  that  he  especially  sets 
forth  what  properly  belongs  to  the  kingdom  of  Christ.  He 
is  set  over,  us  as  a  king,  that  he  might  be  our  Saviour ;  and 
his  salvation,  though  it  extends  to  our  bodies,  ought  yet  to 
be  viewed  as  properly  belonging  to  our  souls  ;  for  the  king- 
dom of  Christ  is  spiritual,  and  so  is  everything  connected 
with  it.  Hence,  when  the  Prophet  says  that  saved  would  he 
Judah,  it  is  the  same  thing  as  though  he  promised  that  the 
happiness  of  the  Churcli  would  be  real  and  solid  under 
Christ. 

He  adds,  Israel  shall  dwell  in  confidence  ;  for  in  a  happy 
life  the  first  thing  is,  that  we  possess  tranquil  and  quiet 
minds  ;  for  tranquillity  lias  not  been  without  reason  com- 
mended by  the  ancients.  When  all  things  which  men  covet 
are  heaped  together,  and  what  they  think  necessary  for 
happiness,  they  yet  cannot  be  otherwise  than  miserable  if 
their  minds  are  not  in  a  right  state.  It  is  not  then  without 
cause  that  tranquillity  is  added,  wdien  mention  is  made  of 
salvation.  And  experience  itself  teaches  us,  that  we  have 
no  salvation,  unless  we,  relying  on  Christ  the  Mediator, 
have  peace  with  God,  as  Paul  also  mentions  it  as  the  fruit 
of  faith,  and  shews  that  w^e  cannot  otherwise  but  be  always 
miserable  :  we  have  peace,  he  says,  with  God.  (Rom.  v.  1.) 
He  hence  also  concludes  that  our  very  miseries  are  a  help 
to  our  salvation  ;  for  afflictions  prove  patience,  patience  ex- 
ercises hope,  and  hope  never  makes  us  ashamed  ;  and  the 
proof  of  this  is  added,  because  God  thus  really  shews  that  he 
is  present  with  us. 

We  hence  see  how  fitly  the  Prophet  connects  tranquillity 
of  mind  with  happiness.  Moreover  it  is  certain  that  we  do 
not  yet  enjoy  either  salvation  or  peace,  such  as  are  here  pro- 


144  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXV. 

mised ;  but  let  us  learn  by  faitli  what  salvation  is,  and  also 
what  is  rest  even  in  the  midst  of  the  agitations  to  which  we 
are  continually  exposed  ;  for  we  recumb  on  God  when  we 
cast  our  anchor  in  heaven.  Since,  then,  the  Prophet  says 
liere  that  Judah  would  be  saved  and  that  Israel  would  be  in 
a  tranquil  state,  let  us  know  that  he  includes  the  whole 
kingdom  of  Christ  from  the  beginning  to  the  end,  and  that 
therefore  it  is  no  wonder  that  he  speaks  of  that  perfect  hap- 
piness, the  first  fruits  of  which  now  only  appear. 

He  then  adds,  Aiid  this  is  the  name  by  which  they  shall 
call  him,  Jehovah  our  Righteousness.  By  these  words  the 
Prophet  shews  more  clearly  that  he  speaks  not  generally  of 
David's  posterity,  however  excellent  they  may  have  been, 
but  of  the  Mediator,  who  had  been  promised,  and  on  whom 
depended  the  salvation  of  the  people ;  for  he  says  that  this 
would  be  his  name,  Jehovah  our  Righteousness} 

Those  Jews,  who  seem  more  modest  than  others,  and  dare 
not,  through  a  dogged  pertinacity,  to  corrupt  this  passage, 
do  yet  elude  the  application  of  this  title  to  Christ,  though 
it  be  suitable  to  him  ;  for  they  say  that  the  name  is  given 
to  him,  because  he  is.  the  minister  of  God's  justice,  as 
though  it  was  said,  that  whenever  this  king  appeared  all 
would  acknowledge  God's  justice  as  shining  forth  in  him. 
And  they  adduce  other  similar  passages,  as  when  Moses 
calls  the  altar,  "Jehovah  my  banner,"  or  my  protection. 
(Ex.  xvii.  15.)  But  there  is  no  likeness  whatever  between 
an  altar  and  Christ.  For  the  same  purpose  tliey  refer  to 
another  passage,  where  it  is  said,  "  And  this  is  the  name  by 
which  they  shall  call  Jerusalem,  Jehovah  our  peace."  (Ezek. 
xlviii.  85.)  Now  Moses  meant  nothing  else  than  that  the 
altar  was  a  monument  of  God's  protection  ;  and  Ezckicl  only 
teaches,  that  the  Churcli  would  be  as  it  were  a  mirror  in 
which  God's  mercy  would  be  seen,  as  it  would  shine  forth 
then,  as  it  were,  visibly.  But  this  cannot  for  the  same 
reason  be  applied  to  Christ ;  he  is  set  forth  here  as  a 
Redeemer,  and  a  name  is  given  to  him, — wliat  name? 
the  name  of  God.  But  the  Jews  object  and  say,  that 
he  was  God's  minister,  and  that  it  might  tlicrcforc  be  in 
^  Sec  tlic  Preface  to  this  volume. 


CHAP.  XXIII.  5,  6.       COMMENTARIES  UN  JEREMIAH.  ]  45 

a  sense  applied  to  him,  tlioiigli  lie  was  no  more  than  a 
man. 

But  all  who  without  strife  and  prejudice  judge  of  things, 
can  easily  see  that  this  name  is  suitably  applied  to  Christ, 
as  he  is  Grod  ;  and  the  Son  of  David  belongs  to  liim  as  he  is 
man.  The  Son  of  David  and  Jehovah  is  one  and  the  same 
Redeemer.  Why  is  he  called  the  Son  of  David  ?  even 
because  it  was  necessary  that  he  should  be  born  of  that 
family.  Why  then  is  he  called  Jehovah  ?  we  hence  conclude 
that  there  is  something  in  him  more  excellent  than  what  is 
human  ;  and  he  is  called  Jehovah,  because  he  is  the  only- 
begotten  Son  of  God,  of  one  and  the  same  essence,  glory, 
eternity,  and  divinity  with  the  Father. 

It  hence  appears  evident  to  all  who  judge  impartially  and 
considerately,  that  Christ  is  set  forth  here  in  his  twofold 
character,  so  that  the  Prophet  brings  before  us  both  the 
glory  of  his  divinity  and  the  reality  of  his  humanity.  And 
we  know  how  necessary  it  was  that  Christ  should  come  forth 
as  God  and  man  ;  for  salvation  cannot  be  expected  in  any 
other  way  than  from  God;  and  Clu'ist  must  confer  salvation  on 
us,  and  not  only  be  its  minister.  And  then,  as  he  is  God,  he 
justifies  us,  regenerates  us,  illuminates  us  into  a  hope  of 
eternal  life  ;  to  conquer  sin  and  death  is  doubtless  what 
only  can  be  effected  by  divine  power.  Hence  Christ,  except 
he  w^as  God,  could  not  have  performed  what  we  had  to  ex- 
pect from  him.  It  was  also  necessary  that  he  should  become 
man,  that  he  might  unite  us  to  himself ;  for  we  have  no 
access  to  God,  except  we  become  the  friends  of  Christ  ;  and 
how  can  we  be  so  made,  except  by  a  brotherly  union  ?  It 
was  not  then  without  the  strongest  reason,  that  the  Prophet 
here  sets  Christ  before  us  both  as  a  true  man  and  the  Son  of 
David,  and  also  as  God  or  Jehovah,  for  he  is  the  only-begotten 
Son  of  God,  and  ever  the  same  in  wisdom  and  glory  with  the 
Father,  as  John  testifies  in  chap.  xvii.  5,  11. 

We  now  then  perceive  the  simple  and  real  meaning  of  this 
passage,  even  that  God  would  restore  his  Church,  because 
what  he  had  promised  respecting  a  Redeemer  stood  firm  and 
inviolable.  Then  he  adds  what  this  Redeemer  would  be  and 
what  was  to  be  expected   from  him  ;  he  declares  that  he 

VOL.  III.  K 


1 46  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXV. 

would  be  the  true  God  and  yet  the  Son  of  David ;  and  he 
also  bids  us  to  expect  righteousness  from  him,  and  every- 
thing necessary  to  a  full  and  perfect  happiness. 

But  by  saying,  God  our  righteousness,  the  Prophet  still 
more  fully  shews  that  righteousness  is  not  in  Christ  as  though 
it  were  only  his  own,  but  that  we  have  it  in  common  with 
him,  for  he  has  nothing  separate  from  us.  God,  indeed, 
must  ever  be  deemed  just,  though  iniquity  prevailed  through 
the  whole  world ;  and  men,  were  they  all  wicked,  could  do 
nothing  to  impugn  or  mar  tlie  righteousness  of  God.  But 
yet  God  is  not  our  righteousness  as  he  is  righteous  in  him- 
self, or  as  having  his  own  peculiar  righteousness ;  and  as  he 
is  our  judge,  his  own  righteousness  is  adverse  to  us.  But 
Christ's  righteousness  is  of  another  kind :  it  is  ours,  because 
Clirist  is  righteous  not  for  himself,  but  possesses  a  righteous- 
ness which  he  communicates  to  us.  We  hence  see  that  the 
true  character  of  Christ  is  here  set  forth,  not  that  he  would 
come  to  manifest  divine  justice,  but  to  bring  righteousness, 
which  would  avail  to  the  salvation  of  men.  For  if  we  regard 
God  in  himself,  as  I  have  said,  he  is  indeed  righteous,  but  is 
not  our  righteousness.  If,  then,  we  desire  to  have  God  as  our 
righteousness,  we  must  seek  Christ ;  for  this  cannot  be  found 
except  in  him.  The  righteousness  of  God  has  been  set  forth 
to  us  in  Christ ;  and  all  who  turn  away  from  him,  though 
they  may  take  many  circuitous  courses,  can  yet  never  find 
the  righteousness  of  God.  Hence  Paul  says  that  he  has 
been  given  or  made  to  us  righteousness, — for  what  end  ? 
that  we  might  be  made  the  righteousness  of  God  in  him. 
(1  Cor.  i.  30.)  Since,  then,  Christ  is  made  our  righteous- 
ness, and  we  are  counted  the  righteousness  of  God  in  him, 
we  hence  learn  how  properly  and  fitly  it  has  been  said  that 
he  would  be  Jehovah,  not  only  that  the  power  of  liis  divinity 
might  defend  us,  but  also  that  we  might  become  righteous 
in  him,  for  he  is  not  only  righteous  for  himself,  but  he  is  our 
righteousness.^ 

'  "  This  kinf,s"  says  Venema,  "  is  tlie  true  God,  the  meritorious  cause 
and  pledge  of  our  righteousness,  and  also  the  efficient  cause  and  exemplar 
of  all  holiness,  piety,  and  virtue."  He  holds  that  Messiah  alone  is  spoken 
of  here,  and  blame's  Grotius  for  applying  the  passage  in  the  first  place  to 
Zerubbabel,  and  maintains  that  what  is  said  here  cannot  be  applied  to  any 


CHAP.  XXIII.  7,  8.      COMMENTARIES  ON  JEREMIAH.  147 


PRAYER. 

Grant,  Almighty  God,  that  we,  having  been  all  slaves  to  sin  and  to 
iniquity,  but  regenerated  by  the  Spirit  of  thy  only-begotten  Son, 
may  truly  and  with  sincere  desire  seek  to  serve  and  worship  thee 
alone,  and  so  consecrate  ourselves  to  thee,  that  it  may  appear 
that  we  do  not  falsely  profess  the  name  of  Christ,  but  that  Ave 
are  truly  his  members,  being  partakers  of  that  new  life  which  he 
brought  us ;  and  may  we  make  such  progress  in  it,  that,  having 
finished  oiu-  com-se  on  earth,  we  may  at  length  come  to  that  ful- 
ness of  Hfe  and  happiness  which  has  been  procured  for  us  by  him, 
and  which  is  laid  up  in  heaven  for  us.— Amen. 


nocture  C?tgfjt2:=^txtf|. 

7.  Therefore,  behold,  the  days  7.  Propterca  ecce  dies  veniunt,  (ve- 
come,  saith  the  Lord,  that  they  nieut,)  dicit  Jehova,  quibus  non  dice- 
shall  no  more  say,  the  Lord  liveth,  tur  {ad  verhiim,  et  non  dicetur, — non 
which  brought  up  the  children  of  dicent)  amplius,  Vivit  Jehova,  qui 
Israel  out  of  the  land  of  Egypt ;  eduxit  filios  Israel  e  terra  Egypti ; 

8.  But,  the  Lord  liveth,  Avhich  8.  Quin  potius,  Yivit  Jehova,  qui 
brought  up,  and  which  led  the  eduxit  et  adduxit  (ascendere  fecit  et 
seed  of  the  house  of  Israel  out  of  introduxit,  ad  verbum)  semen  domus 
the  north  country,  and  from  all  Israel  e  terra  Aquilonis,  et  ex  omnibus 
countries  whither  I  had  driven  terris,  ad  quas  expuleram  eos  illuc; 
them ;  and  they  shall  dwell  in  their  et  habitabunt  super  tcrram  suam.^ 
own  land. 

The  Propliet,  after  having  spoken  of  the  Redeemer  who 
was  to  be  sent,  now  sets  forth  in  high  terms  that  great 
favour  of  God,  and  says  that  it  Avould  be  so  remarkable  and 
glorious,  that  the  former  redemption  would  be  nothing  to 
the  greatness  and  excellency  of  this.  When  the  children  of 
Israel  were  brought  up  out  of  Egypt,  God,  we  know,  testi- 
fied his  power  by  many  miracles,  in  order  that  this  favour 
towards  his  people  might  appear  the  more  illustrious ;  and 
rightly  did  the  Prophets  exhort  and  encounige  the  faithful 
to  entertain  good  hope  by  calling  to  their  minds  what  was 
then  done.     But  our  Prophet  enhances  the  second  redemp- 

but  to  the  Messiah.  He  mentions,  as  a  proof  of  this,  his  name — "  a  right- 
eous Branch ;"  his  royal  dignity — "  a  king  shall  reign ;"  his  title — "  Jehovah 
our  righteousness,"  his  prosperity  and  the  security  of  his  kingdom.  All 
these  things  comport  with  the  character  of  no  one,  but  Avith  that  of  our 
Lord  Jesus  Christ. — Ed. 

^  These  tAvo  verses  are  omitted  here  in  the  Sept.  and  Arab.,  but  are 
given  at  the  end  of  the  chapter.  —Ed. 


148  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXYI. 

tion  by  this  comparison,  that  hereafter  the  kindness  of  God, 
with  which  he  favoured  his  people  when  he  delivered  them 
from  the  bondage  of  Egypt,  would  not  be  remembered,  but 
that  something  more  remarkable  would  be  done,  so  that  all 
would  talk  of  it,  and  that  all  would  proclaim  the  immense 
benefit  which  God  would  confer  on  them  in  delivering  them 
from  their  exile  in  Babylon. ^ 

He  then  says  that  the  days  would  come  in  which  it  would 
not  he  said,  Live  does  Jehovah,  who  brought  his  people /rom 
Egypt,  but  who  brought  his  people  from  the  land  of  the 
North}  Yet  he  does  not  mean  that  the  memory  of  God's 
favour  towards  the  Israelites,  when  he  brought  them  from 
Egypt,  was  to  be  abolished ;  but  he  reasons  here  from  the 
less  to  the  greater,  as  though  he  had  said  that  it  was  an 
evidence  of  God's  favour  that  could  not  be  sufficiently  praised, 
when  he  delivered  his  people  from  the  land  of  Egypt,  that  if 
it  were  taken  by  itself,  it  was  worthy  of  being  for  ever  re- 
membered ;  but  that  when  compared  with  the  second  deli- 
verance it  would  appear  almost  as  nothing.  The  meaning  is, 
that  the  second  redemption  would  be  so  much  more  remark- 
able than  the  first,  that  it  would  obscure  the  remembrance 
of  it,  though  it  would  not  obliterate  it. 

And  this  passage  deserves  to  be  especially  noticed,  for  we 
hence  learn  how  much  we  ought  to  value  that  redemption 
which  we  have  obtained  through  the  only-begotten  Son  of 
God.     And  hence,  also,  it  follows  that  we  are  more  bound 

'  It  is  a  fact  worthy  of  being  observed,  that  what  God  effected  in  the 
course  of  his  providence  was  more  remarkable,  and  is  represented  as  more 
astonishing,  than  what  he  did  by  means  of  many  and  wonderful  miracles : 
the  secret  working  of  his  providence  on  the  minds  of  men  is  more  wonder- 
ful and  effects  greater  things  than  his  power  when  put  forth  to  reverse  the 
course  of  nature.  Though  he  performs  no  miracles  now,  yet  he  works  in 
a  way  more  wonderful  than  if  he  did.  We  cannot  but  see  this  if  we  notice 
the  course  of  events  with  enlightened  eyes.  —  Ed. 

2  The  verse  begins  with  pP,  rendered  "  therefore,"  or,  "  ou  this  ac- 
count," by  the  Vulg.,  the  Syr.,  and  by  our  own  version;  but,  "after 
this,"  hy  Blayney,  and  "moreover,"  by  Gataker.  It  might  be  rendered 
"  surely,"  or  doubtless,  as  it  is  by  Venema, — 

Surely,  behold  the  days  are  coming,  saith  Jehovah, 
When  they  shall  no  more  say,  Jehovah  lives,  &c. 
It  is  better  to  render  the  "I,  "  when,"  than  "  that,"  as  in  our  version.     The 
Sept.  and  Vulg.  render  it  "  and,"  which  gives  no  meaning  in  either  lan- 
guage.    Calvin  follows  the  Syr.,  and  gives  the  sense,  "in  which." — Ed. 


CHAP.  XXIII.  7,  8.       COMMENTARIES  ON  JEREMIAH.  1 49 

to  God  than  the  Fathers  under  the  Law,  as  he  has  dealt  far 
more  bountifully  with  us,  and  has  put  forth  his  power  more 
fully  and  effectually  in  our  behalf  We  further  learn,  that 
the  Prophet  does  not  in  this  prophecy  include  a  few  years 
only,  but  the  whole  kingdom  of  Christ  and  its  whole  pro- 
gress. He  indeed  speaks  of  the  return  of  the  people  to 
their  own  country,  and  this  ought  to  be  allowed,  though 
Christians  have  been  too  rigid  in  this  respect ;  for  passing 
by  the  whole  intermediate  time  between  the  return  of  the 
people  and  the  coming  of  Christ,  they  have  too  violently 
turned  the  prophecies  to  spiritual  redemption.  There  is  no 
doubt  but  that  the  Prophet  makes  a  beginning  with  the 
free  return  of  the  people  from  captivity  ;  but,  as  I  have  said, 
Christ's  redemption  is  not  to  be  separated  from  this,  other- 
wise the  accomplishment  of  the  promise  would  not  appear  to 
us,  for  a  small  portion  only  returned  to  their  own  land.  We 
also  know  that  they  were  harassed  with  many  and  continual 
troubles,  so  that  their  condition  was  always  miserable,  for 
nothing  is  worse  than  a  state  of  disquietude.  We  know  fur- 
ther, that  they  were  spoiled,  and  that  often,  and  were  also 
reduced  to  a  state  of  bondage.  We  know  how  cruelly  they 
were  treated  at  one  time  by  the  Egyptians,  and  at  another 
by  the  kings  of  Syria.  Then  more  was  promised  by  Jere- 
miah than  what  God  has  really  performed,  except  we  include 
in  this  prophecy  the  kingdom  of  Christ.  But  as  God  so  re- 
stored his  Church  by  the  hand  of  Cyrus,  that  it  might  be  a 
kind  of  prelude  to  a  future  and  perfect  redemption,  it  is  no 
wonder  that  the  prophets,  whenever  they  spoke  of  the 
people's  return  and  of  the  end  of  their  exile,  should  look  for- 
ward to  Christ  and  to  his  spiritual  kingdom. 

We  now,  then,  see  the  design  of  the  Prophet,  when  he 
says  that  the  days  would  come  in  which  their  first  redemp- 
tion would  not  be  spoken  of  by  the  people,  as  a  remarkable 
or  as  the  chief  evidence  of  God's  favour  and  power,  as  their 
second  redemption  would  far  exceed  it. 

As  to  the  formula  or  manner  of  speaking.  Live  does  Jeho- 
vah, we  know  that  the  ancients  used  such  words  in  making 
a  solemn  oath,  and  whenever  they  sought  to  animate  them- 
selves with  hope  under  adversities.      Whenever,  then,  they 


150  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXVI. 

found  tlieraselves  so  pressed  down  that  tliey  had  no  other 
escape  from  evil  than  through  God's  favour,  they  usually 
said  that  the  God  who  had  formerly  been  the  Redeemer  of 
his  people  still  lived,  and  that  there  was  no  diminution  of 
his  power,  so  that  he  could  ten  times,  or  a  hundred  times, 
or  a  thousand  times,  if  necessary,  bring  help  to  his  Church 
and  to  every  member  of  it. 

He  says,  from  all  the  lands  to  which  I  shall  have  driven 
them,  and  he  says  tliis  for  two  reasons,  which  we  shall  pre- 
sently state.  The  change  of  person  does  not  obscure  the 
meaning:  Live,  he  says,  does  Jehovah,  who  brought  out  and 
led  his  peojyle  from  the  land  of  the  north,  and  from  all  the 
lands  to  which  I  had  driven  them  ;  but  there  is  no  ambiguity 
in  the  sense. 

As  to  the  subject  itself,  it  seems  that  God  in  the  first  place 
intended  to  remind  the  Jews  of  their  sins,  as  this  knowledge 
was  to  be  the  way  to  repentance,  or  a  preparation  for  it.  For 
except  they  were  convinced  that  they  were  chastised  for  their 
sins  by  God's  hand,  they  would  either  have  thought  that 
their  exile  was  by  chance,  or  have  given  way  to  murmuring 
complaints  as  they  often  did.  But  God  here  declares  that 
he  was  the  author  of  their  exile,  in  order  that  the  Jews 
might  know  that  God  justly  punished  them  for  their  many 
and  grievous  sins.  But  God,  in  the  second  place,  shews  that 
it  was  in  his  power,  whenever  he  pleased,  to  restore  those 
whom  he  had  afflicted.  It  was  the  same  as  to  raise  from 
death  those  whom  he  had  slain,  according  to  what  is  said 
elsewhere,  "  God  is  he  who  kills,  and  who  brings  to  life." 
(1  Sam.  ii.  6.)  Many  indeed  can  destroy,  but  they  cannot  heal 
the  wound  which  they  may  have  made.  But  with  regard  to 
God,  he  is  both  a  righteous  Judge  and  a  merciful  Saviour. 
As,  then,  death  is  in  his  power  whenever  he  punishes  men 
for  their  wickedness,  so  also  he  has  life  in  his  hand  and  at 
his  bidding,  whenever  he  intends  to  shew  mercy.  We  now, 
then,  perceive  what  the  Prophet  had  in  view  in  saying  that 
the  Jews  had  been  driven  away  by  God. 

He  afterwards  adds.  They  shall  dwell  in  their  own  land. 
It  was  necessary  that  the  Jews  should  liave  been  sustained 
by  this  support  until  the  coming  of  Christ,  for  they  saw  that 


CHAP.  XXIII.  i).  COMMENTARIES  ON  JEREMIAH.  1 5 1 

they  would  be  in  that  inheritance  which  had  been  promised 
to  the  fathers  as  a  pledge  of  eternal  life  and  of  the  heavenly 
kingdom.     It  now  follows, — 

9.  Mine  heart  within        9.  Propter  prophetas  (alii,  ad  prophetas,  et 

me  is  broken  because  of  potest  legi   ita  ad  verbivm)  contritum  est  {vel, 

the    prophets ;    all    my  confractum  est)  cor  meura  in  medio  mei ;  com- 

bones  shake :  I  am  like  mota  sunt  {vel,  concussa)  omnia  ossa  mea  {pro- 

a    drunken    man,    and  prie,  lux^aXdi  s\xnt,  quia  de  ossibus  agitur ;  quan- 

like  a  man  whom  wine  turn  ad  verburti   spectat,   significat  agitari,  et 

hath  overcome,  because  moveri;  sed  quoniam  nunc  loquitur  de  ossibus, 

of  the  Lord,  and  because  sermo  erit  aptior,   luxata  esse  ossa;)  fui  tan- 

of  the  words  of  his  holi-  quam  vir  ebrius  super  quem  transiit  vinum  {hoc 

ness.  est  tanquam  vir  obrutus  vino)  a  facie  Jehovse, 
et  a  facie  sermonum  sanctitatis  ejus. 

The  Prophet  here  again  inveighs  against  the  wickedness 
of  the  people ;  but  as  the  prophets  by  their  flatteries  had 
then  led  astray  the  king  and  his  princes,  as  well  as  the 
people,  the  Prophet  directed  his  discourse  to  them,  and  says 
that  his  heart  was  troubled  on  account  of  the  prophets.  We 
know  that  men  think  themselves  half  absolved  when  no 
one  severely  reproves  them.  "When,  therefore,  the  prophets 
ceased  from  their  work,  there  was  so  great  a  security  among 
the  whole  people,  that  there  was  no  fear  of  God  in  them. 
This  is  the  reason  wdiy  the  Prophet  now  says  that  his  heart 
was  troubled  on  account  of  so  much  indifference ;  for  the 
prophets  were,  as  it  is  said  elsewhere,  like  dumb  dogs ;  they 
overlooked  the  most  grievous  and  the  most  atrocious  sins, 
they  made  no  effort  to  restore  the  people  to  the  right  way. 
Troubled,  then,  he  says,  is  my  heart  for  the  prophets;  a 
heavier  judgment  awaited  them,  for  they  ought  to  have  been 
the  instruments  of  God's  Spirit,  the  heralds  of  his  judg- 
ments ;  they  ought  to  have  undertaken  his  cause  by  using 
exhortations,  reproofs,  and  threatenings. 

There  is  yet  no  doubt  but  that  what  is  said  ought  to  be 
extended  to  the  whole  body  of  the  people.  But  Jeremiah 
wished  to  begin  with  the  prophets,  as  though  he  had  said 
that  it  was  monstrous  that  the  prophets  boasted  that  they 
were  God's  ministers,  and  yet  were  dumb  in  the  midst  of  so 
much  wickedness.       On  account  of  the  prophets^  he  says, 

^  These  words  are  connected  with  the  former  verse  in  the  Sept.  where 
they  seem  to  have  no  meaning.  The  Vulg.  puts  them  as  a  heading  to 
what/ollows,  and  Blayney  has  done  the  same,  "  concerning  the  prophets." 


152  COMMENTARIES  ON  JEREMIAH.         LECT.  LXXXVI. 

broken  is  my  heart.  Then  he  says  tliat  his  hones  were  dis- 
jointed. In  the  first  chapter  of  Genesis,  when  Moses  speaks 
of  the  Spirit  as  moving-  on  tlie  waters,  he  uses  the  same  verb, 
but  in  a  difterent  conjugation.  However  this  may  be,  it  is 
most  suitable  to  say  that  his  bones  were  disjointed.^  And 
we  know  that  the  bones  are  tied  together  by  sinews,  that 
tliey  may  not  be  moved  from  their  places  ;  for  the  loosening 
of  one  bone  renders  tlic  whole  body  almost  useless.  He 
meant,  then,  by  this  kind  of  speaking,  to  express  the  most 
painful  perturbation  of  mind,  as  though  he  had  said  that 
what  he  had,  as  the  firmest  and  strongest  thing,  was  become 
weak  and  altogether  feeble. 

He  afterwards  compares  himself  to  a  drunken  man ;  by 
which  metaphor  he  understands  that  he  was  completely 
stunned,  and  that  all  his  senses  were  taken  from  him.  And 
he  adds,  over  whom  wine  has  passed.  The  verb  1^1?,  ohar, 
means  to  pass  beyond  ;  but  to  pass  over  is  its  meaning  here. 
He  who  is  overcome  by  immoderate  drinking  seems  as  though 
he  was  drowned  ;  for  when  one  falls  under  the  water,  he  is 
no  more  sunk  than  he  who  drowns  his  brain  w^ith  wine ;  for 
drunkenness  is  like  a  grave,  inasmuch  as  it  holds  the  whole 
man  under  its  power.  Yet  tlie  Prophet  meant  no  other 
thing  than  that  this  monstrous  thing  rendered  those  astonied 
who  were  of  a  sane  and  sound  mind,  and  that  it  also  shook 
and  disjointed  all  the  members,  and  terrified  and  confounded 
minds  otherwise  quiet  and  tranquil.  For,  certainly,  Jere- 
miah was  a  wise  man,  and  was  also  endued  with  courage,  so 
that  he  would  not  have  quailed  under  every  evil  though 
great  ;  nor  could  he  have  been  easily  overwhelmed  with 
stupor  like  a  drunken  man.  Hence  by  these  comparisons 
he  shews  how  dreadful  and  monstrous  it  was,  that  the  pro- 
phets were  so  unconcerned  as  not  to  say  a  word,  when  they 

The  Syr.  connects  them  with  the  following  words,  as  Calvin  does,  and  our 
version,  and  also  the  Arab,  and  Targ.  The  most  suitable  rendering 
would  be, — 

For  the  prophets  broken  is  my  heart  within  me. 
The  sentence  is  otherwise  hardly  complete.     It  may  be  rendered  "  with 
regard  to  the  prophets,"  &c. — Ed. 

'  The  idea  of  shaking  or  trembling  is  commonly  given  here  to  the  verb  : 
"are  shaken,"  Sept.;  "have  trembled,"  Vulg..,  Syr.,  and  Targ.  The 
word  «  tremble"  is  the  most  suitable. — Ed. 


CHAP.  XXIII.  9.       COMMENTARIES  ON  JEREMIAH.  loo 

saw  that  impiety  and  contempt  of  God  were  so  rampant, 
when  they  saw  the  whole  land  defiled  with  every  kind  of 
wickedness,  as  we  shall  presently  see. 

Then  he  says,  On  account  of  Jehovah,  and  on  account  of 
the  words  of  his  holiness.  By  saying,  on  account  of  Jehovah, 
he  brings  God  before  them  as  a  judge  and  avenger  ;  as 
though  he  liad  said,  "  If  they  believe  that  there  is  a  God  in 
heaven,  it  is  a  wonder  that  they  are  so  brutish  as  to  dare  to 
boast  of  liis  name,  and  yet  silently  to  allow  heaven  and 
earth  to  be  mingled  together.  Wliere,  then,  is  their  reason, 
when  they  dare  so  heedlessly  to  profess  a  name  so  fearful 
and  awful  ?  for  whenever  God's  name  is  mentioned,  there 
ought  to  come  into  their  minds  not  only  his  goodness  and 
mercy,  but  also  his  severity,  and  then  his  power,  which  is 
dreadful  to  all  the  wicked.  As  then  these  men  dare  thus 
to  trifle  with  God,  must  not  their  stupidity  be  monstrous  ?" 
"What,  then,  the  Prophet  means  is  this, — that  it  was  a  won- 
der that  the  prophets  undertook  their  office,  and  yet  had 
no  concern  for  the  glory  of  God. 

And  he  adds.  On  account  of  the  luords  of  his  holiness. 
Men  would  seek  easiness  were  not  God  to  rouse  them  by 
his  word.  But  as  the  Law  had  been  written  for  the  Jews, 
as  these  false  prophets  knew  that  if  they  wished  rightly  to 
perform  their  work,  they  ought  to  have  been  the  expounders 
of  the  Law — as  these  things  were  sufficiently  known,  the 
Prophet  justly  refers  here  to  the  word  of  God,  as  though  he 
would  put  a  bridle  in  their  mouths,  lest  they  should,  alter 
their  usual  manner,  evade  what  a  bare  profession  of  God's 
name  implied.  Since,  then,  God  had  testified  in  his  Law 
how  he  would  have  his  people  ruled,  how  was  it  that  these 
prophets  were  not  terrified  by  God's  words  ?  And  as  hypo- 
crites not  only  despise  God  himself,  and  depreciate  his  glory, 
but  also  disregard  the  doctrine  of  his  law,  the  Prophet 
adorns  God's  words  with  a  remarkable  encomium,  calling  his 
words  the  words  of  his  holiness.  And  he  thus  calls  God's 
words  holy,  and  therefore  inviolable,  in  order  that  the 
ungodly  might  know,  that  a  dreadful  vengeance  was  nigh 
them,  because  they  disregarded  both  God  and  his  holy 
words.     It  follows — 


15^  COMMENTARIES  ON  JEREMIAH.         LECT.LXXXVI. 

10.  For  the  land  is  full  of  adul-  10.  Quia  adulteriis  referta  est 
terers  ;  for  because  of  swearing  the  terra,  quia  a  facie  jurisjurandi  {vel, 
land  mourneth  ;  the  pleasant  places  perfidife)  luxit  terra,  aruerunt  speci- 
of  the  wilderness  are  dried  up,  and  osa  deserti  (vel,  caulse  deserti ;  nam 
their  course  is  evil,  and  their  force  pluribus modis vertunt ;)  etfuit cur- 
is  not  right.  sus  eorum  raalus,  et  robur   eorum 

non  rectum. 

Jeremiah  now  assigns  the  reason  why  lie  was  so  much 
horrified  hy  the  insensibility  which  he  observed  in  the  pro- 
phets. If  things  were  in  good  order,  or  if,  at  least,  they  were 
tolerable,  the  prophets  would  have  more  calmly  addressed 
the  Jews  ;  for  what  need  is  there  to  make  a  great  ado  when 
men  willingly  follow  what  God  commands  ?  When,  there- 
fore, ^\Q  have  to  do  with  meek  and  modest  men,  vehemence 
is  foolish  ;  and  they  who  thus  bestir  themselves,  and  seek, 
through  great  ambition,  to  shew  very  fervid  zeal  when  there 
is  no  need,  are  nothing  but  apes  ;  but  when  things  are  in 
disorder  and  confusion,  then  vehemence  is  wanted.  Jere- 
miah now  declares  that  things  were  so  extremely  out  of 
order,  that  the  prophets  could  not  have  been  silent,  except 
they  were  like  logs  of  wood. 

These  two  things,  then,  ought  to  be  connected  together, 
— that  the  prophets  were  dumb, — and  that  they  were  dumb 
when  there  was  the  greatest  necessity  for  speaking  ;  for  they 
saw  the  land  filled  with  adulteries.  Though  he  names  adul- 
terers, he  yet  condemns  the  crime.  As  then  the  land  was 
polluted  by  adulteries  and  perjuries,  as  they  all  gave  them- 
selves up  to  do  evil,  it  was  by  no  means  to  be  tolerated  that 
the  prophets  should  not  be  indignant,  as  though  things 
were  well  ordered  and  peaceable. 

We  hence  see  how  much  God  abhors  sloth  in  the  ministers 
of  his  word,  in  those  whom  he  appoints  as  teachers  in  his 
Church,  while  they  connive  at  wickedness,  and  heedlessly 
pass  by  adulteries,  and  fornications,  and  perjuries,  and  frauds, 
and  other  kinds  of  wrongs  ;  for  if  there  were  even  the  least 
particle  of  religion  in  their  hearts,  they  would  certainly  have 
been  moved,  and  could  not  have  been  for  a  moment  silent. 
For  if  that  zeal  ought  to  be  in  all  God's  children,  which  was 
in  the  Psalmist,  "  The  zeal  of  thine  house  has  consumed  me, 
and  the  reproaches  of  them  who  reproached  thee  have  fallen 
upon  me,"  (Psalm  Ixix.  10,)  how  inexcusable  must  be  the 


CHAP.  XXIII.  10.  COMMENTARIES  ON  JEREMIAH.  155 

indifference  of  prophets,  when  they  see  God's  name  exposed 
to  mockery,  and  when  they  see  every  kind  of  wickedness 
prevailing  ?  We  now  see  not  only  what  the  Prophet  teaches 
in  this  passage,  but  also  the  usefulness  of  his  doctrine  and 
how  it  ought  to  be  applied.  Let  us  then  learn,  that  the 
more  liberty  men  take  in  sinning,  and  the  more  audaciously 
their  impiety  and  contempt  of  God  break  out,  the  more 
sharply  ought  prophets  and  faithful  teachers  to  reprove  and 
condemn  them ;  and  that  it  is  the  time  of  fighting,  when 
the  world  thus  presumptuously  and  furiously  rise  up  against 
God. 

The  Prophet  mentions  some  kinds  of  evil,  and  yet  docs 
not  enumerate  all  kinds  ;  but  under  adulteries  and  perjuries 
he  includes  also  other  crimes.  As  to  the  word  H^i^,  ale, 
it  properly  means  swearing  ;  but  as  cursing  often  accom- 
panies it,  some  render  it  here  "  execration.''^  But  I  rather 
think  that  what  is  meant  is  perjury,  and  that  swearing  hero 
is  taken  in  a  bad  sense,  signifying  swearing  falsely  in  the 
name  of  God. 

Mourned,  he  says,  has  the  land,  and  dried  up  have  the  pas- 

1  The  early  Versions  and  the  Targum  differ  as  to  this  word:  the  Sept., 
the  Si/r.,  and  the  Arab,  have  "  on  account  of  these,"  that  is,  adulterers ; 
the  Vulg.,  "  on  account  of  a  curse,"  that  is  of  God;  the  Targ.,  "  on  ac- 
count of  false  swearing."  Blayney  says,  that  there  is  nothing  here  about 
swearing,  and  renders  the  words  "  because  of  these:"  but  the  14th  verse 
decides  the  question,  where  we  have"  adultery"  and  '•'  walking  in  lies," 
ascribed  to  the  same  persons,  the  prophets.  That  nP5<  means  sometimes 
"  false  swearing,"  is  evident  from  Hosea  iv.  2  ;  and  in  Hosea  x.  4,  we  have 
the  word  "falsely"  added  to  it.  Their  false  swearing  was  their  unfaithful- 
ness to  God's  covenant,  their  apostasy  in  worshipping  idols.  And  the 
charge  of  being  "  adulterers"  seems  to  refer  to  their  spiritual  adultery — 
their  idolatry,  and  not  as  Calvin  and  others  think,  to  that  which  is  natu- 
ral. Everything  in  the  context  favours  this  view ;  their  wickedness  was 
found  in  God's  house,  verse  11 ;  and  a  comparison  is  made  between  them 
and  the  Samaritan  prophets,  verse  14.  The  construction  of  this  verse 
leads  us  to  the  same  conclusion :  when  two  ""^  occur  in  succession,  as  here, 
they  may  be  rendered  as  and  so, — 

As  the  land  has  been  filled  with  adulterers, 

So  for  false  swearing  has  the  land  mourned, 

Withered  have  the  pastures  of  the  wilderness  ; 

And  their  course  has  become  calamitous, 

And  their  strength  not  firm,  (that  is,  to  run  their  course.) 
Houhigant  and  Horsley  have  re-arranged  the  whole  verse,  and  made  seve- 
ral transpositions.     Had  these  learned  men  for  a  moment  reflected  how 
such  delocations  of  words,  as  they  suppose,  could  have  taken  place,  they 
would  have,  no  doubt,  restrained  their  innovating  propensities. — Ed. 


156  COMMENTARIES  ON  JEREMIAH.        LECT.LXXXVI. 

tai^es  of  the  desert.  Here  the  Prophet  strikingly  shews  how 
shameful  was  that  torpor  of  which  he  speaks,  for  the  land 
itself  cried  out,  and  not  only  the  land  which  was  cultivated 
and  had  on  it  many  men,  but  also  the  very  mountains  and 
their  recesses.  He  says  that  the  land  was  in  mourning,  be- 
cause God  shew^ed  his  judgments  everywhere  by  rendering  the 
fields  barren,  and  by  other  means  which  he  used  as  punish- 
ments. And  it  is  a  very  striking  mode  of  speaking,  when 
the  Prophet  mentions  the  mourning  of  the  land,  as  though 
it  assumed  the  character  of  a  mourner,  when  it  saw  God 
angry  on  account  of  the  wickedness  of  men.  It  is,  indeed, 
a  kind  of  personification,  tliough  he  does  not  introduce  the 
land  as  speaking  ;  but  he  describes  mourning  as  it  appeared 
in  the  sterility  of  the  land,  and  also  in  hails  and  storms,  in 
unseasonable  rains,  in  droughts,  and  in  other  calamities. 

Whenever  then  God  raises  his  hand  to  punish  men  for 
their  sins,  if  they  themselves  perceive  it  not,  the  very  land, 
which  is  without  sense  and  feeling,  ought  to  fill  them  with 
shame  for  their  madness ;  for  mourning  appears  in  tlie  very 
land,  as  though  it  knew^  that  God  was  displeased  with  it. 
When,  therefore,  men  sleep  in  their  sins,  and  thus  disregard 
God's  vengeance,  how  monstrous  must  be  their  torpor  ! 
And  if  this  be  intolerable  in  the  common  people,  what  can 
be  said  of  the  prophets,  who  ought  to  proclaim  such  words 
as  these, — "  Cursed  is  he  who  has  transgressed  the  precepts 
of  this  law" — "  cursed  is  he  who  has  corrupted  the  worship 
of  God'' — or,  "  who  hath  dealt  unjustly  with  his  neigh- 
bour,"— and  whatever  else  the  law  contains  ?  (Deut  xxvii. 
26  ;  xxviii.  47,  58.)  We  now  then  perceive  how  cmphati- 
cal  are  the  words  when  the  Prophet  says,  Mourned  has  the 
land. 

And  he  amplifies  the  same  thing  by  saying.  Dried  up  have 
the  beautiful  jylaces  of  the  desert ;  as  though  he  had  said,  that 
God's  judgments  were  seen  in  the  remotest  places,  not  only 
in  the  plains,  wdiere  the  greater  number  of  men  dwelt,  did  the 
land  mourn  ;  but  if  any  one  ascended  the  mountains,  where 
shepherds  only  with  their  flocks  were  to  be  found,  even  there 
the  wrath  of  God  was  visible  ;  and  the  very  mountains  cried 
out  that  God  was  angry  ;  and  yet  men  still  deluded  them- 


CHAP.XXIII.  1].        COMMENTARIES  ON  JEREMIAH.  157 

selves,  who,  at  the  same  time  were  expounders  of  the  law, 
who  were  the  mouth  of  God,  and  to  whom  he  had  commit- 
ted the  office  of  reproving  ;  but  they  were  dumb  !  We  now 
understand  what  these  words  contain,  and  what  is  to  be 
learnt  from  them. 

He  adds,  that  their  course  was  evil,^  and  that  their  strength 
was  not  right  Bj  course  he  no  doubt  means  their  doings 
and  all  their  actions,  and  also  the  aid  which  they  proposed 
to  themselves  ;  for  our  life  is  called  a  course,  because  God 
has  not  created  us  that  we  may  lie  down  in  one  place, 
but  he  has  set  before  us  an  end  for  which  we  are  to  live. 
Therefore,  by  course,  the  Scripture  means  all  our  doings,  and 
the  very  end  for  which  we  are  to  live.  He  then  says,  that  all 
their  strength  had  been  perverted  ;  that  is,  tliat  they  had 
applied  all  their  powers  to  do  evil.  It  then  hence  appears 
that,  except  the  prophets  had  been  perfidious,  they  would 
have  thought  it  full  time  to  cry  out,  when  men  provoked 
God  with  so  much  audacity  in  their  wicked  courses.  It  fol- 
lows— 

11.  For  both  prophet  and  priest         11.   Quia  tarn  propheta  quam  sa- 

are  profane  :  yea,  in  my  house  have  cerdos    impia    egerunt ;    etiara    in 

I  found  their  wickedness,  saith  the  domo  mea  deprehendi  (vel,  reperi) 

Lord.  malitiam  ipsorum,  dicit  Jehova. 

He  adds  here  that  it  ought  not  to  appear  strange  that  the 
prophets  were  silent  when  they  ought  to  have  loudly  cried 
out,  because  they  were  guilty  themselves  :  and  whence  can 
freedom  of  speech  come  except  from  a  good  conscience? 
Hypocrites,  who  indulge  themselves,  are  indeed  often  severe 
against  others,  and  even  more  than  necessary  ;  but  no  one 
can  dare  honestly  to  cry  out  against  wickedness,  but  he  who 
is  innocent.  For  he  who  condemns  others  seems  to  make 
a  law  for  himself,  according  to  what  a  heathen  writer  has 
said,  (Cicero  in  Salustium.)  Then  the  Prophet  here  shews 
to  us  why  the  prophets  were  not  only  idle,  but  were  even 

1  That  the  word  means  "  course,"  is  evident  from  chapter  viii.  6, 
Avhere  it  can  have  no  other  meaning.  So  it  is  rendered  by  the  Sept.  and 
he  Vulg.     Blayney  gives  it  another  meaning. 

Their  will  also  hath  been  wickedness, 
And  their  might  without  right. 
He  derives  it  from  T\T\,  to  choose,  and  not  from  Y^^,  run  :  but  the  sense  of 
the  last  line  is  hardly  discernible. — Ed. 


1 58  COMMENTARIES  ON  JEREMIAH.       LECT.  LXXXVI. 

like  stocks  and  stones ;  for  in  speaking  against  wickedness, 
it  was  necessary  for  them  in  the  first  place  to  amend  them- 
selves ;  for  their  lives  were  wholly  dissolute.  As  then  they 
were  of  all  the  most  wicked,  they  could  not  boldly  cry  out 
against  others  ;  and  hence  the  Prophet  condemns  them, 
because  their  own  impiety  prevented  them  to  perform  their 
own  duty. 

It  is,  indeed,  possible  for  one  to  live  soberly,  honestly,  and 
justly,  and  yet  to  connive  at  the  wickedness  of  others ;  but 
the  Prophet  here  condemns  the  pro23hets  and  priests  on  two 
accounts, — for  being  mute,  and  for  not  undertaking  God's 
cause  when  they  saw  the  land  polluted  with  all  kinds  of  de- 
filements ;  and  he  then  shews  the  fountain  of  this  evil,  that 
is,  the  cause  why  they  were  idle  and  wholly  indifferent,  and 
that  was,  because  they  dared  not  say  a  word  against  those 
crimes  of  which  they  were  themselves  gtiilty,  yea,  with  which 
they  were  more  loaded  than  even  the  common  people.  We 
now  perceive  the  Prophet's  object  in  saying  that  both  the 
2)riests  and  the  prophets  had  acted  imjnously  ;^  it  was  to 
shew,  that  their  contempt  of  God,  for  which  the}^  were  noto- 
rious, and  also  their  wickedness,  had  taken  away  from  them 
all  power  and  freedom  in  acting. 

It  is  added.  Even  in  my  house  have  I  found  their  wicked- 
ness. He  enhances  what  he  had  said  of  their  impiety ;  for 
they  were  not  only  infamous  and  wicked  in  common  life,  as 
to  the  duties  of  the  Second  Table ;  but  they  also  corrupted 
the  whole  service  of  God,  and  the  true  Prophets  were  de- 
rided by  them.     For  what  was  found  to   be  the  priests' 

1  This  verb  is  used  three  times  in  chap.  iii.  ver.  1,  2,  and  9,  and  in  every 
instance  in  the  sense  of  defiUng  the  land  with  adultery,  and  in  the  two  last 
verses,  with  spiritual  adultery — idolatry.  It  is  rendered  here  passively 
by  the  Sept.  and  the  Vuhj.,  "have  become  defiled;"  but  it  is  most  com- 
monly used  in  a  transitive  sense ;  and  so  Jan.  and  Trem.  render  it  here, 
and  consider  it,  the  land,  as  understood  after  it ;  and  this  is  most  consis- 
tent with  the  context, — 

For  both  prophet  and  priest  have  defiled  it : 

Also  in  my  house  have  1  found 

Their  wickedness,  saith  Jehovah. 
The  "house"  of  God  is  here  put  in  contrast  with  the  land  or  the  country; 
and  in  ver.  15,  it  is  expressly  said  that  from  Jerusalem  pollution  had  gone 
forth  throughout  all  the  land.  Idolatry  is  evidently  what  is  meant 
throughout  this  passage,  from  ver.  9  to  15.  Calvin  as  to  this  verb  has 
followed  the  Sjriac  version. — Ed. 


CHAP.XXIII.il.      COMMENTARIES  ON  JEREMIAH.  159 

wickedness  in  tlie  Temple,  excej^t  that  they  practised  a  sort 
of  merchandise  under  the  cover  of  the  priesthood  ?  and  then 
the  prophets  vitiated  and  adulterated  God's  worship  ;  and 
what  was  religion  to  them  but  the  means  of  filthv  lucre  or 
gain  ?  Wlicn,  therefore,  the  prophets  thus  trod  under  foot 
tlie  service  of  God,  corrupted  and  perverted  the  Law  to  make 
gain  or  to  acquire  power,  their  impiety  was  not  only  seen  in 
the  habits  of  daily  life,  but  also  in  the  very  Temple  of  God, 
that  is,  with  regard  to  the  sacerdotal  office. 

Now,  since  this  is  true  as  to  what  took  place  under  the 
Law,  there  is  no  wonder  that  such  a  base  example  is  to  be 
seen  in  the  present  day.  And  hence  also  is  discovered  the 
folly  of  the  Papists,  who  think  that  they  ingeniously  evade 
every  objection  as  to  the  crimes  of  the  Pope  and  his  filthy 
clergy,  by  saying  that  the  Pope  indeed  may  be  wicked,  as 
almost  all  of  them  have  been,  and  that  the  same  thing  may 
be  said  of  their  mitred  bishops ;  but  tliat  the  Pope,  as  a 
Pope,  cannot  err,  and  that  the  bishops,  as  bishops,  that  is, 
in  their  government  and  office,  are  ruled  by  the  Holy  Spirit, 
because  they  represent  the  Church.  But  are  they  better 
than  these  ancient  priests,  w^hom  God  himself  had  expressly 
appointed,  and  to  whom  he  commanded  obedience  to  be  ren- 
dered by  the  whole  people  ?  But  the  Prophet  not  only  says 
here  that  they  were  wicked,  that  they  acted  impiously  and 
wickedly  towards  their  neighbours,  that  they  committed 
plunders  and  robberies,  that  they  were  given  to  violence  and 
rapacity,  that  they  abandoned  themselves  to  adultery  and 
to  every  other  crime ;  but  he  says  also,  that  their  wickedness 
was  found  in  the  very  Temple,  that  is,  in  the  very  sacred 
office  itself;  for  not  only  was  their  life  wicked,  but  they  also 
impiously  and  perfidiously  corrupted  the  doctrine  of  God 
and  subverted  his  worship. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  hast  been  pleased  to  set  before 
us  an  example  of  every  perfection  in  thine  only-begotten  Son, 
we  may  study  to  form  ourselves  in  imitation  of  him,  and  so  to 
follow  not  only  what  he  has  prescribed,  but  also  what  he  really 
performed,  that  wc  may  prove  ourselves  to  be  really  his  mem- 


160  COMMENTARIES  ON  JEREMIAH.        LECT.  LXXXVII. 

bers,  and  thus  confirm  our  adoption ;  and  may  we  so  proceed  in 
the  whole  course  of  our  life,  that  we  may  at  length  be  gathered 
into  that  blessed  rest  which  the  same,  thine  only-begotten  Son, 
hath  obtained  for  us  by  his  own  blood. — Amen. 


12.  Wherefore  their  way  shall  be  12.    Propterea    erit    via    eorum 

unto  them  as  slippery  ways  in  the  ipsis  tanquam  lubricitates,  in  cali- 

darkness ;  they  shall  be  driven  on,  gine  impingent,  et   cadent   in    ea ; 

and  fall  therein :  for  1  will  bring  evil  quia    inducam    super    eos    malum, 

upon  them,  even  the  year  of  their  annum  visitationis  eorum,  dicit  Je- 

visiUtion,  saith  the  Lord.  hova. 

Here  he  declares  to  false  prophets  and  unfaithful  priests 
that  the  Lord's  judgment  was  nigh  at  hand,  because  they 
had  deceived  the  people.  But  he  speaks  figuratively  when 
he  says,  that  their  way  would  be  to  them  as  lubricities.  By 
way  he  understands  the  means  which  they  thought  to  be  of 
the  best  kind,  as  elsewhere,  nearly  in  the  same  sense,  wdiat 
is  deemed  delectable,  or  what  conduces  to  sustain  life,  is 
called  "  the  table''  of  the  wicked.  (Ps.  Ixix.  22.)  The  mean- 
ing then  is,  that  when  they  thought  all  things  prosperous, 
as  if  one  made  his  way  through  a  plain,  they  would  find 
themselves  on  a  slippery  ground.  Their  way,  then,  would 
be  to  them  as  luhricities,^  that  is,  when  they  seemed  to  take 
a  safe  counsel  and  so  prudently  to  set  all  things  in  order,  as 
that  nothing  could  happen  amiss  to  them,  their  way  would 

^  Such  is  the  word  literally ;  but  there  is  here  an  ellipsis,  not  uncommon 
in  Hebrew ;  the  word  way  is  left  out  before  "  lubricities"  or  slipperinesses. 
The  word  being  plural,  and  a  reduplicate,  expresses  what  is  extreme — 
"  most  slippery,"  or,  -wholly  slippery, — 

12.  Therefore  their  way  shall  be  to  them, 

As  a  ivay  wholly  slippery  in  thick  darkness ; 

They  shall  drive  on  and  fall  in  it ; 

For  I  will  bring  on  them  an  evil — 

The  year  of  their  visitation,  saith  Jehovah. 
It  is  not  darkness,  but  thick  darkness  is  what  the  word  means ;  and  it  is 
connected  with  the  previous  words  by  the  7arg.  and  by  all  the  versions, 
except  the  Syr. ;  which  Blayney  has  thus  followed, — 

Into  darkness  shall  they  be  thrust  and  shaU  fall  therein. 
But  this  spoils  the  whole  force  of  the  passage :  their  way  was  to  be  alto- 
gether slippery,  and  also  in  thick  darkness ;  along  which  they  would  be 
hurried  on,  or  slide,  or  drive  on,  and  the  inevitable  effect  would  be  falling. 
—Ed. 


CHAP.  XXIII.  13,  14.       COMMENTARIES  ON  JEREMIAH.  161 

become  slippery,  and  tliat  in  darkness.  He  doubles  tlie  evil ; 
for  one  may  stand  on  a  slippery  ground,  and  yet  may  take 
care  of  himself  on  seeing  danger ;  but  when  darkness  is 
added  to  the  slippery  ground,  he  who  can  neither  stand  nor 
move  can  hardly  do  otherwise  than  fall,  either  on  this  or 
that  side  :  hence  he  says,  they  shall  stumble  and  fall  in  it. 

The  reason  follows,  even  because  the  Lord  was  disj^leased 
with  them.  They  could  not  then  escape  ruin,  for  they  had 
to  do  with  God.  But  as  the  ungodly  derive  false  confidence 
from  God's  forbearance,  so  that  they  dare  to  glory  in  their 
wickedness,  he  adds,  the  year  of  their  visitation.  Though, 
then,  God  would  not  immediately  put  forth  his  hand  to 
punish  them,  yet  their  time  was  to  come ;  for  the  year  of 
visitation  means  the  suitable  time  which  God  has  determined 
within  himself  He  indeed  defers  punishment ;  but  when 
hypocrites  and  his  despisers  have  long  abused  his  forbear- 
ance, he  then  suddenly  begins  to  thunder  against  them  ;  and 
this  is  the  year  of  visitation.     It  follows, — 

13.  And  I  have  seen  folly  in  the  13.  In  prophetis  (Et  in  prophetis) 
prophets  of  Samaria ;  they  prophe-  Samarise  vidi  fatuitatem  {veU  insul- 
sied  in  Baal,  and  caused  my  people  sum,  aut^  insulsitatem ;)  prophetant 
Israel  to  err.  in  Baal,  et  errare  faciunt  {vel,  deci- 

piunt)  populum  meum  Israel. 

14.  I  have  seen  also  in  the  pro-  14.  Et  in  prophetis  Jerusalem 
phets  of  Jerusalem  an  horrible  thing:  vidi  pravitatem,  adulterando  et  am- 
they  commit  adultery,  and  walk  in  bulando  in  fallacia ;  et  roborant 
lies ;  they  strengthen  also  the  hands  manus  improborum,  ut  non  rever- 
of  evil-doers,  that  none  doth  return  tantur  quisque  a  malitia  sua ;  erunt 
from  his  wickedness :  they  are  all  of  mihi  omnes  tanquam  Sodoma,  et 
them  unto  me  as  Sodom,  and  the  habitatores  ejus  tanquam  Gomor- 
inhabitants  thereof  as  Gomorrah.  rha. 

These  two  verses  are  to  be  read  together ;  for  there  is  no 
doubt  but  that  the  Prophet  here  compares  the  false  pro- 
phets, who  had  corrupted  God's  worship  in  the  kingdom  of 
Israel,  with  those  in  Jerusalem  who  wished  to  appear  more 
holy  and  more  perfect.  And  he  thus  compares  them  that 
he  might  set  forth  those  who  sought  to  be  deemed  God's 
faithful  ministers,  as  being  by  far  the  worst ;  for  he  says, 
that  he  had  found  fatuity  in  the  prophets  of  Samaria,  but 
depravity  in  the  prophets  of  Jerusalem.  They,  are,  therefore, 
mistaken  in  my  judgment  who  take  also  H/^n,  tephle,  as 
meaning  depravity ;  for  they  do  not  consider  that  he  here 

VOL.  III.  L 


162  _  COMMENTARIES  ON  JEREMIAH.        LECT.LXXXVIT. 

enhances  by  comparison  their  wickedness  who  thought  them- 
selves the  best,  as  they  say,  without  exception. 

As  to  the  prophets  of  Samaria,  they  had  been  long  ago 
condemned  ;  nor  was  there  any  at  Jerusalem  who  dared 
openly  to  defend  them ;  for  they  had  departed  from  the 
worship  of  God,  and  had  led  away  the  people  from  the  only 
true  Temple  and  altar.  They  were  then  held  at  that  time 
in  the  kingdom  of  Judah  as  apostates,  perfidious,  and  un- 
principled. But  the  kingdom  of  Judah  still  wished  to  be 
deemed  pure  and  blameless  ;  and  the  prophets,  who  were 
there,  boasted  that  they  were  uncorrupt  and  free  from  every 
spot.  The  Prophet  therefore  says,  that  fatuity  had  been 
found  in  the  prophets  of  Samaria,  that  is,  in  those  who  had 
corrupted  the  ten  tribes,  and  vitiated  there  the  pure  worship 
of  God  ;  but  that  there  was  more  wickedness  in  the  prophets 
of  Jerusalem  and  of  the  kingdom  of  Judah,  because  they 
were  not  only  foolish,  but  also  designedly  subverted  all  reli- 
gion, and  allowed  liberty  in  all  kinds  of  wickedness,  so  that 
they  carried  as  it  were  a  banner  in  approbation  of  every 
species  of  iniquity.  We  hence  see  that  tlie  object  of  Jere- 
miah was  to  shew,  that  the  prophets  of  the  kingdom  of  Judah 
surpassed  in  impiety  those  very  prophets  whom  they  proudly 
condemned ;  for  they  were  not  only  fatuitous  and  foolish, 
but  had  designedly  as  it  were  conspired  against  God,  and 
had  become  open  enemies  not  only  to  religion  but  to  all  laws. 

As  to  the  words,  that  he  found  fatuity^  in  the  prophets  of 
Samaria,  he  speaks  in  the  person  of  God,  who  is  the  only  fit 
judge.  And  he  subjoins  the  cause  of  their  senselessness,  be- 
cause they  prophesied  hy  Baal,  and  made  the  people  of  Israel 
to  go  astray.  Had  Jeremiah  spoken  only  of  these,  he  would 
no  doubt  have  used  stronger  terms  in  describing  their  sin  ; 

^  Rendered  "iniquities"  by  the  Sept. ;  "  fatuity"  by  the  Vulg. ;  "  false- 
hood" by  the  >Sj/r. ;  and  "  impiety"  by  the  Targ.  Blayney  has,  "  that 
which  was  disgusting."  The  word,  as  here,  is  found  only  in  two  other 
places,  Job  i.  22;  xxiv.  12.  It  means,  not  what  is  "disgusting,"  but 
what  is  crude,  insipid,  untempered,  and  hence  figuratively,  what  is  unrea- 
sonable, absurd,  fatuitous,  foolish.  It  is  rendered  "  folly"  in  Job.  The 
Vulg.,  which  is  followed  by  Calvin,  gives  its  best  meaning  here — "  fatuity." 
To  prophesy  by  Baal  was  the  effect  of  infatuation ;  it  was  an  absurd  and 
fatuitous  thing.  This  was  the  character  of  the  thing  in  itself;  and  the 
evilwhich  this  fatuity  produced  was  to  lead  the  people  astray. — Ed. 


CHAP.  XXIII.  13, 14.       COMMENTARIES  ON  JEREMIAH.  163 

but  as  he  was  contrasting  them  with  those  who  were  worse, 
he  was  satisfied  witli  the  word  fatuity ;  as  though  he  had 
said,  "Were  any  one  to  consider  them  by  tliemselves,  they 
were  indeed  very  wicked,  and  deserved  the  most  severe 
punishment ;  but  if  they  be  compared  with  the  prophets  of 
Judah,  then  they  must  be  deemed  only  fatuitous  and  sottish." 
Then  the  copulative  is  to  be  rendered  thus,  "  I  have,  indeed, 
seen  fatuity  in  the  prophets  of  Samaria ;''  and  then  diffe- 
rently in  the  following  clause,  "  but  in  the  prophets  of  Judah 
I  have  seen  dej^ravity."  It  is  to  be  read  adversatively  in 
this  verse,  and  concessively  in  the  former.  Then  in  the  pro- 
phets of  Jerusalem  have  I  seen  depravity} 

It  follows,  They  commit  adultery,  and  walk  in  deception. 
Expositors  think  that  there  is  a  change  of  number  ;  but 
what  if  these  words  be  applied  to  the  people  ?  as  though 
Jeremiah  had  said,  "When  any  one  is  an  adulterer,  when 
any  one  walks  in  deception,  that  is,  when  any  one  is  fraudu- 

'  Or  "  wickedness— ^rav I to^em,'*  rendered  "  horrible  things"  by  the 
Sept.i  and  "  folly"  by  the  Syr.  The  Vulg.  and  the  Targ.  go  altogether 
astray.  The  word  means  properly  horridness,  hideousness,  or  a  horrid 
thing,  and  may  be  rendered  enormity.  The  difference  found  in  the  Targ. 
and  the  Versions,  as  to  the  word  and  the  manner  of  rendering  the  words 
which  follow,  seems  to  shew  that  the  passage  was  not  understood.  I  offer 
the  following  version, — 

14.  But  among  the  prophets  of  Jerusalem 
Have  I  seen  a  horrid  thing — 

The  committing  of  adultery  and  walking  in  falsehood ; 
And  they  have  strengthened  the  hand  of  the  wicked, 
That  they  might  not  turn,  each  from  his  wickedness : 
They  are  all  of  them  become  to  me  like  Sodom, 
And  its  inhabitants  like  those  of  Gomorrah. 
The  verb  I  render  "  the  committing  of  adultery,"  is  an  infinitive  without 
a  preposition ;  it  cannot  be  otherwise  rendered  in  our  language,  but  in 
Welsh  it  can  be  rendered  Hterally,  as  an  infinitive  without  a  preposition, 
though  commonly  in  that  language,  as  in  Hebrew,  the  infinitive  mood  has 
a  preposition  before  it.     The  "  horrid  thing"  was  adultery,  that  is,  idolatry, 
combined  with  "  walking  in  falsehood,"  that  is,  with  a  false  profession  of 
prophesying  in  God's  name,  which  is  afterwards  more  distinctly  specified. 
Here  was  the  difference  between  the  prophets:  those  of  Samaria  were 
idolaters,  and  consistently  they  prophesied  in  the  name  of  Baal ;  but  the 
prophets  of  Jerusalem  were  not  only  idolaters,  but  added  to  this  sin  the 
enormity  of  defending  all  they  did  by  alleging  that  they  were  the  Lord's 
prophets.     This  was  the  horrid  thing.     It  is  a  great  sin  to  advocate  error, 
but  to  do  this  in  the  name  of  the  Lord,  or  by  perverting  his  word,  is  a 
horrid  thing.     The  last  line  presents  an  instance  of  that  eUipsis  mentioned 
in  a  Note  on  the  12th  verse.     The  word  "inhabitants"  is  to  be  under- 
stood before  Gomorrah. — Ed. 


164  COMMENTARIES  ON  JEREMIAH.       LECT.  LXXXVII. 

lent,  they  strengthen  the  hands  of  the  wicked."  And,  doubt- 
less, this  sense  seems  here  to  be  the  most  correct.  Then 
Jeremiah  shews  how  they  surpassed  other  prophets  in  im- 
piety, even  because  they  dissimulated  when  they  saw  on  one 
hand  adulteries  prevailing,  and  on  the  other  frauds,  plunders, 
and  perjuries ;  and  not  only  so,  but  they  undertook  the  pa- 
tronizing of  the  wicked,  and  strengthened  the  hands  of  the 
ungodly,  and  added  audacity  to  their  madness.  For  as  fear 
weakens  the  hands,  so  does  shame ;  as,  then,  these  prophets 
removed  shame  as  well  as  fear  from  the  wicked  and  ungodly, 
so  they  strengthened  their  hands ;  that  is,  they  gave  them 
more  confidence,  so  that  they  rushed  headlong  into  eveiy 
evil  more  freely  and  with  greater  liberty. 

That  they  might  not  return,  he  says,  every  one  from  his 
wickedness.  This  is  added  for  the  sake  of  explanation  ;  for, 
as  I  have  said,  either  the  fear  of  God  or  shame  from  men 
might  have  checked  their  audacity  ;  but  when  they  were 
confirmed  and  countenanced,  they  broke  out  into  all  excesses, 
and  hardened  themselves  in  their  obstinac}^ :  That  they  might 
not  return,  every  one  from  his  wickedness. 

In  the  last  place  he  adds.  They  shall  he  to  me  all  of  them 
as  Sodom,  and  its  inhabitants  as  Gomorrah.  We  see  that  the 
last  clause  is  confined  to  the  citizens  of  Jerusalem.  Then 
God  says,  that  these  prophets  would  be  like  the  Sodomites, 
and  the  citizens  of  Jerusalem  like  the  citizens  of  Gomorrah. 
This  is  not  to  be  understood  only  as  to  crimes,  but  also  as 
to  punishment ;  as  though  he  had  said,  that  there  was  no 
more  hope  of  pardon  for  them  than  for  the  Sodomites,  for 
they  had  provoked  to  the  utmost  the  wrath  of  God,  so  that 
he  could  not  now  spare  them.     It  then  follows, — 

15.  Therefore  tlius  saith  the  15.  Propterea  sic  dicit  Jehova  cxer- 
Lord  of  hosts  concerning  the  cituum  super  {vel,  ad)  prophetas  istos, 
prophets,  Behold,  J  will  feed  ICcce  ego  cibabo  cos  amaritudine  {ant, 
them  with  wormwood,  and  make  veneno;  alii  vertunt,  absynthio,  HJj;!? ; 
them  drink  the  water  of  gall  :  sed  nomen  ahsynthii  non  vidctur  qua- 
for  from  the  prophets  of  Jeru-  drare ;  ubicumqiie  enim  ponitur  hcec  vox, 
salem  is  profaneness  gone  forth  significat  amariiudinem  noxiam  et  viru- 
into  all  the  land.  lentem  et  mortiferam,)et  potabo  eos  aqiiis 

veneni  (alii  vertunt,M\\s;  diximus  alibi  de 
hac  voce,  C'N1;)quoniam  a  prophetis  Jeru- 
salem egressa  estimpietas  in  totam  terram. 


CHAP.  XXIII.  15.       COMMENTARIES  ON  JEREMIAH.  165 

This  verse  is  addressed  to  the  prophets  of  the  kingdom  of 
Judah,  as  we  learn  from  its  conclusion  ;  and  thus  the  expo- 
sition which  I  have  given  is  confirmed,  even  this,  that  God 
extenuates  the  fault  of  other  prophets,  in  speaking  of  the 
prophets  of  Jerusalem,  who  boasted  of  greater  sanctity. 
But  he  declares  that  they  would  have  poison  for  meat  and 
gall  for  drink  ;  as  though  he  had  said,  "  I  will  pursue  them 
with  every  kind  of  punishment.''  He  expresses  evidently 
the  same  thing  I  have  before  referred  to,  that  their 
table  would  become  a  snare  to  them.  (Ps.  Ixix.  22.)  The 
ungodly,  indeed,  always  think  that  they  can  by  their  arts 
escape  ;  God  on  the  other  hand  declares,  that  though  they 
might  have  a  table  prepared,  they  yet  would  find  nothing  on 
it,  but  poison  for  meat,  and  gall  for  drink.  For  as  to  God's 
children  and  faithful  servants,  evils  are  turned  to  their 
benefit ;  so  as  to  the  ungodly  and  his  wicked  despisers,  all 
things  must  necessarily  turn  out  for  their  ruin,  even  meat 
and  drink,  and  their  course  of  life,  and  in  a  word  every- 
thing. 

The  cause  follows,  For  gone  forth  is  impiety^  through  the 
whole  land  from  the  prophets  of  Jerusalem.  By  which  words 
he  declares  that  they  were  the  authors  of  all  evils,  so  that 
in  comparison  with  them  the  j)rophets  of  Samaria  might 
have  been  deemed  in  a  manner  righteous.  But  there  is  no 
doubt  but  that  this  declaration  w^as  considered  too  severe ; 
yet  we  see  by  what  necessity  Jeremiah  was  constrained  thus 
to  speak  ;  for  the  lamp  of  God  as  yet  remained  at  Jerusalem, 
according  to  what  is  said  in  many  passages,  nor  was  the  light 
of  sound  doctrine  wholly  put  out.  They  professed  that  they 
continued  to  obey  the  Law ;  and  at  the  same  time  they 
w^ere  much  worse  than  others,  for  not  only  the  worship  of 
God  in  the  Temple  and  in  the  city  was  corrupted,  but  adul- 

^  This  is  the  Syr.^  but  it  is  not  the  meaning;  it  is  properly  rendered 
"  pollution,"  or  defilement,  by  the  Sept.,  the  Vulg.,  and  Arab.,  but  impro- 
perly "  flattery,"  by  the  Targ.  The  verb  from  which  it  comes  is  com- 
monly rendered  to  defile ;  see  Is.  xxiv.  5 ;  Mic.  iv.  11.  The  "  profaneness" 
of  our  version,  and  "  the  perverseness"  of  Blayney,  seem  incorrect ;  the 
■word  is  used  in  neither  sense.  The  pollution  here  was  by  idolatry — the 
adultery  beforementioned.  This  pollution  had  spread  from  Jerusalem 
through  the  whole  land. — Ed. 


166  COMMENTARIES  ON  JEREMIAH.         LECT.  LXXXVII. 

teries,  frauds,  plunders,  and  all  kinds  of  wickedness  prevailed 

everywhere.     He  adds — 

16.  Thus  saith  the  Lord  of  hosts,  16.  Sic  dicit  Jehovah  exercituum, 

Hearken  not  unto  the  words  of  the  Ne    audiatis    verba    prophetarum, 

prophets  that  prophesy  unto  you ;  qui  prophetant  vobis  ;    evanescere 

they  make  you  vain  :  they  speak  a  faciunt   ipsi  vobis,   visionem  cordis 

vision  of  their  own  heart,  and  not  sui  loquuntur,  non  ex  ore  Jehovae. 
out  of  the  mouth  of  the  Lord. 

What  is  here  said  must  liave  appeared  very  severe,  and 
must  have  grievously  offended  the  people ;  for  Jeremiah 
forbade  tliem  to  hear  the  teaching  of  the  prophets.  He  in- 
deed concedes  to  them  tlie  name  of  prophets,  which  was 
a  sacred  name ;  but  yet  he  discredits  them,  and  deprives 
them  of  all  dignity.  He  speaks  not  of  magicians  or  impos- 
tors, who  were  aliens  to  God's  people ;  he  speaks  not  of 
Egyptians,  or  Chaldeans,  or  any  like  them,  nor  does  he  speak 
of  the  prophets  of  Samaria,  but  of  those  who  daily  appeared 
in  the  Temple  and  boasted  that  they  were  divinely  chosen, 
endued  with  the  spirit  of  revelation,  and  that  they  brought 
nothing  but  what  God  had  committed  to  them.  As  then 
Jeremiah  forbade  them  to  hear  these,  some  great  perplexity 
must  have  necessarily  seized  the  minds  of  all,  especially  of 
the  simple, — "  What  does  this  mean  ?  why  does  God  suffer 
these  unprincipled  men  to  occupy  a  place  in  the  Temple,  and 
to  exercise  there  the  prophetic  office,  while  at  the  same  time 
they  are  cheats,  perjurers,  and  impostors?" 

In  the  same  manner  we  see  that  many  at  this  day  are  per- 
plexed on  account  of  the  discords  by  which  the  Church  is 
harassed,  and  as  it  were  torn  to  pieces.  We  are  constrained 
to  contend  with  those  who  arrogate  to  themselves  the  name 
of  the  Catholic  Church,  wlio  boast  that  they  are  bishops, 
vicars  of  Christ,  successors  of  the  Apostles.  When  tlierefore 
the  ignorant  see  such  hostile  conflicts  in  the  very  bosom  of 
the  Church,  tlicy  must  necessarily  be  terrified,  and  such  a 
stumbling-block  shakes  dreadfull}^  their  faith.  Hence  this 
passage  ought  to  be  especially  noticed ;  for  though  at  first 
ignorant  people  may  be  disturbed  by  such  a  prohibition  as 
this,  yet  every  one  who  really  fears  God  will  exercise  his 
mind,  so  that  he  may  distinguish  between  false  and  true 
prophets  ;  and  God  will  never  leave  liis  chosen  people  desti- 


CHAP.  XXIII.  16.       COMMENTARIES  ON  JEREMIAH.  167 

tute  of  the  spirit  of  judgment  and  discernment,  when  teach- 
ers contend  on  both  sides,  and  tumults  nearly  overthrow  the 
Church ;  even  then,  as  I  have  said,  God  will  preserve  his 
own  elect,  provided  we  piously  and  humbly  strive  to  sub- 
mit to  his  word ;  he  will  also  guide  us  by  his  hand,  so  that 
we  may  not  be  deceived.  Since  then  God  had  commanded 
Jeremiah  to  forbid  the  people  to  hear  the  false  prophets,  let 
us  not  at  this  day  wonder,  that  faithful  teachers  who  desire 
to  maintain  true  doctrine  and  genuine  piety,  feel  themselves 
constrained  to  oppose  these  men  of  titles  who  shelter  them- 
selves under  the  masked  names  of  pastors,  and  prelates,  and 
bishops,  that  they  may  delude  the  unwary  and  the  ignorant ; 
Hear  ?io^,hesays,  the  words  of  the  prophets  who  prophesy  toyou. 
He  adds.  They  make  you  to  he  vain;  that  is,  they  infatuate 
you.^  But  this  would  not  have  been  sufficient,  had  he 
not  added  what  more  fully  confirmed  it.  Hence  Jeremiah 
says,  that  they  brought  forward  the  vision  of  their  own 
hearts,  and  did  not  speak  what  came  from  God's  mouth. 
This  is  a  mark  which  can  never  deceive  us,  except  we  will- 
ingly throw  ourselves  into  the  snares  and  intrigues  of  Satan, 
as  many  do  who  wilfully  seek  to  be  deceived,  and  even  hunt 
for  falsehoods ;  but  whosoever  applies  his  mind  to  the  study 
of  truth,  can  never  be  deceived,  if  by  this  mark,  which  is  set 
before  us,  he  distinguishes  between  prophets  and  prophets ; 
for  every  one  who  speaks  according  to  the  mere  suggestions 
of  his  own  mind  must  be  an  impostor.     No  one  then  ought 

^  The  Sept.  gives  this  version,  "  for  they  make  a  vain  vision  for  them- 
selves ;  from  their  heart  they  speak,  and  not  from  the  mouth  of  the  Lord." 
Though  the  sense  is  given,  yet  it  is  not  a  correct  version.  The  Vulg.  and 
Syr.  keep  nearer  to  the  original,  and  render  the  first  clause  "  and  they  de- 
ceive you."  The  words  Uterally  are,  "  Infatuating  you  are  they."  The 
whole  verse  is  as  follows, — 

16.  Thus  saith  Jehovah  of  hosts, 

Hearken  not  to  the  words  of  the  prophets, 

Who  prophesy  unto  you ; 

Infatuating  you  are  they  ; 

The  vision  of  their  own  heart  do  they  speak, 

And  not  from  the  mouth  of  Jehovah. 
The  "And"  in  the  last  line  is  supplied  in  several  copies,  is  given  by  the 
Sept.  and  the  Syr.  To  render  >'  from,"  as  Blayney  does,  "  after  the 
mouth,"  &c.,  is  no  improvement.  To  speak  "  from  the  mouth  of  the  Lord" 
is  very  striking.  All  the  Versions  retain  the  preposition  "  from,"  and  the 
Targ.  gives  "  word"  for  "  mouth." — Ed. 


168  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXVII. 

to  be  deemed  a  sound  teacher,  but  he  who  speaks  from  God's 
mouth. 

But  here  a  question  may  be  raised,  How  can  the  common 
people  understand  that  some  speak  from  God's  mouth,  and 
that  others  propound  their  own  glosses  ?  I  answer,  That 
the  doctrine  of  the  Law  w^as  then  sufficient  to  guide  the 
minds  of  the  people,  provided  they  closed  not  their  eyes ; 
and  if  the  Law  was  sufficient  at  that  time,  God  does  now 
most  surely  give  us  a  clearer  light  by  his  prophets,  and 
especially  by  his  Gospel.  Since  then  God  has  once  given  us 
his  testimony,  every  one  ought  to  obey  him  as  soon  as  he 
knows  what  is  right,  what  he  ought  to  follow,  and  what  he 
ought  to  shun. 

We  now  then  see  how  useful  this  passage  is ;  for  there  is 
nothing  more  miserable  than  for  men  to  be  tossed  here  and 
there,  and  to  be  led  astray  from  the  way  of  salvation.  There 
is  therefore  nothing  more  desirable  than  to  know  this  way 
with  certainty.  Now,  God  shews  us  the  w^ay  here  as  by  the 
finger  ;  for  he  says  that  those  who  speak  from  his  mouth  can 
be  heard  with  safety  ;  but  that  others  are  to  be  rejected,  how 
much  soever  they  may  boast  of  being  prophets,  and  thus 
seek  under  the  guise  of  authority  to  subject  men's  minds 
captive  to  themselves.  And  this  ought  to  suffice  at  this  day 
to  put  an  end  to  all  controversies  ;  for  on  this  no  doubt  de- 
pends almost  every  question  that  is  now  agitated  in  the 
world.  The  Papists  will  have  their  own  devices  to  be  taken 
as  oracles,  and  claim  to  be  the  Church  ;  but  we,  on  the  other 
hand,  say  that  perfect  w^isdom  is  alone  to  be  found  in  the 
Law,  in  the  Prophets,  and  in  the  Gospel.  Were  we  then  to 
attend  to  the  mouth  of  God,  it  would  be  easy  to  settle  all 
the  disputes  between  us.  It  hence  also  follows,  that  the 
Papists  are  deceived  because  they  deign  not  to  ask  at  God's 
mouth,  but  choose  to  become  slaves  to  men  and  to  their  own 
falsehoods,  rather  than  to  inquire  what  pleases  God  ;  for  he 
himself  has  spoken,  and  has  not  spoken  hiddenly,  neither 
doubtfully  nor  obscurely  ;  for  there  is  nothing  more  clear  than 
his  teaching,  provided  men  do"  not  become  wilfully  blind. 
He  then  adds, — 

17.  They  say  still  unto  them  that         17.  Dicentes  dicendo  iis  qui  me 


CHAP.  XXIII.  17,  18.      COMMENTARIES  ON  JEREMIAH.'  169 

despise  me,  The  Lord  hath  said,  Ye  contemnunt,  Loquutus  est  Jehova, 
shall  have  peace  ;  and  thej  say  unto  Pax  erit  vobis ;  et  omnibus  qui  am- 
every  one  that  walketh  after  the  bulant  (cunctis  ambulantibus ;  est 
imagination  of  his  own  heart,  No  quidem  singularis  numerics,  ad  ver- 
evil  shall  come  upon  you.  bum,  cuique   ambulanti)  in    pravi- 

tate  cordis  sui,  dicunt,  Non  veniet 

super  vos  malum. 

18.  For  who  hath   stood  in  the         18.  Nam  quis  stetit  in  consilio 

counsel  of  the  Lord,  and  hath  per-     Jehovae  ?  et  vidit  et  audivit  sermo- 

ceived  and   heard   his  word  ?    who     nem  ejus  ?  quis  attendit  ad  sermo- 

hath  marked  his  word,  and  heard  it  f     nem  ejus  et  audivit  ? 

Jeremiah  introduces  another  mark  by  which  the  false 
prophets  might  be  known  as  different  from  the  true  pro- 
phets,— they  flattered  the  ungodly  and  wicked  despisers  of 
God.  He  thus  repeats  what  he  had  before  said,  that  they 
strengthened  the  hands  of  the  wicked,  so  that  they  became 
hardened  in  their  impiety,  and  threw  aside  every  care  for 
repentance.  Though  he  uses  different  words,  yet  the  mean- 
ing is  the  same,  that  they  promised  peace,  or  prosj^erity,  to 
the  despisers  of  Grod  ;  for  the  word  D17^,  sheilum,  means  to 
live  well  or  happily. 

They  say,  then,  to  those  who  despise  or  reject  7ne  ;  for  TX^ 
nats,  means  both.  The  doubling  of  the  word  for  "  saying,'' 
is  also  emphatical,  1*1^5^  D'''^,!D^5,  amrim  am.ur  :^  for  we  know 
with  how  much  haughtiness  and  confidence  the  false  pro- 
phets dared  to  announce  their  dreams ;  for  they  were  led  by 
the  spirit  of  pride,  as  they  were  the  children  of  Satan. 
Hence  then  was  their  confidence,  so  that  they  made  their 
declarations  as  though  they  had  come  down  from  heaven. 
They  say,  then,  hy  saying ;  that  is,  they  promise,  and  that  with 
great  effrontery,  that  peace  would  be  to  all  the  despisers  of 
God ;  and  not  only  so,  but  they  pretended  God's  name, 
Spoken  has  Jehovah?   They  wished  to  be  deemed  the  instru- 

^  Some,  as  Venema  and  Blayney,  think  that  D"'"1DX  belongs  to  the 
preceding  verse  ;  but  this  would  not  consist  with  the  Hebrew  idiom,  where 
a  participle  often  precedes  a  verb  in  the  future  tense,  but  never  follows  it ; 
nor  is  this  countenanced  by  any  of  the  Versions  or  the  Targ.  The  words 
as  they  stand  are  indeed  unusual ;  the  probability  is  that  "llDX  should  be 
1")DJ5,  and  all  the  Versions  give  it  as  such,  "  they  say."  Then  it  would  be, 
"  Saying  they  say ;"  which  imports  the  boldness  and  the  confidence  of  the 
false  prophets ;  that  is,  "  They  boldly  say." — Ed. 

3  There  is  a  difierence  in  the  early  versions  as  to  this  clause ;  it  is  con- 
nected in  the  Sept.  and  Arab,  with  the  preceding,  "  They  say  to  those  who 
reject  the  word  of  the  Lord,"  &c.,  and  Blayney  has  followed  this  arrange- 


170  COMMENTARIES  ON  JEREMIAH.        LEOT.  LXXXVII. 

merits  or  agents  of  the  Holy  Spirit,  while  they  were  vainly 
announcing,  as  it  has  been  said,  their  own  imaginations. 
And  hence  Jeremiah  ap2:>lied  to  them,  though  improperly, 
the  word  vision,  They  speak  the  vision  of  their  own  heart. 
By  using  this  word  he  makes  a  concession  ;  for  he  might 
have  said  only,  tliat  they  adduced  nothing  but  trifles,  even 
the  falselioods  which  they  themselves  had  devised,  but  he 
mentions  the  word  pTH,  chezun,  which  in  itself  ought  to  be 
deemed  of  high  import.  And  yet  he  means  that  they  were 
only  apes  as  prophets,  when  they  i:)rattled  of  visions  and 
confidently  declared  that  they  brought  forward  the  revela- 
tions of  the  Spirit.  He  then  concedes  to  them,  though  im- 
properly, that  they  saw  visions ;  but  what  did  they  see  ? 
even  that  Jehovah  had  spoken,  Peace  shall  he  to  you. 

Then  he  says,  They  promise  to  those  who  walk  in  the 
wickedness  of  their  own  heart,  that  all  things  shall  turn  out 
well  to  them,  No  evil  shall  come  upon  you;  as  though  he 
had  said,  "  Tliey  promise  impunity  to  all  the  wicked.'' 

The  verse  which  follows  is  usually  thus  explained,  Jere- 
miah condemns  the  false  teachers  for  their  carelessness, 
because  they  attended  not  to  the  word  of  God,  and  regarded 
as  nothing  what  the  Law  contained.  But  interpreters  seem 
to  me  to  have  been  certainly  much  mistaken  in  this  view ; 
for  Jeremiah  here  shews  throughout  the  passage  how  inso- 
lently and  arrogantly  the  false  teachers  conducted  themselves 
in  audaciously  opposing  the  true  and  faithful  servants  of 
God,  Who  has  stood  in  the  counsel  of  Jehovah  ?  They  no 
doubt  spoke  thus  tauntingly  of  the  true  prophets,  "  What  ! 
These  announce  to  you  pestilence,  war,  famine,  as  though 
they  were  angels  sent  by  God  from  heaven  ;  have  they  stood 
in  tlie  counsel  of  God  V     Thus  I  connect  this  verse  with  the 

ment.     The  Vulg.,  the  Si/r.,  and  the  Tarcj.,  take  it  as  a  separate  clause, 
and  render  it  as  here.     The  Hebrew  no  doubt  admits  of  either  construc- 
tions, but  the  Lord  appears  to  be  the  speaker,  and  therefore  the  latter 
construction  ought  to  have  the  preference, — 
1 7 .  They  boldly  say  to  those  who  despise  me, 

Spoken  hath  Jehovah,  "Peace  shall  be  to  you;" 
And  to  every  one  who  walks  in  the  resolutions  of  his  own  heart, 
They  say,  "  Not  come  upon  you  shall  evil." 
This  rendering  also  corresponds  more  with  M'hat  is  said  in  verse  25,  that 
the  prophets  prophesied  lies  in  God's  name. — Ed. 


CHAP.  XXIII.  17,  18.       COMMENTARIES  ON  JEREMIAH.  17I 

former,  for  I  am  fully  persuaded  that  he  refers  here  to  the 
arrogance  which  the  false  teachers  manifested  towards  the 
true  teachers.^ 

Examples  of  this  in  our  time  give  a  plain  exposition  to 
this  passage.  For  when  the  Papists  feel  themselves  driven 
to  an  extremity,  when  they  prevail  nothing  by  clamour  and 
falsehood,  tliey  run  to  this  sort  of  evasion,  "  Ho  !  if  we  must 
determine  everything  in  religion  by  the  Law,  the  Prophets, 
and  the  Gospel,  what  certainty  can  be  found  ?  The  Scrip- 
ture is  like  a  nose  of  wax,  for  it  can  be  turned  to  anything, 
and  no  meaning  can  wuth  certainty  be  elicited  ;  tlius  all 
things  will  remain  perplexed  and  doubtful,  if  authority 
belongs  to  the  Scripture  alone.''  We  then  see  that  the 
enemies  of  truth  at  this  day,  when  they  cannot  otherwise 
cover  their  filthiness,  labour  to  throw  all  things  into  confu- 
sion, and  to  discredit  God's  word,  and  to  introduce  such  dark- 
ness, that  white  cannot  be  distinguished  from  black,  that 
light  becomes  mixed  with  darkness. 

Similar  to  this  was  the  perverse  wickedness  of  the  false 
teachers.  For  Jeremiah  and  his  associates,  when  they  came 
forth,  declared  that  God's  vengeance  could  no  longer  be  de- 
ferred, for  the  people  continued  to  provoke  it  ;  and  they  an- 
nounced themselves  as  the  heralds  of  God  and  witnesses  to 

^  What  seems  to  militate  against  this  view  is  the  fact,  that  these  false 
prophets  themselves  pretended  to  a  divine  revelation ;  they  announced 
their  message  as  coming  from  God.  Hence  these  questions  seem  to  deny 
their  pretensions.  He  seems  to  say,  "  Who  of  you  have  been  in  the  coun- 
cil of  Jehovah  ?"  The  tautology  may  be  avoided  without  having  recourse 
to  the  emendations  which  Blayney  proposes, — 

But  who  (of  you)  has  stood  in  the  secret  council  of  Jehovah  ? 

And  saw  and  understood  his  business  ? 

Who  has  listened  to  his  word  and  heard  it  ? 
We  know  that  131  means  not  only  a  word,  but  also  a  thing,  affair,  busi- 
ness, matter,  any  thing  represented  or  imagined.  The  verb  to  "see," 
which  implies  a  vision,  proves  that  it  means  the  latter  here.  Then  in  the 
last  line  it  means  a  message,  because  it  was  what  was  listened  to  and  heard. 
But  the  verb  VDEi^,  in  the  first  clause,  comports  with  seeing,  and  understand- 
ing is  what  it  sometimes  signifies ;  and  in  the  last  clause  it  comports  with 
listening,  which  is  that  of  hearing.  The  Prophet  refers  to  a  vision  and  to 
a  message,  or  to  an  affair  as  set  before  one  admitted  into  the  council 
chamber  of  his  sovereign,  (for  this  is  the  representation,)  and  to  a  message 
given  to  him  who  is  commissioned  to  transact  the  business.  It  is  not  an  un- 
usual thing  in  Scripture  to  use  a  word  in  two  diflerent  senses  in  the  same 
passage ;  but  the  siurrounding  context  is  always  sufficient  to  make  the  sub- 
ject clear. — Ed. 


172  COMMENTARIES  ON  JEREMIAH.       LECT.  LXXXVIII. 

his  hidden  purpose  ;  but  these  unprincipled  men,  that  they 
might  lull  to  sleep,  yea,  and  stupify  the  consciences  of  men, 
said,  ''  Eh  !  who  has  stood  in  the  counsel  of  Jehovah  ?  who 
has  heard  ?  who  has  attended  ?  who  has  seen  ?  all  these  things 
are  uncertain  ;  and  though  these  severely  threaten  you  with 
pestilence,  war,  and  famine,  yet  there  is  no  reason  why  ye 
ought  to  fear.  Be  then  easy,  and  quietly  and  cheerfully  en- 
joy yourselves,  for  they  do  not  understand  the  purpose  of 
God.''  And  this  meaning  we  shall  presently  see  confirmed 
by  what  is  said  in  verse  22,  HID^  HM  L2H),  veam  omdu 
hesudi,  "  And  if  they  had  stood  in  my  counsel."  There  is 
then  no  doubt  but  that  he  turns  against  them  what  they 
perversely  boasted.     But  it  now  follow^s, — 

19.  Behold,  a  whirl-         19.  Ecce  turbo  (vel,  tempestas)  Jehovae  cum 

•wind  of  the  Lord  is  gone  furore  {vel,  cum  iracundia)  egreditur,  et  turbo 

forth    in    fury,    even  a  impendens  super    caput    impiorum    cadet  (vel, 

grievous   whirlwind  :    it  turbo  cadens  cadet ;  est  participiiim  hh\nr\K>,  et 

shall  fall  grievouslyupon  postea  est  simplex  verbum,  sed  eadem  est  radix 

the  head  of  the  wicked,  utriusque.) 

I  shall  defer  the  consideration  of  this  to  the  next  Lecture. 
To-morrow  there  will  be  no  Lecture,  for,  as  you  know,  the 
conferring  of  honours  will  engage  us. 

PRAYER. 

Grant,  Almighty  God,  that  as  Ave  are  ever  inclined  to  be  led  away 
by  ensnaring  flatteries,  and  thus  seek  death  and  final  ruin  for 
ourselves, — O  grant  that  we  may  learn  to  tremble  at  those  de- 
nunciations announced  by  the  prophets,  by  which  thou  shewest 
to  us  thy  wrath,  so  that  we  may  be  roused  to  true  repentance,  and 
not  harden  ourselves  through  thy  forbearance  in  what  is  evil, 
but  pursue  our  heavenly  course,  until  having  at  length  put  off 
all  our  vices,  we  shall  be  restored  to  that  perfect  form  in  which 
thy  holy  image  fully  shines  forth,  through  Jesus  Christ  our 
Lord. — Amen. 


The  verse  which  I  read  at  the  end  of  my  last  Lecture  must 
be  now  repeated  to  you.  Behold,  the  tempest  (or  whirlwind) 
of  Jehovah  !  it  shall  go  forth  with /wry;  even  the  wijyending 


CHAP.  XXIII.  20.       COMMENTARIES  ON  JEREMIAH.  1 73 

whirlwind  !  on  the  head  of  the  ungodly  shall  it  abide,  or  fall ; 

for  7in\  ichul,  means  botli.     The  Propliet  now  assails  with 

more  vehemence  the  false  teachers,  for  they  were  almost 

stupid.     None,  indeed,  can  betray  so  much  audacity  as  to 

oppose  God,  except  when  wholly  blinded  by  Satan.     Hence 

our  Prophet  deals  with  the  false  teachers  as  with  fanatics  or 

those  wholly  stupified  :  he  tells  them  that  Grod  would  come 

like  a  luhirlwind.     Whether  we  render  it  a  whirlwind  or  a 

storm,  there  is  not  much  difference.^     And  he  adds,  that 

they  could  not  escape,  for  the  wrath  of  Grod  was  impending 

over  them,  and  would  at  length  remain  on  them. 

Now,  it  is  usual  in  Scrij^ture  to  deal  very  sharply  with 

hypocrites,  and  especially  with  false  teachers,  because  Satan 

rules  in  them  to  an  awful  extent.     And  doubtless,  as  I  have 

already  said,  except  a  person  be  fascinated  with  illusions,  he 

could  not  dare  to  oppose  God.     There  is,  then,  no  wonder 

that  the  Prophet  fulminates  against  these  ungodly  teachers  ; 

for  it  was  nothing  but  play  and  sport  to  them  to  pretend 

God's  sacred  name  that  they  might  deceive  the  people.     He 

afterwards  adds, — 

20.  The  anger  of  the  Lord  23.  Non    revertetur    iracundia    Jehovse 

shall   not    return,    until    he  usque  dum  fecerit,  et  usque  dum  stabilierit 

have  executed,    and  till  he  cogitationes     cordis    sui :    in    extremitate 

have  performed  the  thoughts  dieruni  intelligetis   hoc    intelligentia   {hoc 

of  his  heart:  in  the  latter  days  ei%  intelligetis  hujus  rei  intelhgentiara,  aci 

ye  shall  consider  it  perfectly,  verhum.) 

He  confirms  what  he  had  said,  lest  the  hypocrites,  with 
whom  he  had  to  do,  should  think  that  their  punishment 
would  be  light  and  soon  pass  away.  For  though  they  may 
have  seen  that  God's  hand  was  armed  against  them,  yet  they 

»  "Storm,"  or  tempest,  is  the  most  suitable  here.  The  word  non, 
after  Jehovah,  seems  to  belong  to  it — "  hot  tempest ;"  the  reference  is  to 
the  burning  winds  of  the  south.  See  chap.  iv.  11, 12.  The  verse  may  be 
thus  rendered, — 

Behold  the  burning  tempest  of  Jehovah ! 

It  shall  go  forth,  yea,  a  pregnant  tempest ; 

On  the  head  of  the  wicked  shall  it  burst. 
The  tempest  or  storm  would  be  "  burning,"  and  also  "  pregnant,"  or  in 
travail,  as  the  word  means ;  and  being  as  it  were  in  labour,  it  would 
"  burst,"  or  literally  bring  forth  on  the  head  of  the  wicked.  The  verb  is 
not  from  Pn*",  but  from  Pin,  which  means  not  only  to  be  in  labour  but 
also  to  bring  forth.  "  It  shall  come,"  is  the  Sept.  and  the  Vulg. ;  our 
version  is  the  Targum. — Ed. 


174  COMMENTARIES  ON  JEREMIAH.       LECT.  LXXXVIII. 

took  comfort,  because  they  expected  that  it  would  only  be 
for  a  short  time.  Hence  Jeremiah  here  reminds  tliem  that 
they  were  much  deceived  if  they  thought  that  they  could 
dissipate  as  a  cloud  the  vengeance  that  was  at  hand ;  for 
God  would  not  cease  to  punish  them  until  he  had  destroyed 
them. 

There  was  another  security  which  deceived  the  ungodly  : 
they  were  not  terrified  by  thrcatenings  of  the  Prophet,  be- 
cause they  thought  that  God  was  in  a  manner  dallying  with 
them  whenever  he  denounced  ruin.  And,  doubtless,  the 
wicked  could  not  have  so  securely  indulged  themselves,  had 
it  not  been  that  they  did  not  believe  that  God's  word  would 
be  fulfilled.  As,  then,  God's  threatenings  did  not  strike 
hypocrites  with  terror,  the  Prophet  here  declares  that  there 
was  no  reason  for  them  to  harbour  the  vain  hope  that  God 
only  uttered  words,  and  that  there  would  be  no  execution  of 
his  vengeance. 

Turn  hack,  he  says,  shall  not  the  anger  of  Jehovah  until 
he  has  performed  and  confirmed  the  thoughts  of  his  heart. 
Jeremiah  shews  that  God  had  not  spoken  in  vain  by  his  ser- 
vants, according  to  what  is  done  by  men,  who  often  speak 
rashly,  for  their  tongue  frequently  outruns  their  purpose. 
But  he  reminds  them  here  that  God  is  far  different  from 
men,  for  he  ever  speaks  in  earnest,  and  his  prophetic  word 
is  a  sure  evidence  of  his  hidden  purpose,  as  it  will  again  be 
presently  declared.  This  is  the  reason  why  he  mentions  the 
thoughts  of  his  heart. 

We  must  not  yet  think  that  God  is  like  us,  as  though  he 
reflected  on  this  thing  and  on  that,  and  formed  many  pur- 
poses, while  one  thing  or  another  comes  into  his  mind ;  no, 
such  a  gross  idea  as  this  cannot  be  entertained,  and  cannot 
be  consistent  with  the  nature  of  God. 

But  Jeremiah  calls,  by  a  kind  of  metaphor,  the  counsel  of 
God  his  thoughts,  even  that  fixed  and  unchangeable  counsel, 
which  he  declared  by  his  prophets.  Sometimes,  indeed, 
God  tlireatencd,  in  order  to  restore  men  to  repentance  ;  but 
we  must  bear  in  mind  that  he  neither  varies  himself  nor 
changes  his  purpose.  Whatever,  then,  the  prophets  an- 
nounced in  his  name,  flowed  from  his  hidden  purpose,  and  it 


CHAP.  XXIII.  20.        COMMENTARIES  ON  JEREMIAH.  1  7o 

was  the  same  as  though  he  had  made  known  to  us  liis  own 
heart.  And  it  is  no  small  commendation  to  prophetic  doc- 
trine that  God  as  it  were  connected  his  heart  with  his  mouth. 
The  mouth  of  God  is  the  doctrine  itself;  and  he  says  now 
that  it  had  proceeded  from  the  depth  of  his  heart.  It  hence 
follows  that  there  is  nothing  frustratory,  (deceptive,)  as  they 
say,  in  God's  word ;  for  he  here  declares  that  whatever  he 
had'  committed  to  his  servants  were  the  thoughts  of  his 
heart.  And  to  confirm,  or  establish,  must  be  applied  to  tlie 
execution  of  his  thoughts. 

Tlie  sum  of  the  whole  is,  that  God  now  pronounces  a  sen- 
tence against  the  people,  which  could  not  be  reversed ;  for 
he  had  once  for  all  decreed  to  destroy  the  men  who  were 
obstinate  in  their  sins.  . 

But  he  seems  to  refer  to  the  word  vlXV,  ichul,  which 
means,  as  I  have  said,  to  fall,  and  also  to  abide  or  to  lie  upon. 
According  to  this  meaning,  he  says  now,  that  the  anger  of 
God  would  not  return,  so  as  to  change  its  course,  until  it 
had  completed  what  had  already  been  decreed,  even  what 
God  had  resolved  respecting  the  destruction  of  the  people. 

Then  he  adds,  In  the  extremity  of  days  ye  shall  understand 
the  knowledge  of  this  thing.  So  it  is  literally ;  but  we  may 
give  a  simpler  version,  "  Ye  shall  perceive  the  knowledge  of 
this  matter,''  or  "  Ye  shall  know  what  this  means.'"'  The 
Prophet,  no  doubt,  exults  over  the  insensibility  of  those  who 
could  not  be  moved  by  such  awful  warnings.  We  know  how 
great  is  the  hardness  of  the  ungodly,  especially  when  Satan 
possesses  their  minds  and  hearts.  There  is,  indeed,  no  iron 
and  no  stone  which  has  so  much  hardness  as  there  is  in  the 
perversely  wicked ;  and  they  in  a  manner  assail  God  with 
the  greatest  obstinacy,  as  though  they  were  victorious,  for 
they  despise  all  his  warnings  and  threatenings.  Hence  the 
Prophet  derides  their  insolence,  or  rather  their  madness,  and 
says,  "  Ye  shall  understand,"  but  too  late  ;  for  by  extremity 
of  days,^  he  means  the  time  which  God  had  appointed  for 

1  Literally,  "  at  the  posteriority  of  days,"  meaning,  at  a  future  time,  with- 
out designating  any  particular  period ;  it  is  the  same  as  "  hereafter."  The 
words  which  follow  can  hardly  be  rendered  Hterally  in  our  language — "ye 
shall  discern  it  with  discernment."  What  is  the  antecedent  to  "it,"  which 
is  n,  a  feminine  gender  ?     Venema  says  that  it  is  to  be  taken  as  a  neuter ; 


1 76  COMMENTARIES  ON  JEREMIAH.       LECT.  LXXXVIII. 

liis  anger.  But  yet  God  had  in  due  time  warned  tliem  that 
they  might  repent  before  his  judgment  came.  It  was  now 
then  the  same  as  though  he  left  them  in  their  own  stupor, 
and  said  that  they  could  not,  however,  escape  the  hand  of 
God  by  their  perverseness,  according  to  wliat  Paul  says, 
"  Let  him  who  is  ignorant,  be  ignorant.''  (1  Cor.  xiv.  38.) 
He  no  doubt  checks  the  arrogance  of  those  who  rejected 
every  sound  doctrine  and  all  right  counsels. 

So,  then,  the  Prophet  teaches  us  here  that  hypocrites  gain 
nothing  by  setting  up  their  own  contumacy  and  arrogance  in 
opposition  to  God,  for  they  will  find,  though  too  late,  that 
God  has  not  spoken  in  vain.  We  then  see  that  by  extremity 
of  days  is  to  be  understood  that  time  when  the  door  shall 
be  closed,  because  they  did  not  in  due  time  respond  to 
God  wlien  he  invited  them  to  himself,  and  set  before  them 
the  hope  of  salvation. 

There  is  also  another  truth  taught  us  here,  that  we  are  to 

seek  God  while  he  may  be  found,  and  call  upon  him  while 

he  is  near.     (Is.  Iv.  6.)     For  if  we  abuse  his  forbearance  and 

despise  him  who  speaks  to  us  to-day,  we  shall  find  out  too 

late,  and  not  without  the  most  grievous  sorrow,  that  we  have 

been  deceived  by  the  devil,  because  we  did  not  attend  to 

God  calling  us.     It  follows, — 

21.  I  have  not  sent  these  pro-  21.  Non  misi  prophetas,  et  ipsi 
phels,  yet  they  ran;  I  have  not  cucurrerunt:  non  loquutus  sum  ad 
spoken  to  them,  yet  they  prophesied,     eos,  et  ipsi  prophetarunt. 

The  Prophet  again  warns  the  Jews  not  to  be  perverted  by 
the  flatteries  of  false  teachers,  and  not  to  disregard  the 
threatenings  of  God.  We  have  already  said  that  the  minds 
of  the  people  were  then  lulled  asleep  by  false  teachers,  who 
promised  them  impunity.     And  there  is  no  evil  worse  than 

but  if  so,  what  docs  it  refer  to  ?  It  appears  to  me  that  there  is  nothing  in 
the  passage  to  which  it  can  be  referred,  except  to  the  "  tempest,"  which 
is  feminine,  in  the  former  verse ;  they  would  understand  at  a  future  time 
the  meaning  of  that  tempest,  that  it  was  from  the  Lord  as  a  punishment 
for  their  sins.  This  they  did  not  understand  at  the  time.  These  two 
verses  are  found  nearly  in  the  same  words  at  the  end  of  chap.  xxx.  The 
last  word  is  omitted  there, — "  At  the  posteriority  of  days  ye  shall  discern 
it,"  or  understand  it,  or  consider  it. 

The  Vulg.  here  is,  "  at  the  last  days  ye  shall  understand  his  counsel ;" 
the  Sept.,  "at  the  last  of  days  ye  shall  understand  it;"  and  the  Targ.j 
"  at  the  end  of  days  ye  shall  by  understanding  understand  this." 


CHAP.  XXIIi:  21.       COMMENTARIES  ON  JEREMIAH.  ]  77 

when  false  teachers,  under  the  name  of  God,  flatter  us,  and 
drive  away  every  fear  and  concern  for  our  souls.  This  evil 
prevailed  among  the  ancient  j^eople,  as  it  does  also  at  this 
day.  Indeed  the  greater  part  of  the  world  have  ever  sought 
flatterers,  and  when  God  sees  that  men  thus  indulge  them- 
selves, and  in  a  manner  seek  for  themselves  snares,  he  gives 
loose  reins  to  Satan  and  his  ministers,  that  they  may 
deceive  those  miserable  men  who  thus  wilfully  seek  to  be 
deceived.  The  object,  then,  of  Jeremiah  was  to  remind  the 
people  often,  that  all  flatteries  w^ere  nothing  but  the  wiles  of 
Satan,  or  some  deadly  poison  which  stupified  all  their  senses. 
For  when  one  gives  a  person  poison,  which  extinguishes  the 
senses  of  the  body  and  the  faculties  of  the  mind,  it  is  all 
over  with  the  miserable  beino*  w^ho  has  been  thus  druofsed. 
We  see  a  similar  thing  done  by  false  teachers,  who  soothe 
miserable  sinners  and  promise  peace  to  them,  as  we  saw  in 
our  last  lecture.  As,  tlien,  it  was  difficult  to  awaken-  men 
out  of  this  stupor,  which  became,  as  it  were,  innate  in 
them,  and  as  Satan  always  employs  the  same  intrigues,  it 
was  necessary  for  the  holy  Prophet  to  urge  his  doctrine  more 
and  more. 

God  now  says  that  he  did  not  send  the  Prophets,  and  yet 
they  ran.  For  this  objection  might  have  appeared  sufficient 
against  Jeremiah, — that  he  was  alone,  and  that  the  other 
prophets  were  many  in  number.  It  is,  indeed,  the  dictate 
of  common  sense,  that  we  ought  to  believe  a  hundred  persons 
rather  than  one.  Jeremiah,  then,  was  alone,  and  there  was 
a  great  number  of  false  propliets ;  and  the  jDrophetic  name 
was  common  to  them  all.  It  was  therefore  necessary  to 
meet  this  objection,  which  was  calculated  to  render  God's 
faithful  servant  contemptible.  Hence  he  mentions  the  dif- 
ference between  the  false  teachers  with  whom  he  contended 
and  himself,  as  though  he  had  said,  "  I  indeed  am  alone,  but 
sent  by  God ;  and  I  am  thoroughly  convinced  of  my  legiti- 
mate calling,  and  am  also  ready  to  prove  that  I  bring  no  in- 
ventions of  my  own  brain  ;  let  not,  then,  a  false  comparison 
of  one  man  with  a  great  multitude  deceive  you.  For  the 
question  here  is  not  of  men  or  of  their  authority,  but  what 
we  ought  to  inquire  is,  who  sends  them  ?     If  God  be  the 

VOL.  III.  M 


178  COMMENTARIES  ON  JEREMIAH.       LECT.  LXXXVIII, 

author  of  my  mission,  then  I,  though  alone,  am  superior  to 
the  wliole  workl ;  and  if  they  have  not  been  called  bj  God, 
thougli  they  were  a  hundredfold  more  than  they  are,  yet  all 
that  tliey  boast  of  means  nothing,  for  in  God  alone  we  ought 
to  believe."  We  now  see  the  design  of  the  Prophet  in  say- 
ing that  tlie  prophets  ran,  but  were  not  sent,  that  they  pro- 
phesied, but  had  received  no  commands  from  God. 

Now  this  passage  especially  teaches  us  that  no  one  is  worthy 
of  being  lieard  except  he  be  a  true  minister  of  God.  But 
there  are  two  things  necessary  to  prove  a  person  to  be  such 
— a  divine  call,  and  faithfulness  and  integrity.  Whosoever, 
then,  thrusts  in  himself,  however  he  may  pretend  a  prophetic 
name,  may  be  safely  rejected,  for  God  claims  the  right  of 
being  heard  to  himself  alone.  Yet  a  simple  and  naked  call 
is  not  sufficient ;  but  he  who  is  called  must  also  faithfully 
labour  for  his  God  ;  and  both  these  things  are  intimated 
liere,  for  ho  says  that  the  prophets  ran,  thougli  they  were 
not  sent,  and  that  they  prophesied,  though  they  were  without 
any  command  from  God.  I  indeed  allow  that  the  same 
thing  is  here  repeated,  according  to  common  usage,  in 
Hebrew,  in  different  words ;  yet  the  stronger  expression  is 
found  in  the  second  clause,  for  to  send  belongs  properly  to 
the  call,  and  to  command  to  the  execution  of  the  office.  For 
God  in  the  first  i)lace  chose  his  prophets,  and  committed 
to  them  the  office  of  teaching,  and  then  he  commanded  them 
wliat  to  say,  and  dictated  to  them  as  it  were  his  message, 
that  they  might  not  bring  forward  anything  devised  by 
themselves,  but  be  only  his  heralds,  as  it  has  appeared  else- 
where.^ 

We  hence  leo.rn  also  that  our  cars  ought  not  to  be  open  to 

'  The  order  here  is  according  to  the  usual  style  of  the  prophets ;  the 
most  visible  act  is  mentioned  first — the  prophets  ran  without  being  sent ; 
then  the  previous  act  is  referred  to, — God  never  spoke  to  tiiem,  and  yet 
they  prophesied.  They  ran  as  though  God  had  communicated  something 
to  them  ;  but  God  neither  spoke  to  them  nor  sent  them.  They  had  neither 
a  mission  nor  a  message  from  God.  In  the  following  verse,  consistently 
still  with  the  style  of  Scripture,  the  order  is  reversed.  The  message  is 
first  referred  to,  and  then  the  missicm.  They  had  no  message,  because 
they  never  "stood"  or  were  present  in  God's  council;  and  then  they  did 
not  go  forth  for  the  purpose  of  turning  the  people  from  their  evil  way. — 
Ed. 


CHAP.  XXIII.  21.         COMMENTARIES  ON  JEREMIAH.  1 79 

impostors,  who  boldly  pretend  the  name  of  God,  but  that  we 
ought  to  distinguish  between  true  and  false  teachers  ;  for 
Jeremiah  does  not  here  speak  to  a  few  men,  but  he  addresses 
the  whole  people.  And  what  he  designed  to  shew  was,  that 
they  in  vain  sought  to  escape  under  the  pretence  of  igno- 
rance, who  were  not  attentive  to  sound  doctrine  ;  for  except 
they  designedly  neglected  God  and  his  word,  they  might 
have  known  whom  to  believe.  It  hence  follows  that  frivo- 
lous is  the  excuse  which  many  consider  at  this  day  to  be  as 
it  were  their  sacred  asylum ;  for  they  plead  in  their  own 
behalf  they  have  been  deceived  by  false  teachers.  But  we 
ought  to  see  and  to  inquire  whether  God  has  sent  them, 
and  whether  they  teach  as  coming  from  his  school,  and  bring 
anything  but  what  they  have  received  from  his  mouth. 

I  shall  not  here  speak  at  large  of  God's  call ;  but  if  any  one 
wishes  for  a  very  short  definition,  let  him  take  the  following  : 
There  is  a  twofold  call ;  one  is  internal  and  the  other  belongs 
to  order,  and  may,  therefore,  be  called  external  or  ecclesias- 
tical. But  the  external  call  is  never  legitimate,  except  it  be 
preceded  by  the  internal  ;  for  it  does  not  belong  to  us  to 
create  prophets,  or  apostles,  or  pastors,  as  this  is  the  special 
work  of  the  Holy  Spirit.  Though  then  one  be  called  and 
chosen  by  men  a  hundred  times,  he  cannot  yet  be  deemed  a 
legitimate  minister,  except  he  has  been  called  by  God  ;  for 
there  are  peculiar  endowments  required  for  the  prophetic, 
the  apostolic,  and  the  pastoral  office,  which  are  not  in  the 
power  or  at  the  will  of  men.  We  hence  see  that  the  hidden 
call  of  God  is  ever  necessary,  in  order  that  any  one  may  be- 
come a  prophet,  or  an  apostle,  or  a  pastor.  But  the  second 
call  belongs  to  order ;  for  God  will  have  all  things  carried 
on  by  us  orderly  and  without  confusion.  (1  Cor.  xiv.  40.) 
Hence  has  arisen  the  custom  of  electing.  But  it  often  hap- 
pens that  the  call  of  God  is  sufficient,  especially  for  a  time. 
For  when  there  is  no  Church,  there  is  no  remedy  for  the 
evil,  except  God  raises  up  extraordinary  teachers.  Then 
the  ordinary  call,  of  which  we  now  speak,  depends  on  a  well- 
ordered  state  of  things.  Wherever  there  is  a  Churcli  of  God, 
it  has  its  own  laws,  it  has  a  certain  rule  of  discipline  :  there 
no  one  should  thrust  in  himself,  so  as  to  exercise  the  pro- 


180  COMMENTARIES  ON  JEREMIAH.     LECT.  LXXXVIII. 

phetic  or  the  pastoral  office,  though  lie  equalled  all  the 
angels  in  sanctity.  But  when  there  is  no  Church,  God  raises 
up  teachers  in  an  unusual  way,  who  are  not  chosen  by  men  ; 
for  such  a  thing  cannot  be  done,  where  no  Cliurch  is 
formed. 

This  subject  deserves,  indeed,  to  be  much  more  diiFusely 
treated  ;  but  as  I  am  not  wont  to  digress  unto  particular 
points,  it  is  enough  for  me  to  state  what  the  present  passage 
requires,  which  seems  to  be  this, — that  none  ought  to  be 
acknowledged  as  God's  servants  and  teachers  in  the  Church, 
except  those  who  have  been  sent  by  God,  and  to  whom  he 
has,  as  it  were,  stretched  forth  his  hand  and  giA^en  tliem 
their  commission.  But  as  the  internal  call  of  God  cannot 
be  surely  know^n  by  us,  we  ought  to  see  and  ascertain 
whetlier  lie  wdio  speaks  is  the  organ  or  instrument  of 
the  Holy  Spirit.  For  whosoever  brings  forw^ard  his  own 
figments  and  devises,  is  unworthy  of  being  attended  to. 
Hence,  let  him  wdio  speaks  shew^  really  that  lie  is  God's  am- 
bassador ;  but  how  can  he  shew  this  ?  By  speaking  from  the 
mouth  of  God  himself;  that  is,  let  him  not  bring  anything 
of  his  own,  but  faithfully  deliver,  as  from  hand  to  liand, 
what  lie  has  received  from  God.  But  as  there  might  be  still 
some  perplexit}''  on  the  subject,  it  follow^s — 

22.  But  if  they  had  stood  in         22.  Quod  si  stetissent  in  concilio  meo, 

my  counsel,  and  had  caused  my  certe  {copula  enim  ita  resolvi  debet)  au- 

people  to  hear  my  words,  then  dire  fecissent  verba  mea  populum  meum 

they  should  have  turned  them  (hoc  est,  docuissent  populum  meum  ser- 

from  their  evil  way,  and  from  mones  meos)  et  reduxissent  eos  a  via  sua 

the  evil  of  their  doings.  mala,  et  a  malitia  studiorum  ipsorum. 

This  verse  is  as  it  were  an  explanation  of  the  former  ;  for 
many  might  have  been  perplexed,  if  it  had  onl}^  been  said  to 
them,  that  there  are  none  who  are  fit  and  legitimate  teachers 
but  those  who  had  been  sent  and  entrusted  with  what  God 
liad  commanded.  Hence  the  Prophet  here  calls  our  atten- 
tion to  the  truth  which  is  certain  and  manifest  ;  for  God 
had  delivered  the  sum  of  all  truth  in  his  Law.  As  then  the 
perfection  of  wisdom  w^as  found  in  the  Law,  from  which  the 
prophets  drew  whatever  we  read  in  their  writings,  no  ex- 
cuses, such  as  the  following,  could  be  admitted, — *'  How  can 
we  know  that  the  propliets  speak  from  God's  mouth,  that 


CUAP.  XXIII.  22.         COMMENTARIES  ON  JEREMIAH.  181 

they  bring  nothing  devised  by  themselves,  that  they  have 
the  instructions  which  God  approves?" 

The  Propliet  then  calls  the  attention  of  the  Jews  to  the 
Law,  as  though  he  had  said  as  Moses  did,  "  There  is  no  need 
to  ascend  above  the  clouds,  or  to  descend  into  the  depths,  or 
to  run  beyond  the  sea ;  for  the  Law  and  the  word  is  nigh 
in  thy  mouth,  that  is,  God  has  set  before  you  whatever  is 
necessary  and  useful  to  be  known.'"  (Deut.  xxx.  12-14  ; 
Rom.  X.  6.)  This,  then,  is  fully  made  known  to  you,  nor 
W' ill  the  knowledge  of  anything  necessary  be  obscure,  if  ye 
attend  to  the  Law.  Hence  the  cause  of  error  is  not  only 
your  sloth,  but  also  your  perverseness  ;  for  ye  wilfully  ne- 
glect the  Law,  and  remain  doubtful  and  inquire,  "  Which  is 
the  way  ?"  "  This  is  the  way,"  said  Moses,  ''  w^alk  ye  in  it." 
(Deut.  V.  33.) 

We  now  then  perceive  what  Jeremiah  had  in  view :  he 
had  before  said,  that,  none  were  to  be  attended  to,  except 
they  who  w^ere  sent  and  spoke  from  the  mouth  of  God  ;  but 
he  now  explains  what  he  meant,  even  that  the  Law  con- 
tained the  whole  sum  of  wisdom.  But  as  he  had  before 
introduced  the  false  prophets,  as  boldly  deriding  the  true 
and  faitliful  servants  of  God,  by  objecting  to  them  and  say- 
ing, "  Who  had  stood  in  the  counsel  of  God  ?  these  imagine 
that  they  have  fallen  from  the  clouds,  they  terrify  you  with 
dreadful  threatenings,  as  though  they  w^ere  angels  from 
heaven," — as  then  the  false  prophets  were  thus  wont  to  speak 
disdainfully  of  God's  servants,  and  alleged  that  they  did  not 
stand  in  God's  counsel,  Jeremiah  now  retorts  upon  them, 
and  says,  speaking  in  God's  name,  If  they  had  stood  in  my 
counsel,  they  would  doubtless  have  spoken  from  my  Law  ; 
as  though  he  had  said,  "  They  believe  not  my  servants, 
because  they  are  men  and  not  angels  ;  they  hence  deny  that 
they  are  of  my  counsel :  thus  they  persuade  the  whole  people 
to  despise  the  doctrine  of  salvation.  There  are,  however, 
some  prophets  whom  I  have  sent :  now,  if  they  wish  to  be 
deemed  sent,  let  them  prove  themselves  to  be  so."  What  is 
the  true  proof?  If  they  had  stood  in  my  counsel,  they 
would  have  doubtless  made  known  my  word  to  my  people. 
What  is  that  word  ?  the  definition  follows,  even  the  word  of 


182         '  COMMENTARIES  ON  JEREMIAH.     LECT.  LXXXVIII. 

the  Law,  They  tuould  have  turned  the  straying  people  from 
their  evil  way} 

The  passage  may  seem  obscure,  but  from  the  context  itself 
we  can  gather  that  the  real  design  of  the  Prophet  was  to 
convict  the  false  teachers,  that  they  might  no  longer  boast 
of  God's  name,  and  falsely  pretend  that  they  were  endued 
with  the  prophetic  office,  and  glory  in  that  distinction.  He 
says  that  it  was  an  evident  proof  that  they  were  not  God's 
prophets,  because  they  did  not  faithfully  teach  what  they 
ought  to  have  derived  from  the  Law. 

It  is  indeed  certain,  that  no  one  has  been  God's  counsel- 
lor, according  to  what  Scripture  says  in  many  places,  when 
the  object  is  to  check  the  arrogance  of  those  who,  in  their 
curiosity,  attempt  to  penetrate  into  the  hidden  judgments  of 
God,  (Isaiah  xl.  13  ;)  and  Paul,  while  speaking  of  God's 
eternal  election,  it  being  incomprehensible,  exclaims.  Who 
has  been  his  counsellor?  (Rom.  xi.  34.)  He  uses  a  simi- 
lar language  in  the  First  Epistle  to  the  Corinthians,  (1  Gor. 
ii.  16  :)  and  why?  that  he  might  check  the  temerity  of  the 
human  mind,  which  ventures  farther  than  it  is  lawful.  But 
afterwards  Paul  adds  by  way  of  correction,  "  But  we  have 
tlie  mind  of  Christ :"  how  so  ?  because  he  has  made  known 
his  counsel  to  us.  When,  therefore,  the  false  prophets 
denied  that  God's  servants  w^ere  his  counsellors,  they  might 
indeed  have  said  so,  viewing  them  only  as  mortal  men ;  but 
their  object  was  to  discredit  and  to  render  void  the  word  of 
God  ;  so  that  they  wished  to  put  a  restraint  not  only  on 
men,  but  also  on  God  himself  This  was  an  intolerable 
insult  to  God. 

Moreover,  the  Prophet  now  turns  as  it  were  upon  them, 

'  In  the  Seft.  there  is  no  corresponding  clause  to  the  "  if"  at  the  be- 
ginning of  the  verse.  The  VuUj.  and  the  Targ.,  as  in  our  version,  make 
the  "  turning"  to  be  such  a  clause,  but  strangely  render  it  in  the  first  per- 
son singular,  "  then  would  I  have  turned  them,"  &c.  The  rendering  of 
Calvin  is  the  most  suitable,  only  the  1  after  D^s  might  better  be  rendered 
"  then"  than  "  surely,"— 

But  if  they  had  stood  in  my  council, 

Then  would  they  have  caused  my  people  to  hear  my  words, 

And  turned  them  from  their  wicked  way, 

And  from  the  wickedness  of  their  doings. 
Blayncy  renders  the  verse  in  the  same  way,  making  the  corresponding 
clause  to  bejrin  at  the  second  line. — Ed. 


CHAP.  XXIII.  22.         COMMENTARIES  ON  JEREMIAH.  183 

"  There  is  then  no  Prophet  of  God  in  the  world  i"  But 
fixed  was  tliat  sa^^ing,  that  there  would  ever  be  some  pro- 
phets ;  and  none  of  the  Jews  could  have  dared  to  deny 
Moses  to  have  been  divinely  inspired.  This,  then,  being- 
allowed,  the  Prophet  now  indirectly  reproves  them,  "  "Where 
are  the  prophets  of  God?"  and  as  they  laid  claim  to  this 
distinction,  he  says,  "  Doubtless  ye  stand  not  in  God's  coun- 
sel. How  so  ?  because  the  counsel  of  God  is  included  in  his 
Law ;  and  as  ye  have  departed  from  the  doctrine  of  true 
religion,  as  ye  have  no  care  to  convey  instruction,  as  your 
doctrine  does  not  teach  men  the  fear  of  God,  nor  leads  to 
repentance,  it  follows  that  ye  are  not  God's  counsellors  nor 
his  prophets.''  But  that  this  may  appear  more  evident,  we 
must  bear  in  mind  what  Moses  said,  that  God  has  his  own 
secret  things,  but  that  whatever  is  taught  in  the  Law  belongs 
to  us  and  to  our  children.  (Deut.  xxix.  29.)  There  is  then 
no  reason  why  the  inquiry  should  be  difficult  respecting  the 
true  prophets  of  God  ;  for  they,  without  controversy,  deserve 
to  be  heard  as  the  angels  of  God,  who  are  faithful  interpre- 
ters of  his  Law  ;  but  they  who  lead  us  away  from  the  Law 
ought  to  be  firmly  and  boldly  rejected. 

But  we  must  also  bear  in  mind  tlie  definition  that  is 
given  when  it  is  said,  that  they  ought  to  have  turned  the 
people /rom  their  evil  way,  and  from  the  wickedness  of  their 
doings}  We  indeed  know  that  the  worst  men  insolently 
pretend  to  preach  God's  word,  as  the  Papists  do  at  this  day  : 
though  they  have  inebriated  the  whole  world  with  their 
ungodly  and  delirious  doctrines,  they  yet  boast  that  they  are 
the  servants  of  God.  Hence  the  Prophet,  after  having 
spoken  generally  of  God's  word,  adds  a  special  distinction, — 
that  the  doctrine  of  God  is  that  which  edifies,  Avhich  teaches 
and  leads  men  to  repentance  and  the  fear  of  God,  according 
to  what  Paul  says,  that  the  Scripture  is  useful  for  these 
purposes,  (2  Tim.  iii.  16  ;)  for  by  so  saying,  he  intended  to 
condemn  all  false  interpreters  of  Scripture,  as  there  were 
many  then  who  boasted  that  they  were  the  best  teachers, 
while  yet  they  only  pleased  itching  ears.    As  then  there  v/ere 

'  Their  "evil  way"  was  their  idolatry,  and  "  the  wickedness  of  their 
doings"  was  their  injustice  and  immoral  conduct. — Ed. 


184  COMMENTARIES  ON  JEREMIAH.      LECT.  LXXXVIII. 

many  who  regarded  display  and  not  edification,  Paul  says, 
that  the  Scripture  is  useful ;  and  therefore  he  rejected  with 
contempt  all  expositions  in  which  there  was  nothing  useful. 
So  also  in  this  place  the  Prophet  shews  that  the  right  and 
legitimate  use  of  Scripture  was  when  it  was  employed  to 
restore  men  from  their  evil  way. 

There  is,  indeed,  here  an  instance  of  a  part  being  stated 
for  the  whole  :  for  if  we  only  exhort  men  to  repent,  there  will 
be  no  great  fruit  ;  and  our  teaching  woukl  be  defective,  for 
the  doctrine  of  repentance  would  be  inefficient  without  faith 
and  without  calling  on  the  name  of  God.  But  the  Prophet 
did  not  intend  here  to  mention  every  part  of  a  sound  and 
useful  doctrine  ;  he  deemed  it  enough  to  confute  the  false 
teachers  who  wished  to  be  alone  in  reimte,  while  yet  they  had 
no  care  to  edify  the  people ;  for  they  saw  all  things  in  dis- 
order, they  saw  crimes  prevailing  everywhere,  they  saw  a 
dreadful  contempt  of  God,  but  to  these  things  they  were 
wholly  blind.  It  might  then  have  been  hence  easily  inferred 
that  they  neither  faithfully  laboured  for  God  nor  manifested 
any  care  for  the  safety  of  the  Church  ;  for  they  thus  betrayed 
miserable  souls,  whose  ruin  they  saw  was  near  at  hand. 

We  now  then  see  the  whole  design  of  the  Prophet.  But 
there  is  no  doubt  but  that  to  the  evil  ivay  he  added  the 
wickedness  of  their  doings^  in  order  that  he  might  more  fully 
expose  the  insensibility  of  those  who  under  such  an  urgency 
were  silent  and  remained  inactive.  There  is  sometimes  the 
need  of  a  moderate  reproof;  but  when  people  allow  them- 
selves an  extreme  license  in  wickedness,  when  impunity  is 
everywhere  permitted,  and  when  such  corruptions  prevail  in 
common,  that  nothing  remains  untainted,  if  then  the  tongue 
of  the  teacher  is  silent  and  as  it  were  tied,  is  he  not  rightly 
called  an  idle  and  a  dumb  dog  ?  And  thus  the  Prophet 
enhances  the  insensibility,  for  which  he  condemns  the  false 
teachers ;  they  were  silent,  as  tliough  things  were  in  a  good 
order,  while  they  had  to  witness  not  only  common  crimes, 
but  even  a  vast  accumulation  of  all  kinds  of  crimes  ;  for  the 
people  gave  themselves  up  not  only  to  one  kind  of  wicked- 
ness, but  to  all  kinds,  and  wholly  despised  God  and  his  Law. 
It  afterwards  follows, — 


CHAP.  XXIII.  23, 24.   commentaries  on  jeremiah.  185 

23.  Am  I  a  God  at  hand,  saith  23.  An  Deus  e  propinquo,  dicit 
the  Lord,  and  not  a  God  afar  off?        Jehova?  et  non  Deus  e  longinquo? 

24.  Can  any  hide  himself  in  24.  An  absconderit  vir  in  latebris 
secret  places  that  I  shall  not  see  et  ego  non  videbo  eum,  dicit  Je- 
him  ?  saith  the  Lord :  do  not  I  fill  hova  ?  an  non  crelos  et  terram 
heaven  and  earth  ?  saith  the  Lord.  impleo,  dicit  Jehova  ? 

Here  he  especially  shakes  oif  from  hypocrites  their  self- 
delusions  ;  for  they  were  torpid  in  their  vices,  because  they 
thought  that  they  could  in  a  manner  blind  the  eyes  of  God. 
They  did  not  indeed  say  so  ;  but  the  heedless  security  of 
men  would  never  be  so  great  as  it  is,  were  they  to  believe 
that  nothing  is  hid  from  God,  but  that  he  penetrates  into 
the  inmost  recesses  of  the  heart,  that  he  discerns  between 
the  thoughts  and  the  feelings,  and  leaves  not  unobserved 
the  very  marrow.  If,  then,  this  truth  were  fixed  in  the 
hearts  of  all,  they  would  certainly  obey  God  with  more 
reverence,  and  also  dread  his  threateninos. 

As,  then,  they  are  so  heedlessly  torpid,  it  follows,  that 
they  imagine  God  as  not  having  a  clear  sight,  who  sees  only 
things  nigh  him,  like  one  who  has  a  deficient  vision,  who  can 
see  what  is  near  at  hand,  but  not  what  is  far  oif.  Such  is 
what  hypocrites  dream  God  to  be,  who  after  the  manner  of 
men  either  connives  at  things,  or  is  blind,  or  at  least  does 
not  clearly  see  but  what  is  near  at  hand.  We  now  under- 
stand the  design  of  the  Prophet  in  saying,  that  Jehovah  is 
God  afar  off  as  well  as  near  at  hand. 


PRAYER. 

Grant,  Almighty  God,  that  as  nothing  necessary  to  be  known  for 
salvation  is  wanting  in  thy  holy  and  celestial  oracles,  we  may 
carefully  and  diligently  study  them,  and  so  labour  to  make  pro- 
gress in  the  fear  of  thy  name,  in  reliance  on  that  grace  which  is 
offered  to  us  in  Christ,  that  we  may  derive  real  fruit  from  the 
reading  and  hearing  of  thy  word  ;  and  may  we  also  learn  to  turn 
everything  to  edification,  so  that  thy  name  may  be  really  glorified 
in  us,  and  that  we  may  through  the  Avhole  course  of  our  life 
make  progress  in  faith  and  repentance,  until  we  shall  at  length 
attain  to  that  perfect  holiness,  to  which  thou  daily  invitest  us, 
when  we  shall  be  wholly  divested  of  all  the  filth  of  our  flesh,  and 
become  fully  renewed  after  the  image  of  thy  Son,  our  Lord. — 
Amen. 


186  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXXI. 


Am  I  a  God  at  hand,  saitli  Jehovah  ?  and  not  a  God 
afar  off  ?  Will  a  man  hide  himself  in  darkness,  or  in  coverts, 
and  I  shall  not  see  him,  or  that  I  could  not  see  him,  saith 
Jehovah  ?  Do  not  I  fill  heaven  and  earth,  saith  Jehovah  ? 
Here  tlie  Prophet  most  sharply  reproves  the  hypocrites,  who 
thought  that  they  had  no  concern  with  God,  as  is  the  case 
always  witli  those  who  delude  themselves  in  their  sins. 
Though  this  truth  is  ever  professed  by  them,  that  God  is  the 
judge  of  the  world,  and  that  an  account  must  some  time  be 
rendered  to  him  ;  yet  they  afterwards  think  that  they  can 
by  some  evasion  escape,  so  that  God  will  forgive  them.  In 
short,  it  is  usual  with  hypocrites  to  trifle  as  it  were  child- 
ishly with  God.  On  this  account,  God  is  grievously  dis- 
l^leased  with  them,  and  declares  that  he  is  far  different  from 
what  they  imagine  him  to  be.  For  while  they  thus  set  them- 
selves up  as  arbitrators,  so  that  they  subject  God  to  their  own 
laws,  they  think  him  to  be  as  it  were  dull  of  apprehension, 
and  that  he  sees  notliing,  or  at  least  very  little  ;  he  says,  that 
he  is  not  only  a  God  near  at  hand  blit  also  afar  off} 

Some  apply  this  to  time,  as  though  he  denied  that  he 
lately  came  into  existence  ;  and  so  they  tliink  that  the  only 
true  and  eternal  God  is  compared  with  idols,  which  men  form 
presumptuously  for  themselves.  But  the  other  moaning  is 
far  more  suitable, — even  that  he  is  a  God  afar  off;  for  as  it  is 
said  elsewhere,  "Though  he  dwells  on  high,  yet  he  sees 
everything  that  is  done  on  earth.''  (Psalm  cii.  19.)  As, 
then,  nothing  escapes  his  sight,  he  is  said  to  be  a  God  afar 
off,  while  hypocrites  thought  him  to  be  a  God  only  near  at 
hand,  as  we  say  in  French,  De  courte  veue,  who   sees  only 

'  <•'  Am  I  not  a  God  here  upon  earth,  that  seems  farther  from  me,  as 
well  as  in  heaven,  that  seemeth  nearer  to  me.  as  being  the  place  of  my 
special  residence?  do  you  think  that  because  my  palace  is  in  heaven  1 
take  no  notice  of  what  is  done  upon  earth  r" — Gatakcr.  'J'his  appears  to 
be  the  meaning ;  for  he  says  afterwards,  "  Do  not  I  fill  heaven  and 
earth  ?" 

The  words  seem  literally  to  be, — 

21.  Am  I  a  God  of  nearness,  saith  Jehovah  ? 
And  not  a  God  of  distance  ? — Ed. 


CHAP.XXTII.2.3,2k     COMMENTARIES  ON  JEllEMIAH.  187 

things  near,  as  it  were  before  the  eyes.  But  a  question  has 
much  more  force  than  if  it  was  said,  that  he  was  not  merely 
a  God  near  at  hand ;  and  this  mode  of  speaking  conveys 
reproof;  for  hypocrites  greatly  detract  from  his  majesty, 
when  they  thus,  according  to  their  own  notions,  imagine  that 
he  can  see  no  more  than  a  mortal  man.  They  would  not 
indeed  have  dared  to  speak  thus ;  but  when  any  one  exam- 
ined all  their  counsels  and  their  actions,  he  would  have  found 
that  they  could  have  never  shewn  so  much  audacity,  had 
they  not  deceived  themselves  with  the  vain  notion,  tliat  God 
could  be  deceived.^  And,  therefore,  Jeremiah  does  not  re- 
late their  words,  but  points  out  the  wickedness  which  suffi- 
ciently manifested  itself  in  their  doings,  though  they  pro- 
fessed otherwise  with  their  tongues. 

And  that  this  is  the  meaning  appears  more  clearly  from 
the  next  verse,  which  ought  to  be  read  in  connexion  with 
this  ;  Will  a  man  hide  himself  in  coverts,  that  I  should  not 
seehim?^  This  verse  is  added  by  way  of  explanation  ;  there 
can  therefore  be  no  doubt  respecting  the  words,  far  oif  and 
near, — that  God  is  said  to  be  a  God  afar  off,  because  his 
eyes  penetrate  into  the  lowest  depths,  so  that  nothing  can 
escape  him. 

It  is  a  wonder  that  the  Greek  translators  made  so  great  a 
mistake  ;  for  they  wholly  changed  the  sense, — that  God  is  a 
God  nigh  at  hand,  but  not  afar  off.  In  the  first  place,  they 
did  not  consider  the  question,  and  then,  as  they  did  not  see 
the  drift  of  the  passage,  they  contrived  from  their  own 
brains  what  is  wholly  remote  from  the  words  of  the  Prophet. 
This  sentiment,  that  God  is  nigh  and  not  afar  off,  is  indeed 

^  "  The  Scripture,"  says  Venema,  "  often  brings  to  light  and  condemn?, 
not  what  men  profess,  but  what  may  be  inferred  from  their  doings." — Ed. 
^  The  future  here  ought  to  be  rendered  potentially, — 

Can  a  man  hide  in  hiding-places, 

That  I  should  not  see  him,  saith  Jehovah  ? 

Do  not  I  fill  the  heavens  and  the  earth,  saith  Jehovah  ? 
The  first  line  may  be  thus  rendered  more  literally, — 

Can  a  man  secrete  himself  in  secrecies  ? 
In  Welsh,— 

A  lecha  dyn  mewn  llechveydd  ? 
"  The  heavens,"  and  not  "  heaven,"  ought  to  be  the  word  in  the  last  line  ; 
and  so  does  Blayney  render  it.     The  visible  and  the  invisible  heaven  are 
intended. — Ed. 


188  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXIX. 

true ;  but  what  is  meant  here  is  quite  another  thing, — that 
God  sees  in  a  way  very  different  from  men,  for  he  fully  and 
perfectly  sees  what  is  farthest  from  him,  according  to  the 
passage  we  have  quoted  from  Psalm  cii.  19  ;  and  there  is 
another  in  Psalm  cxxxix.  7-12,  where  the  Psalmist  says, 
"  Where  shall  I  flee  from  thy  face  ?  for  if  I  ascend  into 
heaven,  thou  art  there ;  if  I  lie  down  in  hell,  there  thou 
stretchest  forth  thine  hand  ;  if  I  take  the  wings  of  the  dawn 
and  fly  to  the  clouds,  even  thine  hand  will  lay  hold  of  me 
there;  if  I  seek  coverts,  even  the  night  itself  is  before  thee 
as  the  light,  and  darkness  shines  as  the  light/'  If,  then,  we 
join  together  these  two  passages,  there  will  appear  nothing 
ambiguous  in  the  words  of  Jeremiah, — even  that  God  pene- 
trates with  his  eyes  into  the  lowest  depths,  so  that  nothing 
is  hid  from  him. 

But  Jeremiah  not  only  explains  the  meaning  of  the  last 
verse,  but  also  makes  a  practical  use  of  it ;  Will  any  one,  he 
says,  hide  himself  in  coverts  that  I  should  not  see  him  ?  The 
seeing  of  God  has  a  reference  to  his  judgment.  Then  all 
frivolous  speculations  ought  to  be  cast  aside,  since  Scripture 
says  that  God  sees  all  things  ;  but  we  ought  especially  to 
consider  for  what  purpose  it  is  that  he  sees  all  things  ;  which 
is  evidently  this, — that  he  may  at  last  call  to  judgment 
whatever  is  done  by  men.  There  is  then  an  application  of 
the  doctrine  to  our  case  ;  for  we  hence  learn,  that  whatsoever 
we  do,  think,  and  speak,  is  known  to  God. 

By  coverts,  or  hiding-i^laces,  he  means  all  the  secret 
frauds  which  men  think  they  can  cover ;  but  by  such  an 
attempt  they  gain  nothing  but  a  heavier  judgment.  By 
coverts  then  we  are  to  understand  all  those  vain  thoughts 
which  hypocrites  entertain  ;  for  tliey  think  that  they  can  so 
hide  themselves  that  God  cannot  see  their  purposes.  Hence 
God  laughs  them  to  scorn,  and  says  in  effect,  "  Let  them 
enter  into  their  coverts,  let  them  hide  themselves  as  much 
as  they  please,  I  yet  do  see  them  in  their  coverts  no  less 
clearly  than  if  they  were  quite  close  to  me.'' 

To  confirm  this  he  adds,  Do  not  I  fill  heaven  and  earth, 
saith  Jehovah  ?  This  must  not  be  refinedly  explained  of  the 
infinite  essence  of  God.      It  is  indeed  true,  that  his  essence 


CHAP.  XXIII.  25.       COMMENTARIES  ox  JEREMIAH.  189 

extends  throug'h  Jieaven  and  earth,  as  it  is  interminable. 
But  Scripture  -will  not  have  us  to  feed  on  frivolous  and 
unprofitable  notions  ;  it  teaches  only  what  avails  to  promote 
true  religion.  "What  therefore  God  declares  here,  that  he 
fills  heaven  and  earth,  ought  to  be  applied  to  his  providence 
and  his  power;  as  though  he  had  said,  that  he  is  not  so  taken 
up  with  things  in  heaven  that  he  neglects  the  concerns  of 
earth,  as  profane  men  dream ;  but  he  is  said  to  fill  heaven  and 
earth,  because  he  governs  all  things,  because  all  things  are 
noticed  by  him,  because  he  is,  in  short,  the  judge  of  the  world. 

We  now  perceive  what  the  Prophet  means  ;  and  this  pas- 
sage is  entitled  to  particular  notice,  because  this  error  of 
imao'inino^  a  God  like  ourselves  is  inbred  almost  in  us  all. 
Hence  it  is,  that  men  allow  themselves  so  much  liberty ;  for 
they  consider  it  a  light  thing  to  discharge  their  duty  towards 
God,  because  they  reflect  not  what  sort  of  being  he  is,  but 
they  think  of  him  according  to  their  own  understanding  and 
character.  As,  then,  we  are  thus  gross  in  our  ideas,  it  be- 
comes us  carefully  to  reflect  on  this  passage,  where  God 
declares,  that  he  is  not  only  a  God  near  at  hand,  that  is, 
that  he  is  not  like  us,  who  have  only  a  limited  power  of 
seeing,  but  that  he  sees  in  the  thickest  darkness  as  well  as 
in  the  clearest  light ;  and  that  therefore  it  avails  those 
nothing  to  deceive  themselves  who  dig  for  themselves 
caverns,  as  it  is  said,  in  Isaiah,  and  hide  themselves  in  deep 
labyrinths.  (Is.  ii.  21.)  He  thus  denies  that  they  gain  any- 
thing, and  gives  this  as  the  reason,  "  Because  he  fills  heaven 
and  earth  ;''  that  is,  his  providence,  his  power,  and  his  jus- 
tice are  so  diifused  everywhere,  that  wherever  men  betake 
themselves,  it  is  impossible  for  them  to  be  concealed  from 
him.     It  follows, — 

25.  I  have  heard  what  the  pro-  25.  Audivi  quod  dicunt  (wZ,  quid 

phets  said,  that  prophesy  lies  in  my  dicant,)  prophetse  prophetantes  in 
name,  saying,  I  have  dreamed,  I  nomine  meo,  dicendo,  somniavi, 
have  dreamed.  somniavi. 

Jeremiah  returns  again  to  those  impostors  who  soothed 

the  people  with  their  blandishments.     AVlienever  Jeremiah 

and  those  who  were  like  him,  who  faithfully  performed  their 

oflice,  treated  the  people  with  severity  by  reproving  and 

threatening  them  for  their  sins,  these  unprincipled  men  rose 


190  COMMENTARIES  ON  JEREMIAH.  LECT.  LXXXIX. 

up  against  them,  and  under  the  name  of  prophets  flattered 
the  ungodly  despisers  of  God.  It  was,  as  we  have  before 
said,  a  most  grievous  trial,  when  in  the  very  Church  itself 
the  ministers  of  Satan  thus  falsely  pretended  the  name  of 
God.  The  Jews  would  have  unhesitantly  despised  and 
laughed  to  scorn  what  the  vain  j^rophets  of  the  Gentiles 
might  have  boasted  ;  for  they  knew  that  these  had  no 
knowledge  of  God  ;  but  when  the  false  prophets  of  whom  he 
now  speaks  occupied  a  place  in  the  Church,  and  in  high 
terms  boasted  that  they  were  God's  servants,  this  would 
have  greatly  disturbed  the  weak  and  shaken  their  faith,  and 
even  wholly  upset  it,  had  not  God  stretched  forth  his  hand. 
It  is  therefore  no  wonder  that  Jeremiah  dwells  so  much  on 
this  subject ;  for  it  was  an  evil  that  could  not  be  easily 
cured  ;  had  he  said  only,  that  they  were  not  to  be  esteemed, 
the  weak  would  not  have  been  satisfied.  It  was  hence 
necessary  for  him  often  to  repeat  this  truth,  that  they  were 
all  to  know  that  there  was  need  of  discrimination  and  judg- 
ment, and  that  those  who  pretended  God's  name  were  not  to 
be  indiscriminately  allowed  to  be  his  prophets. 

He  then  repeats  what  we  have  before  observed,  but  in 
other  words, — /  have  heard,  says  God,  luhat  the  prophets  say 
who  prop)hesy  in  my  name}  An  objection  is  anticipated, 
for  it  might  have  been  said,  "What  can  this  mean?  the 
prophets  disagree  !  and  what  is  to  be  done  under  these  dis- 
sensions ?  they  who  differ  dazzle  our  eyes  with  an  illustrious 
title,  and  boldly  affirm  that  they  have  been  sent  by  God. 
As,  then,  there  is  such  a  conflict  between  the  prophets,  what 
are  we  to  do  ?"  God  meets  this  objection,  and  declares  that 
it  was  not  unknown  to  him  what  the  false  prophets  boasted 
of.  He  adds,  that  they  prophesied  in  his  name.  It  was  an 
offence,  which  must  have  greatly  distressed  weak  minds,  to 
hear  of  this  profanation  of  God's  name.  For  as  it  behoves 
us  reverently  to  receive  what  proceeds  from  God,  so  it  is  no 
small  danger  when  God's  name  is  falsely  and  mendaciously 
pretended.     As,  then,  they  might  have  been  greatly  dis- 

'  The  more  literal  rendering:  is  as  follows, — 

25.  I  liave  heard  what  the  projjhets  have  said, 

Who  have  prophesied  in  my  name  falsely,  saying, — 
*' I  have  dreamed,  I  have  dreamed." — Kd. 


CIIAP.XX1II.26,  27.       COMMENTARIES  ON  JEREMIAH.  191 

turbed  by  this  false  pretext  of  what  was  good,  it  is  here  ex- 
pressly said,  that  they  had  used  the  name  of  God,  but  he 
adds,  falsely. 

We  hence  see  the  truth  of  what  I  have  said,  that  those 
who  affirm  that  they  are  prophets  and  ostentatiously  pretend 
God's  name,  ought  not  to  be  received  indiscriminately,  but 
that  judgment  ought  to  be  exercised  ;  for  it  has  been  God's 
will  in  all  ages  to  try  the  faith  of  his  servants  by  permitting 
to  Satan  and  his  ministers  the  liberty  of  pretending  falsely 
his  holy  name.  And  as  we  see  that  the  Church  has  ever 
been  exposed  to  this  evil,  there  is  no  cause  for  us  to  be  dis- 
turbed at  this  day,  when  the  same  thing  happens,  for  it  is 
nothing  new.  Let  us,  therefore,  learn  to  harden  ourselves 
against  such  trials ;  and  whenever  false  prophets  try  our 
faitli,  let  us  remain  firm,  holding  this-  principle, — that  we 
ought  wisely  to  consider,  whether  God  himself  speaks,  or 
whether  men  falsely  boast  themselves  to  be  his  servants. 

To  dream  is  to  be  taken  here  in  a  good  sense ;  for,  as  we 
have  seen  elsewhere,  God  was  wont  to  make  himself  known 
to  his  servants  by  dreams.  It  is  not  then  every  kind  of 
dreams  that  is  to  be  understood  here,  but  such  dreams  as 
were  from  above.  The  false  prophets,  indeed,  stated  what 
was  not  true  by  using  this  language ;  for  it  was  the  same  as 
though  they  testified  that  they  did  not  bring  their  own  de- 
vices, but  faithfully  related  wdiat  they  had  received  from 
God.  As  the  Pope  at  this  day  declares  that  he  is  the  vicar  of 
Christ  and  the  successor  of  Peter,  while  he  exercises  tyranny 
over  the  Church  ;  so  also  these,  by  a  specious  pretext,  deceived 
the  simple  by  saying  that  they  brought  nothing  human,  but 
were  only  witnesses  as  to  God's  oracles.     It  follows, — 

26.  How  long  shall  this  be  in  the  26.  Quousque  erit  in  corde  pro- 
heart  of  the  prophets  that  prophesy  phetarimi  prophetantium  menda- 
lies  ?  yea,  they  are  prophets  of  the  cium,  et  prophetarum  doli  cordis 
deceit  of  their  own  heart ;  sui  ? 

27.  Which  think  to  cause  my  27.  Cogitantes  ut  faciant  oblivi- 
people  to  forget  my  name  by  their  sci  populum  meum  nominis  mei  per 
dreams,  which  they  tell  every  man  somnia  sua  {vel,  in  somniis  suis,  ad 
to  his  neighbour,  as  their  fathers  verbiim.)  qua  narrant  quisque  socio 
have  forgotten  my  name  for  Baal.  suo  :  quemadmodum  obliti  sunt  pa- 

tres  eorum  nominis  mei  in  Baal. 

Here  God  reproves  the  false  prophets,  and  also  promises 


192  COMMENTARIES  ON  JEREMIAH.         LECT.LXXXIX. 

to  his  people  what  was  especially  to  be  desired, — that  he 
w^ould  cleanse  his  Church  from  such  pollutions.  He  then 
shews  that  it  was  his  purpose  to  take  vengeance,  because 
the  false  prophets  had  dared  in  such  an  impious  and  bold 
manner  to  abuse  his  sacred  name.  For  it  ever  occurred  to 
their  minds,  "  How  is  it  that  Grod  permits  this  ?  Is  it  be- 
cause he  cares  not  for  the  safety  of  his  people  ?  or  does  it 
give  him  any  delight  when  he  sees  truth  mingled  with  false- 
hood, and  lisfht  w4th  darkness?"  Hence  God  here  shews 
that  he  for  a  time  bore  with  that  sacrilegious  audacity  which 
the  false  prophets  practised,  but  that  he  did  not  so  connive 
at  it  as  not  at  length  to  punish  them. 

How  long  ?  he  says,  whicli  is  the  same  as  though  he  had 
said,  "  It  shall  not  be  perpetual ;  though  I  may  delay,  yet 
they  shall  know  that  they  liave  with  extreme  perverseness 
abused  my  forbearance.''  And  he  also  enhances  their  crime 
by  saying,  How  long  shall  it  be  in  the  heart  of  the  prophets 
to  prophesy  falsehood  ?  By  this  way  of  speaking  he  inti- 
mates, that  they  erred  not  through  ignorance,  as  many  do, 
who  through  want  of  knowledge  bring  forth  what  they  do  not 
understand  ;  but  God  here  complains  that  these  prophets, 
as  it  were  designedly,  rose  up  to  suppress  the  truth.  Then 
by  heart  is  to  be  understood  thought  or  purpose  ;  as  though  he 
had  said,  that  they  designedly  made  a  false  pretence  as  to  his 
name,  that  it  was  their  settled  purpose  to  deceive  the  people.^ 

^  Emendators  have  been  very  busy  in  correcting  the  first  words  in  this 
verse,  without  the  authority  of  any  MSS.,  or  of  the  early  versions.  When 
there  is  a  meaning  and  a  striking  one,  emendations,  merely  conjectural, 
are  surely  to  be  repudiated.  Iloubigant,  Blayney,  and  Horsley,  have  their 
corrections,  but  we  can  do  without  them.  What  seems  to  have  prompted 
conjectural  emendations  has  been  the  H  prefixed  to  ^"^ ;  but  Gataker  re- 
moved this  difficulty ;  his  version  is  substantially  as  follows, — 

How  long! — Is  it  in  the  heart  of  these  prophets, 

To  be  prophesying  falsehood, 

And  prophesying  the  deceit  of  their  own  hearts? 
To  be  "  in  the  heart"  is  to  be  resolved,  to  form  a  purpose  or  determination. 
See  Is.  Ixiii,  4.  It  is  the  same,  as  though  it  was  said,  •'  Are  these  pro- 
phets resolved  ?"  To  be  "  in  the  heart"  means  also  to  delight  in  a  thing. 
►See  Ps.  xl.  8.  The  meaning  then  may  be,  "Is  it  the  delight  of  these 
prophets?"  &c.  But  the  first  sense  is  the  most  suitable.  "  How  long!" 
is  an  exclamation  of  wonder  at  their  perseverance  in  their  Avicked  course. 
They  had  been  often  warned,  and  yet  they  continued.  Then  follows  a 
question,  whether  it  was  their  settled  purpose  to  persevere  in  prophesying 
falsely  ? — Ed. 


CHAP,  xxiir.  2G,  27.     commentaries  on  jeeemiaii.  lOo 

He  adds,  tliat  they  were  prophets  of  the  deceit  of  their  own 
heart.  This  deceit  of  the  lieart  is  put  in  opposition  to  true 
doctrine ;  and  thus  God  intimates  that  whatever  men  bring 
forward  from  themselves  is  deceitful,  for  nothing  can  proceed 
from  them  but  vanity.  Tliere  is  yet  no  doubt  but  that  he 
condemns  tliat  foolish  conceit,  of  which  the  false  prophets 
i:)roudly  boasted,  that  they  were  alone  wise,  as  the  case  is 
now  under  the  Papacy  ;  how  arrogantly  do  unprincipled  men 
prattle  whenever  they  speak  of  their  own  figments?  Nothing 
can  be  more  silly,  and  yet  tliey  think  that  they  surpass  the 
angels  in  acuteness  and  in  high  speculations.  Such  was  the 
arrogance  displayed  by  the  false  prophets  of  old.  But  God 
declares  that  whatever  men  invent,  and  whatever  they  de- 
vise, which  they  have  not  received  from  his  mouth,  is  only 
the  deceit  of  the  heart. 

And  this  ought  to  be  carefully  noticed;  for  there  are 
many  plausible  refinements,  in  which  there  is  nothing  solid, 
but  they  are  mere  trifles.  If,  then,  at  any  time  these  vain 
thoughts  seem  pleasing  to  us,  let  us  bear  in  mind  what  Jere- 
miah says  here,  that  whatever  proceeds  not  from  God  is  the 
deceit  of  the  heart ;  and  further,  that  though  the  whole  world 
applaud  falsehoods  and  impostures,  we  ought  yet  to  know 
that  everything  is  a  deceit  which  has  not  God  himself  as  its 
author. 

Then  follows  a  clearer  definition,  that  they  made  his  people 
to  forget  his  name  by  their  dreams,  as  their  fathers  had  for- 
gotten it  through  Baal.^  We  may  infer  from  this  verse,  that 
those  with  whom  Jeremiah  contended  were  not  openly  the 
enemies  of  the  Law  ;  for  they  held  many  principles  of  true 
religion.  They  maintained  in  common  with  the  true  and 
sincere  worshippers  of  God  this  truth, — that  the  only  true 
God  ought  to  be  worshipped  ;  and  also  this, — that  there  was 

1  Calvin  begins  this  verse  as  our  version,  "  Who  think,"  &c.  So  the 
Sept. ;  the  Vidg.  is,  "  who  seek  (or  wish),  volunt."  Blayney  has,  '•'  who 
study."  The  verb  means  sometimes  to  contrive  or  to  purpose  a  thing  after 
counting  the  reasons  for  and  against.  It  may  be  rendered  here,  "  who 
design."  The  Syriac  is,  "  whose  counsel  is."  It  was  their  design  and 
intended  object  to  make  the  people  to  forget  God's  name  through  their 
dreams.  But  how  to  forget  his  name?  for  they  professed  to  announce 
their  dreams  in  his  name.  God's  name  here  evidently  means  his  revealed 
name,  himself  as  revealed  in  his  word. — Ed. 

VOL.  III.  N 


194  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXIX. 

only  one  legitimate  altar  on  which  sacrifices  according  to  the 
Law  were  to  be  offered.  On  these  points,  then,  there  was 
no  controversy.  But  yet  they  deceived  the  people  by  their 
flatteries  ;  for  they  made  gain  of  their  prophetic  office. 
Hence  Jeremiah  condemns  them,  because  they  made  God's 
name  to  be  forgotten  by  their  dreams,  as  their  fathers  had 
forgotten  it  tlirough  Baal ;  as  though  he  had  said,  "  These 
dreams  are  like  the  fictitious  and  spurious  forms  of  worship, 
by  which  true  religion  was  formerly  subverted  ;  for  their 
fathers  worshipped  Baal  and  Baalim  :  they  set  up  for  them- 
selves these  false  gods,  and  thus  subverted  the  glory  of  God 
by  their  own  devices."  The  impiety  of  the  false  prophets, 
who  lived  in  the  time  of  Jeremiah,  was  not  indeed  so  gross ; 
and  yet  it  was  an  indirect  defection,  for  they  brought  forward 
their  dreams,  and  falsely  professed  that  they  were  God's  ser- 
vants, though  he  had  not  commissioned  them. 

We  have  said  elsewhere  (verse  21)  that  their  crime  w^as 
twofold  ;  first,  they  ran  when  not  called  nor  sent  ;  and 
secondly,  they  brought  forward  their  own  fancies  and  not 
the  word  of  God.  And  this  passage  ought  to  be  carefully 
noticed  ;  for  we  here  learn,  that  not  only  open  defection  can- 
not be  endured  by  God,  but  also  indirect  depravations,  which 
stealthily  withdraw^  ns  from  the  fear  of  God.  Then  these 
two  evils  must  be  carefully  avoided  in  the  Church,  if  we 
desire  to  continue  entire  in  our  obedience  to  God.  One  evil 
is  sufficiently  known,  that  is,  when  truth  is  openly  turned 
into  falsehood,  when  men  are  drawn  away  into  idolatry  and 
filthy  superstitions,  or  when  the  ancient  people,  as  Jeremiah 
says,  forgat  the  name  of  God  through  Baal.  But  the  other 
evil  is  more  hidden,  and  therefore  more  dangerous,  that  is, 
when  some  appearance  of  true  religion  is  retained,  and  men 
are  yet  insidiously  drawn  away  from  the  fear  of  God  and 
his  true  worship,  and  from  pure  doctrine,  as  we  see  to  be 
the  case  at  this  day  in  the  Churches,  which  profess  to  have 
separated  from  the  Papacy  that  they  might  embrace  the 
doctrine  of  the  Gospel :  there  are  many  among  them  who 
insidiously  corrupt  the  simple  and  genuine  doctrine  of  tlie 
Gospel.  We  see  how^  many  curious  men  there  are  at  this 
time,  who  disturb  all  things  by  tlieir  own  inventioiis,  and 


CHAP.  XXIII. '28.       COiMMENTARIES  ON  JEREMIAH.  195 

how  absurdly  many  seek  refinements,  and  how  confidently 
also  do  many  propound  their  own  inventions  as  oracles  !  It 
behoves  us  then  to  be  watchful,  not  only  that  we  may  shun 
open  abominations,  but  that  we  may  also  retain  the  pure 
and  true  word  of  God,  so  as  not  to  allow  false  workers  in- 
sidiously to  corrupt  and  vitiate  anything.     It  follows, — 

28.  The  prophet  that  hath  a  28.  Propheta  apud  quern  est 
dream,  let  him  tell  a  dream ;  and  somnium,  narrabit  somnium  ;  et 
he  that  hath  my  word,  let  hhn  .speak  apud  quem  est  sermo  mens,  narrabit 
my  word  faithfully :  wliat  is  the  chaff  sermonem  meum  veritatis :  quid  pa- 
to  the  wheat?  saith  the  Lord.  lese  ad  triticum,  dicit  Jehova? 

We  ought  also  to  read  this  verse  attentively,  for  doubtless 
it  contains  a  doctrine  especially  useful.  I  have  already  said, 
that  the  faith  of  many  might  have  fiiiled  at  seeing  a  conflict 
in  the  Temple  of  God,  not  only  among  the  common  people, 
but  also  among  the  prophets  of  God.  God  did  not  appear 
from  heaven,  nor  did  he  send  his  angels,  but  would  have 
himself  to  be  heard  through  men.  They  who  came  to  the 
Temple  expected  the  prophets  to  teach  them.  There  the 
ministers  of  Satan  appeared,  who  corrupted  and  perverted 
all  things.  There  were  a  few,  who  sincerely  declared  the 
truth  of  God,  and  faithfully  explained  what  God  commanded. 
Wliat  could  miserable  men  do  in  this  case,  who  were  willing 
to  obey,  and  possessed  a  teachable  spirit  ?  Hence  it  was, 
that  many  threw  aside  every  concern  for  religion,  and  gave 
themselves  up  to  despair:  "What  means  all  this?  why  are 
there  so  many  discords,  so  many  disputes,  so  many  conten- 
tions, so  many  invectives  ?  Where  can  we  now  betake  our- 
selves? It  is  better  not  to  care  for  anything  any  more." 
Thus  many  took  occasion  to  indulge  their  indifference,  choos- 
ing not  to  weary  themselves  any  more,  nor  to  seek  what  God 
was,  what  his  will  was,  whether  there  was  salvation  for  them, 
whether  there  was  any  hope,  rather  than  to  entangle  them- 
selves in  troublesome  and  thorny  disputes. 

Such  a  temptation  existed  in  the  time  of  Jeremiah.  He, 
therefore,  applied  in  due  time  a  suitable  remedy  and  said, 
The  Prophet,  tuho  has  a  dream,  that  is,  with  whom  is  a  dream, 
he  will  relate  a  dream  ;  and  then.  The  Prophet  with  whom  is 
my  ivord,  he  will  speak  my  luord  /  as  though  God  had  said, 

1  All  the  early  versions  and  the  Targ.  render  the  last  verb  in  the  impera- 
tive mood,  "  Let  him  speak,"  &c.  And  so  most  of  modern  expounders. — Ed. 


196  COMMENTARIES  ON  JEREMIAH.  LECT.LXXXIX. 

that  it  was  an  extremely  wicked  thing  to  obstruct  the  way 
of  truth  by  falsehood.  But  this  is  what  usually  happens,  as 
I  have  already  said ;  for  where  Satan  has  his  agents,  an  ob- 
stacle seems  to  be  in  our  way  which  prevents  us  to  go  on 
and  proceed  in  the  course  of  true  religion.  For  when  those 
who  are  right-minded,  as  we  have  said,  see  the  prophets 
themselves  contending,  disputing,  and  quarrelling,  they  stand 
still,  nay,  they  go  backward.  Now  God  shews  that  this  is 
extremely  unreasonable.  Then  the  meaning  is,  as  though 
he  had  said,  "  Let  not  the  false  prophets  by  their  fallacies 
impede  the  course  of  God's  servants,  that  they  may  not  pro- 
ceed, and  that  his  word  should  not  be  reverently  heard.'" 

Unless  w^e  attend  to  this  which  the  Prophet  had  in  view, 
the  passage  will  appear  unmeaning.  It  has  been  often 
quoted,  but  this  circumstance  has  not  certainly  been  ob- 
served. We  ought,  therefore,  ever  to  consider,  why  is  a  thing- 
said.  This  verse  depends  on  what  is  gone  before ;  and  God 
here  answers  a  question,  which  might  have  been  raised, — 
"  What  then  must  we  do,  for  falsehoods  conflict  with  truth  V 
God  answers,  that  his  word  ought  not  to  be  prejudiced  by 
this  circumstance  ;  as  though  he  had  said,  "  Let  nothing- 
prevent  my  Prophets  from  teaching  ;  I  bid  tlicm  to  be  heard." 
AVc  hence  conclude,  that  those  do  wrong  to  God,  who  allege 
the  controversies,  by  which  religion  is  torn  and  as  it  were 
lacerated,  and  think  that  they  thus  obtain  a  license  to  in- 
dulge their  impiety  ;  for  it  is  not  a  reason  that  can  avail 
them,  that  Satan  and  his  ministers  labour  to  discredit  the 
authority  of  God  and  of  his  servants.  Though  these  false 
prophets  insinuate  themselves,  though  they  may  set  up  them- 
selves against  the  true  and  faithful  servants  of  God,  yet  let 
dreams,  that  is,  prophetic  revelations,  retain  their  weight, 
and  let  him  with  whom  is  God's  luord,  speak  the  word  of  God, 
so  that  it  may  be  heard.  This  clause  refers  to  the  hearers  ; 
they  were  not  to  desist  from  rendering  obedience  to  the  Law, 
liow  much  soever  Satan  might  strive  to  subvert  their  faith 
by  attempting  to  destroy  its  unity. 

It  afterwards  follows,  What  is  the  chaff  to  the  tuheat  /  This 
addition  was  also  wholly  necessary,  for  many  might  liave 
again  objected  and  said,  that  they  had  no  suflicient  judg- 


CHAP.  XXIII.  28.       COMMENTARIES  ON  JEREMIAH.  197 

ment  to  distinguish  between  the  true   and  false  prophets. 
God  here  gives  the  answer,  that  the  difference  between  true 
and  false  doctrine  was  nothing  less  to  him  who  made  a  care- 
ful examination  than  between  wheat  and  chaff.      And  by 
this  comparison  lie  shews  how  foolishly  and  absurdly  many 
detract  from  the  authority  of  the  Law  on  this  pretence,  that 
there  are  many  who  falsely  interpret  it.     For  when  any  one 
rejects  the  wheat  because  it  is  covered  with  chaff,  does  he 
not  deserve  to  perisli  through  hunger?  and  v/ho  will  pity 
him  who  says  that  he  has  indeed  wheat  on  his  floor,  but  that 
it  is  mixed  with  chaff,  and  therefore  not  fit  for  food  ?     Why, 
then,  thou  silly  man,  dost  not  thou  separate  the  chaff  from 
the  wheat?     But  thou   choosest    to  perish   through  want, 
rather  than  to  cleanse  the  wheat  that  thou  may  est  have  it 
for  thy  food.     So  also  in   the  Temple  the  wheat  is  often 
mixed  with  the  chaff,  the  pure  truth  of  God  is  often  defiled 
with  many  glosses  and  vain  figments  ;  and  yet,  except  it  be 
our  own  fault,  we  shall  be  able  to  distinguish  between  the 
wheat  and  the  chaff.^    But  if  we  be  negligent,  and  think  that 
it  is  a  sufi&cient  excuse  for  despising  the  word  of  God,  be- 
cause Satan  brings  in  his  fallacies,  we  shall  perish  in  our 
sloth  like  him  who  neglects  to  cleanse  his  wheat  that  he 
misfht  turn  it  to  bread.     But  the  time  will  not  allow  me  to 
say  more. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  art  graciously  pleased  daily  to 
set  before  us  thy  sure  and  certain  will,  we  may  open  our  eyes  and 
ears,  and  raise  all  our  thoughts  to  that  which  not  only  reveals  to 
us  what  is  right,  but  also  confirms  us  in  a  sound  mind,  so  that 
we  may  go  on  in  the  course  of  true  religion,  and  never  turn  aside, 
whatever  Satan  and  his  ministers  may  devise  against  us,  but  that 

I-  The  difference  between  the  chaff  and  the  wheat  is  what  the  Sept.  and 
Vulg.  intimate,  "What  is  the  chaff  to  the  wheat?"  But  the  Si/r.  has 
another  idea,  "  Why  mingle  ye  the  chaff  with  the  wheat ':"  The  literal 
rendering  of  the  Hebrew  is,  "  Why  to  the  chaff  the  wheat  ?"  The  mixture 
is  what  seems  to  be  intended.  So  thought  Gataker  and  Blayney,  who 
rendered  it,  "  What  has  the  chaff  to  do  with  the  wheat  ?"  that  is,  why  do 
you  mix  them  together?  And  so  does  Adam  Clarke  view  the  phrase. 
'^Venema,  Henry,  Scott,  and  Lowth  take  the  tirst  meaning,  which  is  also 
that  of  our  version;  but  the  other  is  more  agreeable  to  the  original. — Ed. 


198  COMMENTARIES  0:N  JEREMIAH.  LECT.XC. 

we  may  stand  firm  and  persevere,  until  having  finished  our  war- 
fiire,  we  shall  at  length  come  unto  that  blessed  rest  which  has 
been  prepared  for  us  in  heaven  by  Jesus  Christ  our  Lord. — 
Amen. 


Hectxtre  &i\\ttiti% 

We  saw  yesterday  that  tliough  tlie  false  prophets  cor- 
rupted the  true  doctrine,  yet  the  prophetic  office  remained 
in  its  honour  without  any  loss  to  its  authority.  Hence  Jere- 
miali  said  that  all  their  falLacies  ought  not  to  be  an  hinder- 
ance  to  the  faithful,  so  as  to  prevent  them  to  proceed  in 
the  course  of  their  calling,  and  that  no  one  should  object  and 
say,  that  in  so  confused  a  state  of  things  he  could  not  know 
what  to  avoid  and  what  to  follow ;  he  said  that  the  differ- 
ence between  wheat  and  chaff  was  easily  perceived,  provided 
men  were  not  wilfully  blind.     He  now  adds, — 

29.  Is  not  my  word  like  as  29.  An  non  ut  sit  semio  mens  quasi  ignis 

a  fire  ?  saith  the  Lord ;  and  (hoc  est,  an  non  sermo  mens  tanquam  ignis) 

like  a  hammer  that  breaketh  dicit  Jehova  ?  et  tanquam  malleus  conterens 

the  rock  in  pieces?  saxum  {vel,  rupem.) 

He  confirms  what  he  said  of  the  chaff  and  the  wheat,  but 
in  different  words.  It  was  a  fit  com2:)arison  when  Jeremiah 
compared  God's  word  to  wheat,  and  the  figments  of  men  to 
chaff  But  as  the  Jews,  through  their  ingratitude,  rendered 
the  word  of  God  ineffectual,  so  it  did  not  become  to  them  a 
spiiitual  support,  the  Prophet  says  that  it  would  become  like 
afire  and  like  a  hammer,^  as  though  he  had  said,  that  though 
the  Jews  were  void  of  judgment,  as  they  had  become  har- 
dened in  their  wickedness,  yet  the  word  of  God  could  not  be 
rendered  void,  or  at  least  its  power  could  not  be  taken  away  ; 
for  as  Paul  says,  "  If  it  is  not  the  odour  of  life  unto  life,  it 

^  The  particle  113  at  the  beginning  of  this  verse,  rendered  iit  by  Calvin, 
seems  to  be  without  meaning.  It  is  omitted  by  the  Vuh/.,  and  rendered 
"  behold"  by  the  Sept.  and  Si/r.,  as  though  it  was  njn.  Venenia  re- 
garded it  cither  as  a  noun,  burning,  from  ni3,  to  burn,  or  a  misprint  for 
HD,  strength,  vigour,  power.  The  last  is  adopted  by  Blayney,  and  a{)- 
proved  by  IIorsLey,  and  is  countenanced  by  the  Targ.,  "Are  not  all  my 
words  strong  as  fire  ?"     Blayney s  version  is, — 

Is  not  the  power  of  my  word  like  fire  ? 
This  is  the  most  probable  meaning ;  though  there  is  no  difierent  reading, 
vet  the  difterence  between  the  two  letters  is  very  small.  —  /v/. 


CHAP.  XXIII.  29.       COMMENTARIES  UN  JEREMIAH.  199 

is  the  odour  of  death  unto  death  to  those  who  perish/' 
(2  Cor.  ii.  16  ;)  and  so  also  the  same  Apostle  says  in  another 
place,  that  God's  servants  had  vengeance  in  their  power,  for 
they  bear  the  spiritual  sword,  in  order  to  cast  down  every 
height  that  exalteth  itself  against  Christ;  but  he  adds, 
"After  the  obedience''  of  the  faithful  "  had  been  completed." 
(2  Cor.  X.  6.)  The  first  and  as  it  were  the  natural  use  of 
Grod's  word  is  to  bring  salvation  to  men ;  and  hence  it  is 
called  food  ;  but  it  turns  into  poison  to  the  reprobate:  and 
this  is  the  reason  for  so  great  a  diversity. 
,  He  said,  first,  that  God's  word  was  wheat,  because  souls 
are  nourished  by  it  unto  a  celestial  life  ;  and  nothing  can  be 
more  delightful  than  this  comparison.  But  now  he  declares 
it  to  be  fire  and  a  hammer.  There  is  in  these  terms  some 
appearance  of  contradiction  ;  but  there  is  a  distinction  to  be 
made  as  to  the  hearers,  for  they  who  reverently  embrace  the 
word  of  God,  as  it  becomes  them,  and  with  genuine  docility 
of  faith,  find  it  to  be  food  to  them  ;  but  the  ungodly,  as  they 
are  unworthy  of  such  a  benefit,  find  it  to  be  far  otherwise. 
For  the  word  which  is  in  itself  life-giving,  is  changed  into 
fire,  which  consumes  and  devours  them  ;  and  also  it  becomes 
a  hammer  to  break,  to  tear  them  in  pieces,  and  to  destroy 
them. 

The  import  of  the  wdiole  is,  that  God's  word  ever  retains 
its  ow^n  dignity  ;  for  if  it  happens  to  be  despised  by  men,  it 
cannot  yet  be  deprived  of  its  vigour  and  efiicacy  ;  if  it  be  not 
wholesome  for  food,  it  will  be  like  fire  or  like  a  hammer. 
Then  these  two  comparisons  belong  to  the  wicked,  for  God's 
w^ord  has  another  sense  when  called  fire  with  reference  to 
the  faithful,  even  because  it  dries  up  and  consumes  the  lusts 
of  the  flesh,  as  silver  and  gold  are  purified  by  fire.  Hence 
the  w^ord  of  God  is  properly  and  fitly  called  fire,  even  with 
regard  to  the  faithful ;  but  not  a  devouring  but  a  refining 
fire.  But  when  it  comes  to  the  reprobate,  it  must  neces- 
sarily destroy  them,  for  they  receive  not  the  grace  tliat  it 
oflfers  to  them.  It  may  also  be  called  a  hammer,  for  it  sub- 
dues the  depraved  affections  of  tlie  flesh  and  such  as  are 
opposed  to  God  even  in  the  elect ;  but  it  does  not  break  the 
elect,  for  thov  suffer  tliemselves  to  be  subdued  by  it. 


200  COMMENTARIES  ON  JEREMIAH.  LECT.  XO. 

But  tliis  hammer  is  said  to  break  tlie  stone  or  the  rock, 
because  the  reprobate  will  not  bear  to  be  corrected  ;  they 
must,  therefore,  be  necessarily  broken  and  destroyed.  For 
this  reason  Paul  also,  while  speaking  of  the  refractory,  says, 
"  Let  liim  who  is  ignorant  be  ignorant/'  (I  Cor.  xiv.  38.) 
For  by  these  words  he  means  that  they  will  at  last  find  how 
great  is  the  hardness  of  that  word  with  which  they  dare  to 
contend  through  the  perverseness  of  their  heart.  But  that 
passage  which  I  have  before  quoted  well  explains  what  is 
here  said  by  Jeremiah,  even  that  truth  in  itself  is  whole- 
some, but  that  it  turns  into  an  odour  of  death  unto  death  to 
those  who  perish.  (2  Cor.  ii.  16.)  Paul,  indeed,  speaks  of 
the  Gospel,  but  this  may  be  also  applied  to  the  Law.  It 
now  follows, — 

30    Therefore,  behold,  I  am  30.  Propterea  ecce  ego  ad  (veZ,  super) 

against  the  prophets,  saith  the  prophetas,    dicit    Jehova,    qui    furantur 

Lord,  that  steal  my  words  every  sermones  meos,  quisque  a  socio  suo : 
one  from  his  neighbour. 

31.  Behold,  I  am  against  the  31.  Ecce  ego  ad  {vel,  super,  vel,  contra) 
prophets,  saith  the  Lord,  that  prophetas,  dicit  Jehova,  qui  mollificant 
use  their  tongues,  and  say,  He  {vel,  tollunt)  linguam  suara,  et  dicunt, 
saith.  sermo  (t)e/,  dictio:) 

32.  Behold,  I  am  against  them  32.  Ecce  ego  super  (vc^,  ad,  ■«<??,  con- 
that  prophesy  false  dreams,  saith  tra)  prophetantes  somnia  mendacii,  dicit 
the  Lord,  and  do  tell  them,  and  Jehova,  et  narrant  illis  et  decipiunt  po- 
cause  my  people  to  err  by  their  pulum  meum  in  mendaciis  suis  et  levitate 
lies,  and  by  their  lightness ;  yet  sua ;  et  ego  {hoc  est,  quanquam  ego)  non 
I  sent  them  not,  nor  command-  miserim  ipsos,  neque  mandaverim  illis, 
ed  them  :  therefore  they  shall  et  utilitate  non  proderunt  (proficiendo 
not  profit  ttiis  people  at  all,  non  afferent  utilitatera)  populo  huic,  dicit 
saith  the  Lord.  Jehova. 

Jeremiah  returns  again  to  the  false  teachers,  who  were  the 
authors  of  all  the  evils ;  for  they  fascinated  the  people  with 
their  flatteries,  so  that  qvqyj  regard  for  sound  and  heavenly 
doctrine  was  almost  extinguished.  But  while  God  declares 
that  he  is  an  avenger  against  them,  ho  does  not  exempt  the 
people  from  punishment.  We  indeed  know  that  a  just  re- 
ward was  rendered  to  the  reprobate,  when  God  let  loose  the 
reins  to  the  ministers  of  Satan  with  impunity  to  deceive 
them.  But  as  the  people  acquiesced  in  those  false  allure- 
ments, while  Jeremiah  so  sevei'ely  reproved  the  false  teacliers, 
he  reminds  the  people  how  foolishly  they  betook  themselves 
under  tlie  shadow  of  those  men,  thinking  themselves  to  be  safe. 


CHAP.  XXIII.  S0-o2.       COMMENTARIES  ON  JEREMIAH.  201 

He  says,  first,  Behold,  I  am  against  the  prophets,  who  steal 
Tiiy  words  every  one  from  his  neighbour.  Many  explain  tliis 
verse  as  though  God  condemned  tlie  false  prophets,  wlio 
borrowed  something  from  the  true  prophets,  so  that  they 
might  be  their  rivals  and  as  it  were  their  apes  ;  and  no  doubt 
the  ungodly  teachers  liad  ever  from  tlic  beginning  made 
some  assumptions,  that  tliey  might  be  deemed  God's  ser- 
vants. But  it  seems,  however,  a  forced  view,  that  they  stole 
words  from  the  true  prophets,  for  the  words  express  what  is 
different,  that  they  stole  every  one  from  his  friend.  Jere- 
miah would  not  have  called  God's  faithful  servants  by  this 
name.  I  rather  think  that  their  secret  arts  are  here  pointed 
out,  that  they  secretly  and  designedly  consj^ired  among 
tliemselves,  and  then  that  they  spread  abroad  their  own  fig- 
ments according  to  their  usual  manner.  For  the  ungodly 
and  the  perfidious,  that  they  might  obtain  credit  among  the 
simple  and  unwary,  consulted  together  and  devised  all  their 
measures  craftily,  that  they  might  not  be  immediately  found 
out ;  and  thus  one  took  from  the  other  what  he  afterwards 
announced  and  published.  And  this  is  what  Jeremiah  calls 
stealing,  because  they  secretly  consulted,  and  then  declared 
to  the  people  wliat  they  agreed  upon  among  themselves ; 
and  they  did  this  as  though  every  one  had  derived  his  oracle 
from  heaven.  I  have,  therefore,  no  doubt  but  that  the  Pro- 
phet condemns  these  hidden  consultations  when  he  says  that 
every  one  stole  from  his  neighbour.^ 

We  indeed  see  tlie  same  thing  now  under  the  Papacy,  for 
tlie  monks  and  unprincipled  men  of  the  same  ch.aracter  have 
their  own  false  doctrines  ;  and  when  they  ascend  the  pulpit, 

^  Various  have  been  the  expositions  of  this  sentence :  they  adopted  the 
manner  of  the  true  prophets,  as  some  say,  and  used  their  -words,  an  instance 
of  which  is  found  in  chap,  xxviii.  1-4  ;  and  this  is  the  view  of  Scott;  others 
hold  that  the  imitation  in  saying,  "  Thus  saith  the  Lord,"  is  what  is 
referred  to.  It  has  also  been  suggested  that  they  are  intended — who, 
knowing  the  truth,  withheld  it  from  the  people ;  and  that  to  Mithhold 
what  they  knev/,  is  represented  here  as  steahng.  But  none  of  these  views 
sufficiently  account  for  the  words  here  used,  "  who  steal  my  words  every 
one  from  his  neighbour."  They  were  God's  words  committed  to  the  people, 
and  these  prophets  stole  them,  that  is,  by  rendering  thtm  void  by  their 
falsehoods  and  vain  dreams,  as  Satan  is  said  to  steal  the  seed  sown  in  the 
heart  of  the  way-side  hearer.  This  is  the  view  taken  by  Grotius,  Venema, 
and  Gataker. — Ed. 


202  COMMENTARIES  ON  JEREMIAH.  LEOT.  XC 

every  one  speaks  as  though  he  was  endued  with  some  special 
gift ;  and  yet  tlie}^  steal  every  one  from  his  friend,  for  they 
are  like  the  soothsayers  or  the  'magi,  who  concocted  among 
themselves  their  own  falsehoods,  and  only  brought  out  what 
they  deemed  necessary  to  delude  the  common  people.  This, 
then,  was  one  of  the  vices  which  the  Proplict  shews  prevailed 
amonof  the  false  teachers, — that  no  one  attended  to  the  voice 
of  God,  but  that  every  one  took  furtively  from  his  friend 
what  he  afterwards  openly  proclamied. 

He  adds,  secondly,  Behold,  I  am  against  the in'ophets,  toho 
mollify  their  own  tongue.  Almost  all  interpreters  take  Hp/, 
lekech,  as  signifying  to  render  sweet  or  soft ;  and  they  un- 
derstand that  the  false  prophets  are  condemned,  because  they 
flattered  the  wicked  for  the  sake  of  gain  ;  for  had  they 
offended  or  exasp'erated  them,  they  could  not  ha.ve  attached 
them  to  themselves.  They  then  think  that  to  mollify  their 
tongue  means  here  that  they  used  th6ir  tongue  in  speaking 
smooth  and  flattering  things.  But  others  give  another  ex- 
planation,— that  they  mollified  their  tongue  because  they 
polished  their  words  in  imitation  of  God's  servants,  so  tliat 
their  speech  was  sweeter  than  honey.  But  as  Hp?,  lekech, 
means  to  receive  and  to  take,  and  sometimes  to  raise  on  high, 
and  sometimes  to  carry,  I  see  not  why  it  should  not  be  taken 
in  its  proper  meaning.  I  certainly  see  no  reason  to  turn  its 
meaning  to  a  metaphor,  when  it  can  be  taken  in  its  phiin 
sense  of  raising  their  tongue  ;  they  elevated  themselves,  and 
in  high  terms  boasted  that  the  office  of  teaching  had  been 
committed  to  them,  for  we  know  how  haughtily  false  teachers 
elevate  themselves.  Therefore  the  verse  may  be  taken  thus, 
that  God  would  punish  those  impostors  who  raised  their 
tongue,  that  is,  who  proudly  boasted  and  boldly  arrogated  to 
themselves  authority,  as  though  they  were  messengers  from 
heaven.^ 

^  There  are  those  who,  with  Ilouhigant,  suppose  a  transposition  in  the 
word,  the  PI  being  put  lust  instead  of  being  lirst ;  and  then  it  would  mean 
to  render  smooth.  But  this  does  not  suit  the  passage.  The  probable 
idea  is  what  is  given  parai)hrastically  by  the  Sept.^  "who  send  forth  the 
prophecies  of  the  tongue ;"  they  derived  their  prophecies  from  tlieir  own 
hearts  and  their  own  tongues,  and  said  tliat  tliey  came  from  God.  They 
took  or  used  their  tongues  only,  and  at  the  same  time  professed  to  speak 


CHAR  XXIII.  80-o2.       COMMENTARIES  ON  JEREMIAH.  203 

It  afterwards  follows,  And  they  say,  D^^^,  nam^  he  saith. 
We  know  that  it  was  a  common  thing  for  all  the  prophets  to 
add,  mn''  D^5^,  nam  Jeve,  the  saying  of  Jehovah,  or  the 
word  of  Jehovah,  in  order  to  shew  that  they  said  nothing 
hut  what  they  had  received  from  above.  And  if  we  read  this 
verse  as  connected  together,  we  shall  find  true  what  I  have 
said, — that  the  verb  np7,  lekech,  does  not  mean  the  smooth- 
ness or  adulation  used,  but  the  lofty  vaunting  of  the  false 
teachers,  who  wished  to  be  deemed  the  organs  of  the  Holy 
Spirit,  and  assumed  to  themselves  all  the  autliority  of  God. 
For  their  elation  was  this,  that  they  confidently  boasted 
that  God  himself  had  spoken,  and  said  that  it  was  the 
word  ;  and  they  did  this,  that  whatever  they  prattled  might 
appear  indisputed,  though  it  was  suflSciently  evident  that 
they  falsely  pretended  the  name  of  God. 

He  adds,  thirdly,  Behold,  I  am  against  those  who  prophesy 
dreams  of  falsehood.  It  was  indeed  necessary  to  say  here, 
that  though  the  false  teachers  arrogated  to  themselves  what 
alone  belonged  to  the  servants  of  God,  they  were  yet  menda- 
cious. He  afterwards  adds.  They  narrate  them,  and  cause  my 
■people  to  err  by  their  falsehoods  and  their  levity.  The  mean- 
ing is,  that  however  proudly  they  might  have  pretended  tlie 
name  of  prophets,  they  w^ere  yet  impostors,  who  deceived 
the  people  by  narrating  to  them  their  false  dreams.  The 
word  dream  is  taken  here  in  a  good  sense,  but  the  w^ord 
added  to  it,  shews  that  they  boasted  of  dreams  which  were 
only  their  own ;  and  this  is  again  confirmed  when  Jeremiah 
says,  that  they  deceived  the  people  by  their  falsehoods  ;  and 
he  adds,  by  their  levity,^  which  some  render  "flattery.''     I 

God's  words.  Or  we  may  consider  the  taking  or  using  the  tongue  as 
meaning  only  profession,  as  though  it  was  said,  "  who  profess  and  say, 
'  He  saith.^ " 

The  Syr.  is,  "  who  pervert  their  own  tongues,"  which  means  that  they 
used  them  falsely;  and  the  Targ.j  "who  prophesy  according  to  the  will  of 
their  cmn  heart." — Ed. 

J  The  word  is  rendered  '•  errors,"  by  the  Sept. ;  "  miracles,"  by  the 
Viilg. ;  "  lasciviousness,"  by  the  Syr.;  and  "  rashness,"  by  the  Targ.  It 
comes  from  a  verb  which  means  to  swell,  to  overflow.  As  a  feminine  noun 
it  is  only  found  here,  and  as  a  participial  noun  in  two  places,  Jud.  ix.  4, 
and  Zeph.  iii.  4,  in  which  places  it  evidently  means  licentious  persons  ; 
and  I  once  thought  that  as  used  here  it  means  licentiousness  ;  see  Note  on 
Zcph.  iii.  4,  in  vol.  iv.  on  the  Minor  Prophets:  but  I  now  think  that  the 


!^()4  COMMENTARIES  ON  JEEEMIAH.  LECT.XG. 

doubt  not  but  that  it  means  their  inventions,  which  were 
vain,  because  they  proceeded  only  from  vain  presumption. 

He  adds,  Though  I  sent  them  not  nor  commanded  them. 
This  negation  ought  especially  to  be  noticed  ;  for  God  shews 
how  we  are  to  form  a  judgment,  when  a  question  is  raised 
respecting  true  and  false  teachers.  Whatever,  therefore,  is 
without  God's  command  is  like  the  wind,  and  will  of  itself 
vanish  away.  There  is,  then,  no  solidity  in  anything  but  in 
God's  command.  Hence  it  follows,  that  all  those  who  speak 
according  to  their  own  fancies  are  mendacious,  and  that 
whatever  they  bring  forward  has  no  weight  in  it ;  for  God 
sets  these  two  things  in  opposition  the  one  to  the  other  ; 
on  the  one  side  are  falsehood  and  levity,  and  on  the  other, 
his  command  and  his  call.  It  hence  follows,  that  no  one, 
except  he  simply  obeys  God  and  faithfully  declares  what  he 
has  received  from  him,  can  be  of  any  account  ;  for  his  whole 
weight  is  lighter  than  a  feather,  and  all  his  apparent  wisdom 
is  falsehood. 

At  last  he  says,  that  they  would  not  profit  his  people.  In 
which  words  he  warns  the  people  to  shun  them  as  the  plague. 
But  we  see  how  the  world  indulges  itself  in  this  respect ;  for 
they  who  are  drowsy  seek  to  absolve  tliemselves  on  tlie  plea 
of  ignorance,  and  throw  the  blame  on  their  pastors,  as 
though  they  were  tliemselves  beyond  the  reach  of  danger. 
But  the  Lord  here  reminded  the  people,  that  the  teachers 
whom   they  received   were   pestilent ;    though   for  another 

meaning  most  suitable  here  is  excess  or  overflowing  in  words — vaunting, 
boasting.  The  false  prophets  boasted  that  they  were  prophesying  in  God's 
name  ;  they  were  telling  lies,  and  boasting  that  they  were  sent  by  God. 
In  this  way  they  succeeded  in  leading  astray  the  people.  Venema  renders 
it  '*  vain  boasting." 

Behold,  I  am  against  those  who  prophesy 

Lying  dreams,  saitli  Jehovah  ; 

And  who  declare  them,  that  they  may  lead  astray 

My  people  by  their  lies  and  by  tiieir  vauntings. 
Then  follows  a  virtual  denial  of  their  vauntings,  for  God  had  "  not  sent " 
nor  "commanded"  them;  and  the  conclusion  of  the  verse  refers  to  their 
lies,  for  what  they  said  would  "  not  profit"  the  people.  Thus  we  see  a 
perfect  correspondence  between  what  is  said  in  this  and  in  the  following 
verse,  and  the  order  is  according  to  the  usual  style  of  the  I'rophets,  it 
being  reversed  in  the  latter  instance  ;  their  vauntings  were  false,  because 
God  did  not  send  them  ;  and  their  lies  were  vain,  for  they  would  not  profit 
the  people. — JJd. 


COMMEIsTAillES  OX  JEIIEMIAII.  205 

reason  he  testified  that  they  were  useless,  and  that  in  order 
that  he  might  shake  off  the  vain  confidence  of  the  Jews, 
who  were  wont  to  set  up  this  shield  against  all  God's  threat- 
enings,  that  their  false  teachers  promised  them  wonderful 
tilings.     It  follows, — 

33.  And  when  this  people,  or  the  33.    Quod  si  interrogaverint    te 

prophet,  or  a  priest,  shall  ask  thee,  populus     hie,     vel    Propheta,    vel 

saying.  What  is  the  burden  of  the  Sacerdos,  dicendo.  Quod   onus  Je- 

Lord?  thou  shalt  then  say  unto  them,  hovje  ?  Tunc  dices  illis,  Quod  onus  ? 

What  burden  ?  I  will  even  forsake  Derelinquam  vos,  inquit  Jehova. 
you,  saith  the  Lord. 

It  appears  sufficiently  evident  from  this  passage, — that 
the  contumacy  of  the  Jews  was  so  great,  that  they  sought 
from  every  quarter  some  excuse  for  their  insensihility,  as 
though  they  could  with  impunity  despise  God  when  they 
rejected  his  word.  For  the  devil  by  his  artifice  fascinates 
the  reprobate,  when  he  renders  God's  word  either  hateful  or 
contemptible  ;  and  whenever  he  can  exasperate  their  minds, 
so  that  they  hear  not  God's  word  except  with  disdain  and 
bitterness,  he  gains  fully  his  object.  The  Jews,  then,  were 
led  into  such  a  state  of  mind,  that  they  regarded  God's  word 
with  hatred  ;  and  they  were  thus  alienated  from  all  docility 
and  from  every  care  for  religion.  In  short,  the  prophets,  as 
it  is  well  known,  everywhere  employ  the  word  ^^!^,  mesha, 
which  means  a  burden. 

Now,  a  burden  means  a  prophecy,  which  terrifies  the 
despisers  of  God  by  threatening  them  with  vengeance.  As, 
then,  their  minds  were  exasperated,  they  called  through 
hatred  the  word  of  God  a  burden,  and  used  it  as  a  proA^erbial 
saying,  "  It  is  a  burden,  a  burden."  They  ought  to  have 
been  moved  by  God's  threaten ings,  and  to  have  trembled  on 
hearing  that  he  was  angry  with  them.  The  word  burden, 
then,  ought  to  have  humbled  them  ;  but,  on  the  contrary, 
they  became  exasperated,  first,  through  haughtiness,  then 
through  an  indomitable  contumacy,  and  thirdly,  they  kindled 
into  rage.  We  hence  see  how  the  expression  arose,  that  the 
prophets  called  their  i^rophecies  burdens.  God  now  severely 
condemns  this  fury,  because  they  hesitated  not  thus  openly 
to  shew  their  insolence.  It  was  surely  a  most  shameful 
thing,  that  the  word  of  God  should  be  thus  called  in  disdain 


206  COMMENTARIES  O:^  JEREMIAH.  LECT.  XC. 

and  contempt,  in  the  Wcays  and  streets  ;  for  tliey  thus  acted 
disdainfully  and  insolently  against  God  ;  for  it  was  the  same 
as  though  they  treated  his  word  with  open  contempt.  It 
was  then  no  wonder  that  he  reproved  this  fury  with  so  much 
vehemence,  by  saying,  But  if  this  people  ask  thee,  What  is 
the  burden  of  Jehovah  ? 

This  manner  of  asking  was  altogether  derisive,  when  they 
said  to  Jeremiah  and  to  other  servants  of  God,  "What  is  the 
burden  V  that  is,  "  What  dost  thou  bring  to  us,  what  trouble 
is  to  come  on  us  ?"  They  thus  not  only  spoke  contemptu- 
ously of  God's  word,  but,  as  though  this  wickedness  was  not 
sufficient,  they  became,  as  I  have  said,  irritated  and  exaspe- 
rated. If  then,  they  ask  thee,  What  is  the  burden  ?  And 
he  speaks  not  only  of  the  common  people,  but  of  the  very 
prophets  and  priests. 

We  hence  learn  how  great  a  contempt  for  God  then  pre- 
vailed, so  that  there  was  no  integrity  either  in  the  priestly 
or  the  prophetic  order.  It  is  indeed  wonderful  with  what 
impudence  they  dared  to  boast  themselves  to  be  God's 
servants,  while  they  spoke  with  so  much  insolence !  But 
the  same  thing  happens  in  the  world  in  our  day ;  for  we  see 
that  the  ministers  of  Satan  in  no  other  way  hold  the  world 
under  their  power,  than  by  alluring  the  minds  of  the  ungodly  ; 
and  at  the  same  time  they  cause  God's  word  to  be  hated,  and 
say  that  it  brings  not  only  troubles,  but  also  torments.  Since, 
then,  these  unprincipled  men,  who  thus  load  with  hatred  and 
disdain  the  true  doctrine,  occupy  pulpits,  we  need  not  wonder 
that  the  same  evil  prevailed  in  the  ancient  Church. 

It  follows :  If  a  prophet  or  a  priest  ask  thee.  What  is  the 
burden  of  Jehovah  ?  thou  shalt  say  to  them,  What  burden  ?  I 
will  forsake  thee,  saith  Jehovah.  Tliis  was  a  most  grievous 
threatening,  but  it  has  not  been  well  considered  and  rightly 
understood  ;  for  interpreters  have  overlooked  the  implied 
contrast  between  the  presence  and  the  absence  of  God. 
Nothing  could  have  been  more  acceptable  to  the  Jews  than 
God's  silence.  And  yet  in  no  other  way  docs  he  more  clearly 
shew  that  he  is  a  Father  to  us,  caring  for  our  salvation,  than 
by  familiarly  addressing  us.  Whenever,  then,  the  prophetic 
word  is  announced,  we  have  a  sure  and  a  clear  evidence  of 


CHAP.  XXIII.  33.       COMMENTARIES  ON  JEREMIAH.  207 

God's  presence,  as  though  he  wished  to  be  connected  witli 
us.  But  when  the  ungodly  not  only  reject  so  remarkable  a 
benefit,  but  also  furiously  repel,  as  far  as  they  can,  such  a 
favour,  they  desire  and  seek  the  absence  of  God.  Therefore 
God  says,  "  Ye  cannot  bear  my  word,  by  which  symbol  I 
shew  that  I  am  present  with  you  ;  /  will  forsake  you ;" 
that  is,  "  I  will  no  longer  endure  this  indignity,  but  I  will 
depart  from  you  ;  there  shall  be  hereafter  no  prophecy.''^ 

At  the  first  view  this  was  not  deemed  grievous  to  the 
Jews ;  for  as  I  have  said,  the  ungodly  desire  nothing  more 
than  that  God  should  be  silent,  and  they  thought  that  they 
had  gained  their  greatest  happiness,  when  wath  consciences 
lulled  to  sleep  they  indulged  themselves  in  their  filth.  It 
was  then  their  chief  wish  that  God  should  depart  from  them. 
But  yet  there  was  nothing  more  to  be  dreaded.  The  Pro- 
phet then  shews  here  that  they  w^ere  extremely  infatuated 
and  wholly  fascinated  by  the  devil,  for  they  could  desire 
nothing  more  dreadful  than  that  God  should  depart  from 
them  ;  as  though  he  had  said,  "  My  word  is  a  weariness  to 
you,  and  I  in  my  turn  will  now  avenge  myself,  for  I  am 
weary  of  forbearing  you,  when  I  see  that  you  can  by  no 
means  be  healed  ;  and  as  I  have  been  hitherto  assiduous  in 
instructing  you,  and  have  found  you  unteachable,  I  will  now 
in  my  turn  leave  you.''     It  follows, — 

^  The  latter  part  of  the  verse  is  rendered  by  the  Septuagint,  "  Ye  are 
the  assumption.  {x7iy.f/.a,)  I  will  dash  you  to  pieces,  saith  the  Lord ;"  by 
the  Vulgate,  "  Ye  are  the  burden,  I  will  surely  east  you  away,  saith  the 
Lord  ;"  by  the  Syriac,  "  This  is  the  word  of  the  Lord ;  I  will  pluck  you 
up,  saith  the  Lord  ;"  and  by  the  Targum,  "  Such  is  the  prophecy ;  I  will 
cast  you  away,  saith  the  Lord." 

Blayney  considers  that  these  words  NJi'D  HDTli^  ought  to  be  thus 
arranged  ^^t^•D^  DJlt^,  consistently  with  all  the  Versions  and  the  Targum ; 
the  letters  are  the  same,  only  differently  connected.  This,  doubtless,  is  the 
right  reading,  though  not  found  in  any  MS. ;  both  the  Versions  and  the 
sense  being  in  its  favour.  Then  as  to  the  verb,  the  most  suitable  mean- 
ing here  is  to  cast  off,  as  Blayney  renders  it.  The  verse  then  would  read 
as  follows, — 

33.  And  when  ask  thee  shall  this  people, 
_  Or  a  prophet  or  a  priest,  saying, 
"  What  is  the  burden  of  Jehovah  ?" 
Then  say  to  them,  "  Ye  are  the  burden  ;" 
And  I  will  cast  you  off",  saith  Jehovah. 
It  was  a  suitable  answer  to  mockers,  who  made,  as  it  v.ere,  a  sport  of 
the  true  Prophets. — Ed. 


208  C0:JM£NTARIES  ox  JEREMIAH.  LECT.XC. 

34.   And  as  for  the  pro-  34.  Et  proplieta  et  sacerdos  ct  populus 

phet,  and  tlie  priest,  and  the  qui  dixerit,  Onus  Jehova),  visitabo  super 

people,  that  shall  say.  The  virum  ilium  {hoc  est,  quicunque  fuerit,  sive 

burden  of  the  Lord,  I  will  propheta,   sive  sacerdos,  sive  homo  quis- 

even  punish   that  man  and  piani  vulgaris,  visitabo  super  virum  ilium,) 

his  house.  et  super  domum  ejus. 

Prophecy  might  indeed  have  been  called  a  burden,  when 
anything  sad  was  announced  ;  but  it  might  also  have  been 
so  called,  when  men  were  aroused  to  fear  God,  or  when  they 
were  exhorted  to  repent.  But  God  has  a  reference  here  to 
that  wicked  impiety,  when  men  dared  in  ridicule  to  call  any 
prophecy  a  burden.  And  hence  it  appears,  that  they  were 
all  so  given  up  to  their  sins,  that  the  very  name  of  God's 
judgment  was  hated  by  them.  "VVe  now  then  perceive  the 
Prophet's  meaning  when  he  said,  that  God  would  punish  all 
those  who  called  his  word  a  burden  ;  for  the  Prophets  them- 
selves were  wont  to  speak  thus ;  and  we  find  that  Jeremiah 
in  many  places  used  this  word.  He  does  not  then  speak 
here  generally,  but  points  out,  as  by  the  finger,  a  vice  which 
prevailed  ;  for  the  Jews  had  so  hardened  themselves  in 
hatred  to  sound  doctrine,  that  they  said,  "  Ho  !  these  Pro- 
phets do  nothing  but  terrify  us  by  threatenings  and  by 
denouncing  ruin  on  us  ;  and  what  will  be  the  end  of  all 
this?"  God  says,  that  he  would  take  punishment  on  all 
who  thus  spoke  and  on  all  their  families.  It  hence  appears 
how  much  he  abominated  this  blasphemy ;  and  hence  also 
we  see  how  precious  to  God  is  the  honour  of  his  word  ;  for 
it  is  not  of  every  kind  of  sin  that  God  speaks  when  he  extends 
liis  vengeance  to  posterity.  It  is  the  same  thing  as  though 
Jeremiah  had  said,  "  It  is  altogether  intolerable,  when  men 
became  irritated  and  exasperated  against  God's  word."  And 
yet  this  evil  is  not  an  evil  of  one  age  only.  We  see  that  the 
Israelites  ever  complained  of  God's  rigour ;  hence  that  say- 
ing, "  The  ways  of  the  Lord  are  not  tortuous,  but  rather 
your  ways,  0  house  of  Israel."     (Ezck.  xviii.  25.) 

And  here  we  must  notice  the  wickedness  of  the  human 
mind  ;  for  God,  as  it  has  been  before  stated,  has  nothing 
else  in  view  by  calling  us  to  himself,  but  to  make  us  par- 
takers of  eternal  life  and  salvation.  It  is  then  God's  design 
to  receive  us  for  the  purpose  of  saving  us  ;  this  is  the  end 


CHAP.  XXIII.  35.       COMMENTARIES  ON  JEREMIAH.  209 

intended  by  all  the  prophets ;  and  hence  the  Prophet  called 
before  the  word  of  God  wheat ;  but  what  is  done  by  men  ? 
They  despise  this  favour ;  and  not  only  so,  but  turn  food 
into  poison  and  cease  not  to  provoke  God's  wrath.  He  was, 
therefore,  constrained  to  threaten  them.  When  he  finds  us 
teachable,  he  allures  us  t^  himself  even  with  paternal  kind- 
ness. But  when  we  provoke  him  to  wrath,  we  in  a  manner 
force  liim  to  put  on  another  character,  according  to  what  he 
says,  that  he  will  be  refractory  towards  the  refractory. 
(Psalm  xviii.  26.)  Yet  we  comj)lain  when  God  deals  rigidly 
with  us.  "We  cease  not  to  carry  on  war  with  him  ;  but  when 
he  restrains  and  checks  our  insolence,  we  immediately  expos- 
tulate with  him,  as  though  he  were  too  severe  and  his  word 
offended  us.  Whence  is  this  offence  ?  even  from  our  obsti- 
nate wickedness.  Were  men  to  put  an  end  to  their  sinful 
course,  the  Lord  would  change  his  manner  of  dealing  with 
them,  and  gently  treat  them  and  foster  them  as  chickens 
under  his  wings  ;  but  this  they  suffer  not  ;  nay,  they  reject 
such  a  treatment  as  much  as  they  can.  Hence  it  is,  that 
they  abhor  the  name  of  God  and  his  word.  What  then  is 
the  excuse  for  the  complaint,  when  they  say  that  God  is  too 
rioforous,  as  thouo-h  his  word  were  a  burden?  There  is 
none ;  for  they  are  themselves  refractory  against  God,  and 
thus  his  word  becomes  a  hammer  to  break  their  heads,  to 
shatter  and  destroy  them.  We  now  see  the  reason  why  God 
not  only  declares  that  he  was  angry  with-  these  ungodly 
despisers  of  his  word,  but  also  denounces  the  same  vengeance 
on  their  posterity.^ 

35.  Thus  shall  ye  say  every  one         35.   Sic  dicetis  quisque  ad  sociiim 
to  his  neighbour,  and  every  one  to     suum,  et  quisque  ad  fratrem  suum, 

»  The  beginning  of  this  verse  will  read  better  in  connection  with  the 
last,  in  apposition  with  «  you"  whom  the  Lord  threatened  to  cast  oflP,— 
Then  say  to  them,  "  Ye  are  the  burden ;" 
And  I  will  cast  you  off,  saith  Jehovah- 
Si.  Even  the  prophet  and  the  priest  and  the  people  : 
Who  will  say,  "  The  burden  of  Jehovah," 
Yea,  I  will  punish  that  man  and  his  house. 
Notice  here  the  change  of  order  in  the  words  ;  in  the  preceding  verse  we 
find  "  the  people  and  the  prophet  and  the  priest ;"  but  here,  "  the  prophet 
and  the  priest  and  the  people."     Whoever  he  might  be,  whether  a  pro- 
phet or  a  priest  or  one  of  the  people,"  that  man  was  to  be  punished.— i^i. 
VOL.  III.  0 


210  COMMENTARIES  ON  JEREMIAH.  LECT.  XC. 

his  brother,  What   hath  the   Lord     Quid  respondit  Jchova  ?  ct  quid  lo- 
answercd  ?    and,    What    hath    the     quutus  est  Jehova  ? 
Lord  spoken  ? 

Here  tlie  Prophet  explains  liimself  more  clearly  ;  he  shews 
why  God  would  not  have  his  word  to  be  called  a  burden.  Why 
so  ?  because  they  in  a  manner  closed  the  way,  so  that  they 
derived  no  benefit  from  God's  word,  while  they  regarded  it 
with  disdain  and  hatred  ;  for  the  word  burden  was  an  ob- 
stacle, so  that  they  gave  no  access  to  God,  nor  opened  their 
ears  to  hear  his  word.  God  then  bids  them  to  come  with 
empty  and  sincere  hearts  ;  for  it  is  a  real  preparation  for  a 
teachable  spirit,  wdien  we  acknowledge  that  we  ought  to  be- 
lieve in  God's  word,  and  also  when  we  are  not  possessed  by 
a  perverse  feeling  which  forms  a  prejudice  and  in  a  manner 
holds  us  bound,  so  that  we  are  not  free  to  form  a  right  judg- 
ment. 

The  import  of  the  passage  then  is  this,  that  the  Jews,  re- 
nouncing their  blasphemies,  were  to  prepare  themselves  re- 
verently to  hear  God's  word,  for  hearing  is  due  to  God  ;  and 
then  that  this  word  was  to  be  heard  with  sincere  hearts,  so 
that  no  weariness,  nor  pride,  nor  hatred,  nor  any  depraved 
feeling,  might  hinder  his  word  from  being  believed  and  re- 
verently heard  by  all.  This  then  is  what  the  Prophet 
means  when  he  says,  "  Ye  shall  hereafter  change  your  im- 
pious expression,  and  shall  say^  What  has  Jehovah  answered  ? 
ivhat  has  Jehovah  spoken  V  That  is,  they  shall  not  them- 
selves close  the  door,  but  willingly  come  to  the  school  of 
God,  being  meek  and  teachable,  so  that  nothing  would  hinder 
them  from  rendering  honour  to  God  and  from  embracing  his 
word,  that  they  might  be  terrified  by  his  thrcatenings,  and 
that  being  allured  by  his  promises  they  might  devote  them- 
selves wholly  to  ]iim. 

PRAYER. 

Grant,  Ahnighty  God,  that  as  nothing  is  belter  for  us  or  more 
necessary  for  our  chief  happiness,  tlian  to  depend  on  thy  word, 
for  that  is  a  sure  pledge  of  thy  good  will  towards  us, — O  grant, 
that  as  thou  hast  favoured  us  with  so  singular  a  benefit,  which 
thou  nianifestest  to  us  daily,  we  may  be  attentive  to  hear  thee  and 


CIIAP.  XXIII.  36.       COMMENTAllIES  ON  JEREMIAH.  211 

submit  ourselves  to  thee  in  true  fear,  meekness,  and  humility,  so 
that  we  may  be  prepared  in  the  spirit  of  meekness  to  receive 
whatever  proceeds  from  thee,  and  that  thus  thy  word  may  not 
only  be  precious  to  us,  but  also  sweet  and  delightful,  until  we 
shall  enjoy  the  perfection  of  that  life,  which  thine  only-beijottcn 
Son  has  procured  for  us  by  his  own  blood. — Amen. 


ILcctttte  'Kimtv^JFix&t 

3G.  And  the  burden  of  the  Lord         30.  Et  oneris  Jehovre  non  recor- 

shall  ye  mention  no  more ;  for  every  dabimini  amplius,  quia  onus  erit  cui- 

man's  word  shall  be  his  burden:  for  ye  que  sermo  ejus ;  et  pervertistis  ser- 

have  perverted  the  Avords  of  the  liv-  mones  Dei  vivi,  Jehovse  exercituum, 

ing  God,  of  theLordof  hosts  our  God.  Dei  nostri. 

Jeremiah  goes  on  with  the  same  subject,  that  every  one 
ought  calmly  and  meekly  to  hear  God  speaking.  He  said, 
as  we  saw  yesterday,  that  the  prophets  were  to  be  asked  as 
to  what  God  had  spoken  and  what  he  had  answered ;  he 
thereby  intimated  that  there  must  be  docility,  in  order  that 
God's  word  may  obtain  credit,  authority,  and  favour  among 
us.  He  again  repeats,  that  the  word  burden  could  not  be 
endured  by  God  ;  for,  as  we  explained  yesterday,  this  word 
was  used  commonly  by  the  Jews  as  expressive  of  hatred  or 
disdain,  being  as  they  were  unwilling  to  receive  sound  doc- 
trine. 

In  forbidding  them  to  mention  the  word  burden,  it  was  the 
same  thing  as  though  he  had  said,  "  Let  not  this  form  of 
speaking  be  any  longer  in  use  among  you.""  He  then  adds, 
For  to  every  one  his  luord  shall  he  his  burden.  By  these 
words  he  shews  that  what  is  bitter  in  proi3hecies  is  as  it 
were  accidental ;  for  God  has  notliing  else  in  view  in  ad- 
dressing men.  but  to  call  them  to  salvation.  The  word  of 
God  then  in  itself  ought  to  be  deemed  sweet  and  delightful. 
Whence  then  is  this  bitterness  and  hatred  towards  it  ?  even 
from  the  wickedness  of  men  alone.  As  when  a  sick  person, 
eating  the  most  wholesome  food  finds  it  turned  into  poison, 
the  cause  being  in  himself;  so  it  is  with  us,  it  is  our  own 
fault  that  the  word  of  God  becomes  a  burden.  It  was, 
moreover,  the  Prophet's  design  to  shew  that  the  Jews  had 
no  reason  to  complain  that  prophecies  were  grievous  to  them, 


212  COMMENTARIES  ON  JEBEMIAH.  LECT.  XCI. 

and  always  announced  some  trouble  ;  for  God  wishes  to  ad- 
dress men  with  lenity  and  kindness,  but  he  is  forced  by 
their  wickedness  to  deal  sharply  with  them.  Tlie  Prophet 
seems,  however,  to  go  still  farther,  as  though  he  had  said, 
"  Though  prophecies  should  cease,  yet  every  one  shall  be  a 
prophet  to  himself;  for  as  they  murmur  against  God,  and 
cannot  bear  his  judgment,  however  silent  God's  ministers 
may  be,  they  will  yet  afford  a  sufficient  cause  for  condemna- 
tion, who  dare  thus  to  rise  up  against  God." 

"We  now  see  the  design  of  the  Prophet  in  saying.  Ye  shall 
no  onore  mention  the  burden  of  Jehovah;  that  is,  "This 
shameful  proverb,  which  brands  God's  word  with  disgrace, 
shall  no  more  be  used  by  you  ;  this  wicked  practice  shall 
cease, /or  else  to  every  one  of  you  his  word  shall  he  a  bur- 
den f'  so  the  causal  particle  ^5,  ki,  is  to  be  rendered.'  But  if 
another  sense  be  preferred,  I  feel  no  objection,  that  is,  that 
they  ought  to  have  considered  the  reason  why  God  did  not 
deal  more  mildly  with  them  ;  which  was,  because  they  were 
of  a  perverse  disposition,  and  thus  they  refused  the  paternal 
kindness  which  he  w^as  prepared  to  shew,  provided  they  re- 
ceived it.-^ 

^  This  sentence,  as  given  by  the  Sept.  and  Vidg.,  bears  the  meaning 
first  mentioned  by  Calvin,  but  another,  as  given  by  the  Si/r.,  "for  the 
■word,  let  it  be  to  man  his  prophecy,"  that  is,  the  Lord's  prophecy.  The 
meaning  of  which  seems  to  be,  that  the  burden,  or  prophecy,  ought  to  be 
deemed  by  every  man  as  the  word  of  God,  or  ought  to  be  called  his  word ; 
it  was  no  longer  to  be  called  burden,  but  God's  word. 

According  to  Calvin  and  many  others,  the  meaning  is,  "  the  word,  or 
the  phrase,"  the  burden  of  the  Lord,  "  which  ye  use  in  derision,  shall 
really  be  a  burden  to  you."  The  ''D  in  this  case  must  be  rendered  else  or 
otherwise.  But  the  following  words  do  not  well  connect ;  and  as  punish- 
ment in  case  of  disregarding  the  injunction  here  given  is  afterwards 
especially  specified,  to  mention  it  here  seems  improper.  I  am  therefore 
inclined  to  regard  the  two  last  clauses  as  including  reasons  for  the  pro- 
hibition ;  and  I  give  this  version, — 

36.  And  "  the  burden  of  Jehovah"  yc  shall  no  more  mention  ; 

For  the  burden,  it  is  become  to  every  one  his  word  ; 

And  ye  have  perverted  the  words  of  the  living  God, 

Of  Jehovah  of  hosts,  our  God. 
The  word  burden  was  used  by  all,  it  had  become  a  common  word ;  and 
by  using  it  in  derision,  they  turned  the  words  of  the  living  God  into  con- 
tempt, instead  of  receiving  them  as  his  Avords  and  obeying  them.  This 
was  the  process,  they  first  ridiculed  them,  and  then  despised  and  neglected 
them.  Hence  God  prohibited  the  use  of  the  expression,  "  the  burden  of 
Jehovah."     The   only  objection   to   the  rendering   above   is,  that  HM^, 


CHAP.  XXIII.  36.       COMMENTARIES  ON  JEREMIAH.  213 

Til  is  passage  is  entitled  to  special  notice,  for  we  see  how 
the  greater  part  cannot  bear  threatenings  and  terrors  when 
announced  to  them.  Hence  they  entertain  contempt  and 
hatred  towards  heavenly  doctrine  ;  and  yet  none  consider 
why  God  so  often  threatens  and  terrifies  them  in  his  word. 
For  if  men  ceased  to  sin,  God  would  cease  to  contend  with 
them ;  but  when  they  continually  provoke  him,  is  he  to  be 
silent?  and  further,  are  his  prophets  to  suffer  everything 
just  to  be  violated,  and  God  himself  to  be  despised  ?  Let  us 
then  know  that  the  fault  is  in  us  when  God  seems  to  deal 
rigidly  with  us,  for  we  do  not  allow  him  to  use  such  a  pater- 
nal language  as  he  always  would,  were  it  not  that  we  put  a 
hinderance  in  the  way. 

The  Prophet  also  adds.  For  ye  have  corrujUed  the  tuords 
of  the  living  God,  of  Jehovah  of  hosts  our  God.  So  ought 
the  words  to  be  rendered.  Here  he  justly  accuses  them, 
that  they  perverted  the  words  of  God,  and  in  two  ways, 
because  they  constrained  God  by  their  wickedness  to  speak 
otherwise  than  he  wished,  and  also,  because  they  were  pre- 
posterous interpreters  of  his  dealings.  For  though  God  may 
severely  chastise  us,  yet  it  is  our  duty  to  receive  his  reproofs 
with  a  meek  sj^irit,  as  they  are  necessary  for  us ;  but  when 
we  murmur  and  become  refractory,  we  pervert  the  word  of 
God.  "We  hence  see  that  the  word  of  God  is  not  only  per- 
verted in  one  way,  but  when  we  furiously  oppose  him,  we 
prevent  him  to  deal  gently  and  kindly  with  us ;  and  we  do 
the  same  when  we  submit  not  to  his  reproofs,  but  rage 
against  him  whenever  he  summons  us  to  judgment.  And 
as  their  wantonness  was  in  this  instance  so  great,  the  Pro- 
phet here  sets  up  against  them  in  express  terms  the  power 
of  God. 

He  says  first,  that  he  is  the  living  God  ;  and  by  this  term 
he  reminded  them  that  the  ungodly,  who  vomited  thus  their 
blasphemies  against  him,  would  not  go  unpunished  ;  "See,'' 
he  says,  "  with  whom  ye  have  to  do  ;  for  you  contend  with 
the  living  God  ;  this  audacity  will  rebound  on  your  own 

a  future,  is  rendered  as  a  present,  "it  is  become;"  but  this  is  what 
is  often  done.  Besides,  ""D  is  sometimes  conversive  as  well  as  the  1. — 
Ed. 


21 4  COMMENTARIES  ON  JEREMIAH.  LECT.  XCI. 

licads ;  yo  then  carry  on  a  fatal  war/'  He,  secondly,  adds, 
that  lie  is  Jehovah  of  hosts ;  by  which  expression  he  again 
shews  his  power.  And,  thirdly,  he  says,  that  he  is  the  God 
of  that  people  ;  as  though  he  had  said,  that  not  only  their 
impiety  was  madness  in  daring  to  contend  with  God,  but  that 
it  was  also  connected  with  ingratitude  ;  for  God  had  adopted 
thom  as  his  people,  and  had  promised  to  be  their  God. 

We  now  then  see  the  design  of  the  Prophet;  he  first 
warned  them  not  to  entertain  hatred  in  their  hearts  to  pro- 
phetic doctrine ;  secondly,  he  shewed  that  the  whole  fault 
was  in  themselves,  as  they  constrained  God  to  deal  severely 
with  them ;  and  further,  that  they  perverted  the  word  of 
God,  being  false  interpreters  of  it,  and  closing  the  door 
against  his  kindness  when  he  invited  all  the  pious  and  the 
teachable  ;  and  lastly,  he  exalts  God's  power  and  commends 
his  goodness,  that  he  might  thus  aggravate  the  sin  of  the 
people  in  daring  to  carry  on  war  with  God  himself,  and  in 
despising  the  favour  conferred  on  them.     It  follows, — 

37.  Thus  shall  thou  say  to  the  pro-         37.   Sic  dices  Prophetae,  Quid  re- 

phet,  What  hath  the  Lord  answered  spondit  tibi  Jehova  ?  et  quid  loquu- 

thee?  and,    What   hath    the   Lord  tus  est  tibi  Jehova  ? 
spoken  ? 

He  repeats  what  we  noticed  yesterday,  and  almost  in  the 
same  words.  The  meaning  is,  that  if  we  desire  to  profit  in 
God's  school,  we  must  beware  lest  our  minds  be  preoccupied 
by  any  corrupt  feeling.  For  whence  is  it  that  God's  word  is 
not  savoured  by  us,  or  excites  in  us  a  bitter  spirit  ?  even 
because  we  are  infected  by  some  sinful  lust  or  passion  which 
wholly  corrupts  our  judgment.  God  then  would  have  us  to 
come  to  him  free  from  every  vicious  disposition,  and  to  be  so 
teachable  as  to  inquire  only  what  he  teaches,  what  he  may 
answer  to  us ;  for  whosoever  becomes  thus  disentangled  and 
free,  will  doubtless  find  the  prophetic  doctrine  to  be  for  his 
benefit.  There  is  then  but  one  cause  why  God's  word  does 
not  profit  us,  but  on  the  contrary  is  injurious  and  fatal  to  us, 
and  that  is,  because  we  seek  not  what  God  speaks,  that  is, 
because  we  are  not  teachable,  nor  come  to  learn,  but  cither 
slotli,  or  contempt,  or  ingratitude,  or  perverscncss,  or  somc- 
tliiii;,^  of  this  kind,  bears  rule  in  us. 


CHAP.  XXIII.  38, 39.        COMMENTARIES  ON  JEREMIAH.  215 

Now  he  says  here,  that  the  prophets  ought  to  be  asked  as 
to  what  God  speaks,  or  as  to  what  he  may  answer}  In  these 
words  he  exculpates  God's  faithful  servants ;  for  if  a  hearer 
is  ready  to  obey,  he  will  find  from  a  faithful  teacher  what 
may- justly  please  and  do  him  good.  In  short,  he  shews  that 
there  is  nothing  wrong  in  the  prophets  when  their  doctrine 
does  not  please  us,  but  that  this  happens  because  we  do  not 
regard  what  Jeremiah  here  reminds  us  of,  that  we  ought  to 
hear  God  that  we  may  learn,  and  that  we  may  obey  his  voice. 
It  follows, — 

H8.  But  since  ye  say,  The  burden  38.  Quod  si  onus  Jehovae  dixeri- 
of  the  Lord;  therefore  thus  saith  tis,  propterea  sic  dicit  Jehova,  Ne 
the  Lord,  Because  ye  say  this  word,  dicatis  hoc  verbura  (Jioc  est,  ne  pro- 
The  burden  of  the  Lord,  and  I  have  feratis  hunc  sermonem)  onus  Je- 
scnt  unto  you,  saying,  Ye  shall  not  hovre ;  et  misi  ad  vos  {sed  debet  re- 
say,  The  burden  of  the  Lord ;  solvi  oratio,  quum  miserim  ad  vos,) 

et  ne  dicatis,  onus  Jehovae  : 
39.  Therefore,  behold,  I,  even  I,  39.  Propterea  ecce  ego  et  tollam 
will  utterly  forget  you,  and  I  will  vos  tollendo  {vel,  obliviscar  vestri 
forsake  you,  and  the  city  that  I  gave  obliviscendo,  ut  alii  vertunt ;  tertia 
you  and  your  fathers,  and  cast  you  est  sententia,  obliviscar  vestri,  ut 
out  of  my  presence.  tollam,  vel,  ad  toUendum,)  et  evellam 

vos  {vel,  proiiciam,  melius ;  alii  ver- 
tunt, relinquam,  male,)  et  urbem 
hanc,  quara  dedi  vobis  et  patribus 
vestris,  a  facie  mea. 

Here  the  Prophet  confirms  what  he  had  said,  for  God  might 
have  seemed  to  be  too  indignant,  having  been  so  grievously 
offended  at  one  short  expression.  The  Jews  had  borrowed 
from  the  prophets  themselves,  when  they  called  prophecies 
burdens,  as  we  have  already  said,  and  as  we  find  in  many 
places.  Now  as  the  lubricity  of  language  is  great,  though 
the  Jews  might  have  done  wrong  as  to  one  word,  it  might 
yet  have  appeared  an  insufficient  reason  for  the  punishment 
which  God  threatened  to  inflict.  But  the  Prophet  here 
shews  that  God  was  justly  angry  with  them,  for  he  had  sent 
to  them,  and  often  warned  them  not  to  use  this  form  of 
speaking,  which  was  a  manifest  evidence  of  their  impiety. 
As  then  they  had  thus  disregarded  God  and  his  warnings, 

^  "  Thus  shalt  thou  say  to  the  Prophet,"  that  is,  every  one  of  you.  The 
singular  is  used,  as  is  the  case  often,  instead  of  the  plural.  The  >b^/r.  indeed 
adopts  the  plural,  "  Thus  shall  ye  say,"  &c.  They  are  here  du'ected  how 
to  address  a  Prophet.— jE^tl 


216  COMMENTARIES  ON  JEREMIAH.  LECT.  XCI. 

was  it  an  excusable  mistake  ?  In  short,  Jeremiah  shews  that 
they  had  not  erred  inconsiderately,  as  it  often  happens  as  to 
those  Avlio  speak  raslily  and  thoughtlessly,  but  that  this  per- 
verted way  of  speaking  proceeded  from  determined  wicked- 
ness, from  a  wish  to  affix  some  mark  of  disgrace  to  God's 
word  ;  and  thus  they  acted  in  disdain  towards  God  himself. 
This  then  is  the  import  of  the  words. 

If  ye  shall  say,  even  when  I  warn  you  not  to  speak  in  this 
manner  ;  if  then  ye  persevere  in  this  obstinacy,  Behold  /, 
&c. ;  God  here  declares  that  he  would  take  vengeance.  As 
to  this  sentence,  most  interpreters  derive  the  verb  from  Tll^^, 
nushe,  making  H,  he,  the  final  letter ;  but  I  doubt  the  cor- 
rectness of  this  ;  yet  if  this  explanation  be  adopted,  we  must 
still  hold  that  the  Prophet  alludes  to  the  verb,  to  take  away, 
which  immediately  follows.  But  I  am  disposed  to  take 
another  view,  that  God  would  by  removing  remove  them.  It 
must  be  noticed  that  the  word  K^^,  mesha,  which  has  often 
been  mentioned,  comes  from  the  same  root ;  K^^,  mcsha, 
a  burden,  is  derived  from  K^^,  nusha,  to  remove  or  take 
away.  As  therefore  this  proverb  was  commonly  used,  that 
prophetic  doctrine  ever  brought  some  burden  and  trouble, 
God  answers,  "  I  will  take  you  away  ;''  that  is,  "  ye  shall  find 
by  experience  how  grievous  and  burdensome  your  wicked- 
ness is  to  me,  it  shall  rebound  on  your  heads ;  ye  have  bur- 
dened and  treated  with  indignity  my  word,  and  I  will  treat 
you  with  indignity,''  but  in  what  manner  ?  /  will  take  you 
away  even  by  taking  yon  away.  If  any  one  approves  more 
of  the  sense  of  forgetting,  let  him  follow  his  own  judgment ; 
but  that  explanation  appears  to  me  unmeaning,  "  I  will  for- 
get you,''  except  N^^,  nusha,  be  taken  in  the  second  place 
as  signifying  to  take  away.  "  I  will  forget  you,  that  I  may 
take  you  away."^ 

^  The  variety  in  the  Versions  as  to  this  clause,  and  the  different  construc- 
tions given  of  it  by  expositors,  seem  to  intimate  some  derangement  in  the 
text,  and  the  text  itself  as  it  now  exists,  (and  there  are  no  different  read- 
ings,) is  not  according  to  the  Hebrew  idiom  ;  for  "'^^n,  "  behold  me,"  is 
commonly,  if  not  uniformly,  followed  by  a  participle  and  then  by  a  verb, 
preceded  by  1  conversive  in  the  past  tense.  8ee  ch.  ix.  7  ;  x.  18;  xvi.  1(J, 
This  is  not  the  case  here.  Besides,  when  a  verb,  and  the  same  verb  as  a 
gerund  are  put  together,  which  is  no  imcommon  thing,  the  gerund  in  gen- 
eral, if  not  always,  precedes  the  verb ;  not  so  here,  if  wc  take  "'JT'C^J,  as 


CHAP.  XXIII.  oS,  39.        COMMENTARIES  ON  JEREMIAH.  217 

lie  adds,  A ncl  I  luill 2^luck  you  tip;  wliicli  some  render, 
"  I  will  forsake  you/'  but  they  seem  not  to  understcand  what 
the  Prophet  intended ;  for  he  declares  something  more 
grievous  and  more  dreadful  than  before,  when  he  says,  I  luill 
pluck  you  up  ;  and  yet  this  sense  does  not  satisfy  me.  The 
verb  t^l03,  nuthash,  means  to  extend,  and  metaphorically  to 
cast  far  off;  and  casting  oif  or  away  seems  to  suit  the  pas- 
sage best.  God  then  would  not  only  remove  or  take  away 
the  Jews  from  their  own  place,  but  would  also  cast  them  far 
off  into  distant  countries.  He  thus  denounces  on  them  an 
exile,  by  which  they  were  to  be  driven  as  it  were  into  another 
world.  For  had  they  dwelt  in  the  neighbourhood,  it  would 
have  been  more  tolerable  to  them,  but  as  they  were  to  bo 
driven  away,  as  by  a  violent  storm  to  the  farthest  and  re- 
motest regions,  it  was  much  more  grievous. 

He  afterwards  says.  And  the  city  also  which  I  gave  to  you 
and  to  your  fathers.  The  verbs,  to  cast  away  and  to  pluck 
up,  do  not  well  suit  stones ;  but  as  to  the  sense,  it  may 
rightly  be  said  that  God  would  take  away  the  city  with  its 
inhabitants,  as  though  they  were  driven  away  by  the  wind. 
And  this  was  added  designedly,  for  the  Jews  relying  on  this 
promise,  "  This  is  my  rest  for  ever,  here  will  I  dwell,''  thought 
it  impossible  that  the  sanctuary  of  God  would  ever  be  de- 
stroyed. As  then  this  vain  confidence  deceived  them,  that 
the  city  which  God  had  chosen  as  his  habitation  would  stand 
always,  the  Prophet  expressly  adds  that  the  city  itself  would 
perish. 

And  it  is  also  added,  that  it  was  given  to  them  and  their 

most  do,  to  be  from  X^^  These  anomalies  are  evident  in  the  text  as  it 
now  stands.  Suppose  the  misplacing  of  one  Avord,  and  put  i^^^  after 
"•Jin,  and  the  sentence  will  be  perfectly  grammatical,  and  the  version 
would  be  as  follows, — 

Therefore,  behold,  I  will  carry  off  and  let  you  go ; 

Yea,  I  will  dismiss  you  and  the  city, 

Which  I  gave  to  you  and  to  your  fathers, 

From  my  presence. 
Alluding  to  burden,  he  says  that  he  would  carry  them  off  as  one  carries  a 
burden,  and  then  let  them  go,  or  throw  them  down :  the  verb  nc^3  means 
to  loosen,  to  disengage  one's  self  from  a  thing,  to  remit,  to  let  go.  Then 
£^D3  has  a  similar  meaning,  to  set  loose,  to  relax,  to  set  free,  to  dismiss, 
to  cast  off;  which  intimates  that  he  would  not  suffer  them  to  continue  as 
it  were  in  his  presence.     It  is  the  same  verb  as  in  verse  33.— Ed. 


218  COMMENTARIES  ON  JEREMIAH.  LECT.XCI. 

fathers.  He  anticipates  all  objections,  and  shakes  off  from 
the  Jews  the  vain  hope  by  which  tliey  were  inebriated,  even 
that  the  city  was  given  perpetually  to  them,  and  that  God 
resided  there  to  defend  them ;  "  This  donation,''  he  says, 
'•'  will  not  keep  you  nor  the  city  itself  from  destruction/' 
He  adds.  From  my  presence  ;  for  it  was  customary  for  them 
to  pretend  God's  name,  when  they  sought  to  harden  their 
hearts  against  the  threatenings  of  the  prophets  ;  but  God 
here  answers  them  and  says.  From  my  iwesence  ;  as  though 
he  had  said,  "  In  vain  do  ye  harbour  the  thought  respecting 
the  perpetuity  of  the  city  and  the  Temple  ;  for  this  depends 
on  my  will  and  good  pleasure.  As  ye  then  stand  or  fall  as 
it  seems  right  to  me,  I  now  declare  that  ye  shall  be  ejected 
and  wholly  removed  from  my  presence."     It  follows, — 

40.  And  I  will  bring  an  40.  Et  ponam  super  vos  opprobrium 
everlasting  reproach  upon  sternum,  et  opprobria  {est  quidem  aliud 
you,  and  a  perpetual  shame,  verhum,  dedecora)  seterna,  quod  oblivioni 
which  shall  not  be  forgotten,     non   tradetur   (potest  referri  ad  utrunque 

inembrum :  nam  in  plurali  numero  ponit 
ni?DP3,i  et  postea  addit  verhum  singidare, 
oblivioni  non  tradetur  ;  sed  potest,  quemad- 
moduiii  dixi,  hoc  extendi  ad  totum  com- 
plexum.) 

What  is  here  contained  is,  that  though  the  Jews  justly 
gloried  for  a  time  in  being  the  peculiar  people  of  God,  yet 
this  would  avail  them  nothing,  as  they  had  divested  them- 
selves of  that  honour  in  which  they  had  excelled,  by  the 
abnegation  of  true  religion.  Here  then  the  Prophet  strips 
the  Jews  of  that  foolish  boasting  with  which  they  were  in- 
flated when  they  said  that  they  were  the  people  of  God, 
and  threatens  that  God  having  taken  away  their  glory  would 
make  them  lie  under  perpetual  shame. 

We  at  the  same  time  know,  that  such  threatenings  are  to 

^  It  is  singular  in  three  MSS.,  and  in  all  the  early  Versions,  and  the 
Targum ;  and  the  verb  which  follows  requires  it  to  be  so, — 
40.  And  I  will  bring  on  you  a  perpetual  reproach, 

And  a  perpetual  shame,  which  shall  not  be  forgotten. 
The  word  for  " shame "  is  stronger  than  that  for  "reproach,"  as  Park- 
hurst  tells  us ;  but  shame  is  the  feeling,  and  is  rendered  sometimes  con- 
fusion, and  reproach  is  what  is  outwardly  disgraceful.  The  Sept.  and 
Vidg.  have  reproach  and  disgrace,  by  which  the  distinction  is  not  marked. 
The  reproach  or  disgrace  was  to  be  such  as  to  create  such  a  shame  as 
would  never  be  forgotten.  The  outward  reproach  is  mentioned  first,  and" 
then  the  shame  that  it  Avoidd  occasion. — Ed. 


CHAP.  XXIV.  ],2.      COMMENTARIES  ON  JEREMIAH.  219 

be  restricted  as  to  time,  they  extend  only  to  the  coming  of 
Christ ;  for  tlie  Church  of  God  could  not  have  been  doomed 
to  eternal  reproach.  But  as  to  hypocrites,  as  there  was  no 
repentance,  so  they  never  obtained  pardon ;  but  God  de- 
livered his  own  from  eternal  reproach  when  Christ  the 
Redeemer  appeared ;  yet  these  words  are  to  be  understood 
as  rightly  addressed  to  the  ungodly  despisers  of  God.  Now 
follows, — 


CHAPTER  XXIV, 


1.  The  Lord  shewed  me,  and,  1.  Videre  me  fecit  (ostendit  mihi 
behold,  two  baskets  of  figs  were  visionem)  Jehova,  et  ecce  duo  calathi 
set  before  the  temple  of  the  Lord,  ficuum  positi  coram  Templo  Jehova;, 
after  that  Nebuchadrezzar  king  postquam  transtulerat  Nebuchadne- 
of  Babylon  had  carried  away  cap-  zer,  rex  Babylonis,  Jechoniam,  fihum 
tive  Jeconiahthesonof  Jehoiakim  Joakim,  regem  Jehudah,  et  principes 
king  of  Judah,  and  the  princes  of  Jehudah,  et  artificem  et  inclusorem 
Judah,  with  the  carpenters  and  (vel,  sculptorem')  e  Jerusalem,  et  ab- 
smiths,  from  Jerusalem,  and  had  duxerat  eos  Babylonem : 

brought  them  to  Babylon. 

2.  One  basket  had  very  good  2.  Calathus  unus  ficuum  bonarum 
figs,  even  like  the  figs  that  are  first  valde,  sicuti  sunt  ficus  prsecoces  ;  et 
ripe ;  and  the  other  basket  had  alter  calathus  ficuum  malarum  valde, 
very  naughty  figs,  which  could  quse  non  comederentur  propter  ma- 
not  be  eaten,  they  were  so  bad.  litiam  (hoc  est,  adeo  malse  erant.) 

The  meaning  of  this  vision  is,  that  there  was  no  reason  for 
the  ungodly  to  flatter  themselves  if  they  continued  in  their 

1  What  this  word  exactly  means  it  is  difficult  to  know ;  it  is  rendered 
differently  in  the  Versions  and  in  the  Targ.  It  is  rendered  here  by  the 
Se2?t.  "prisoners,"  and  in  2  Kings  xxiv.  14  and  10,  "encloser,  or  joiner — 
0'vyxXil'iJv ;"  by  the  Vidf/.  in  three  places,  "  clausor,"  and  "  inclusor — closer 
and  in  closer,"  and  also  in  Jer.  xxix.  2.  The  word  is  not  found  elsewhere. 
The  Targ.  renders  it  <•  porters,"  and  the  Syr.  "  soldiers."  As  the  word 
"  artificer,"  or  mechanic,  includes  workers  in  wood  and  iron,  that  is,  car- 
penters and  smiths,  it  is  probable  that  "IJDD  means  workers  in  embroidery, 
sculpture,  and  jewellery.  Parkhurst  was  disposed  to  render  it  a  setter,  or 
inclosor  of  precious  stones;  but  Blayney  renders  it  an  armourer,  who 
made  the  coats  of  mail  which  inclosed  the  body,  as  the  word  from  which  it 
comes  means  to  inclose.  It  probably  includes  all  engaged  in  the  curious 
Vvorks  of  art,  especially  the  three  branches  before  mentioned.  Perhaps 
the  best  modern  word  for  it  would  be,  the  artist, — 

'•  after  Xebuchadrezar,  the  king  of  Babylon,  removed  Jeconiah, 

the  son  of  Jehoiakim,  the  king  of  Judah,  and  the  princes  of  Judah, 
and  the  mechanic  and  the  artist,  from  Jerusalem,  and  brought  them 
to  Babylon."— J^fZ. 


220  COMMENTARIES  ON  JEREMIAH.  LECT.  XCI. 

wickedness,  thouo'li  God  did  bear  with  them  for  a  time.  The 
King  Jeconiah  had  been  then  carried  away  into  exile,  together 
with  the  chief  men  and  artisans.  The  condition  of  the  king 
and  of  the  rest  appeared  indeed  much  worse  tlian  that  of  the 
people  wdio  remained  in  the  country,  for  they  still  retained 
a  hope  that  the  royal  dignity  would  again  be  restored,  and 
that  the  city  would  flourish  again  and  enjoy  abundance  of 
every  blessing,  though  it  Avas  then  nearly  emptied  ;  for 
everything  precious  had  become  a  prey  to  the  conqueror ; 
and  we  indeed  know  how  great  was  the  avarice  and  rapacity 
of  Nebuchadnezzar.  The  city  then  was  at  that  time  almost 
empty,  and  desolate  in  comparison  with  its  former  splendour. 
They  how^ever  who  remained  might  indeed  have  hoped  for  a 
better  state  of  things,  but  those  who  had  gone  into  exile 
were  become  like  dead  bodies.  Hence  miserable  Jeconiah, 
who  was  banislied  and  deprived  of  his  kingdom,  w^as  appar- 
ently undergoing  a  most  grievous  punishment,  together  with 
his  companions,  who  had  been  led  away  with  him ;  and  the 
Jews  who  remained  at  Jerusalem  no  doubt  flattered  them- 
selves, as  though  God  had  dealt  more  kindly  with  them. 
Had  they  really  repented,  they  would  indeed  have  given 
thanks  to  God  for  having  spared  them ;  but  as  they  had 
abused  his  forbearance,  it  was  necessary  to  set  before  them 
what  this  chapter  contains,  even  that  they  foolishly  reasoned 
when  they  concluded,  that  God  had  been  more  propitious  to 
them  than  to  the  rest. 

But  this  is  shewn  by  a  vision  :  the  Prophet  saw  two 
baskets  or  flaskets  ;  and  he  saw  them  full  of  figs,  and  that 
before  the  temple  of  God ;  but  the  figs  in  one  were  sweet 
and  savoury  ;  and  the  figs  in  the  other  were  bitter,  so  that 
they  could  not  be  eaten.  By  the  sweet  figs  God  intended  to 
represent  Jeconiah  and  the  other  exiles,  who  had  left  their 
country :  and  he  compares  them  to  the  ripe  figs  ;  for  ripe 
figs  have  a  sweet  taste,  while  the  other  figs  are  rejected  on 
account  of  their  bitterness.  In  like  manner,  Jeconiah  and 
the  rest  had  as  it  were  been  consumed  ;  but  there  were  figs 
still  remaining  ;  and  he  says  that  the  lot  of  those  was  better 
whom  God  had  in  due  time  punished,  than  of  the  others 
who  remained,  as  they  were  accumulating  a  lieavier  judg- 


CHAP.  XXIV.  1,2.       COMMENTARIES  ON  JEREMIAH.  221 

ment  by  their  obstinacy.  For  since  the  time  that  Nebu- 
chadnezzar had  spoiled  the  city  and  had  taken  from  it 
everything  valuable,  those  who  remained  had  not  ceased  to 
add  sins  to  sins,  so  that  there  was  a  larger  portion  of  divine 
vengeance  ready  to  fall  on  them. 

"We  now  see  the  design  of  this  vision.  And  he  says  that 
the  vision  was  presented  to  him  by  God  ;  and  to  say  this 
was  very  necessary,  that  his  doctrine  might  have  more 
weight  with  the  people.  God,  indeed,  often  spoke  without  a 
vision  ;  but  we  have  elsewhere  stated  what  was  the  design 
of  a  vision  ;  it  was  a  sort  of  seal  to  what  was  delivered  ;  for 
in  order  that  the  Prophet  might  possess  greater  authority, 
they  not  only  spoke,  but  as  it  were  sealed  their  doctrine,  as 
though  God  had  graven  on  it,  as  it  were  by  his  finger,  a 
certain  mark.  But  as  this  subject  has  been  elsewhere 
largely  handled,  I  shall  now  pass  it  by. 

Behold,  he  says,  two  baskets  of  figs  set  before  the  temple} 
The  place  ought  to  be  noticed.  It  may  have  been  that  the 
Prophet  was  not  allowed  to  move  a  step  from  his  own  house  ; 
and  the  vision  may  have  been  presented  to  him  in  the  night, 
during  thick  darkness :  but  the  temple  being  mentioned, 
shews  that  a  part  of  the  people  had  not  been  taken  aw^ay 
without  cause,  and  the  other  part  left  in  the  city  ;  for  it  had 
proceeded  from  God  himself  For  in  the  temple  God  mani- 
fested himself;  and  therefore  the  proj)hets,  when  they 
wished  to  storm  the  hearts  of  the  ungodly,  often  said,  "  Go 
forth  shall  God  from  his  temple.''  (Isaiah  xxvi.  21  ;  Mic.  i.  3.) 
The  temple  then  is  to  be  taken  here  for  the  tribunal  of  God. 
Hence,  he  says,  that  these  two  baskets  were  set  in  the  temple  ; 
as  though  he  said,  that  the  whole  people  stood  at  God's 
tribunal,  and  that  those  who  had  been  already  cast  into  exile 
had  not  been  carried  away  at  the  will  of  their  enemies, 
but  because  God  designed  to  punish  them. 

The  time  also  is  mentioned,  After  Jeconiah  the  son  ofJehoi- 
akim  had  been  carried  away ;  for  had  not  this  been  added, 
the  vision  would  have  been  obscure,  and  no  one  at  this  day 
could  understand  why  God  had  set  two  baskets  in  the  pre- 

^  5Zcij/ne3/'s rendering  is  "offered  according  to  law  before  the  temple." 
See  Deut.  xxvi.  2.— Ed. 


222  COMMENTARIES  ON  JEREMIAH.  LECT.  XCI. 

sence  of  Jeremiah.  A  distinction  then  is  made  here  between 
the  exiles  and  those  who  dwelt  in  their  own  country  ;  and 
at  the  same  time  they  were  reduced  to  great  poverty,  and 
the  city  was  deprived  of  its  splendour  ;  there  was  hardly 
any  magnificence  in  the  Temple,  the  royal  palace  was  spoiled, 
and  the  race  of  David  only  reigned  by  permission.  But 
though  the  calamity  of  the  city  and  people  was  grievous, 
yet,  as  it  has  been  said,  the  Jews  who  remained  in  the  city 
thought  themselves  in  a  manner  happy  in  comparison  with 
their  brethren,  who  were  become  as  it  were  dead  ;  for  God 
had  ejected  the  king,  and  he  was  treated  disdainfully  as  a 
captive,  and  the  condition  of  the  others  was  still  worse. 
This  difference  then  between  the  captives  and  those  who 
remained  in  the  land  is  what  is  here  represented. 

He  now  adds,  that  one  basket  had  very  good  figs,  and  that 
the  other  had  very  had  figs.  If  it  be  asked  whether  Jeconiah 
was  in  himself  approved  by  Grod,  the  answer  is  easy, — that 
he  was  suffering  punishment  for  his  sins.  Then  the  Prophet 
speaks  here  comparatively,  when  he  calls  some  good  and 
others  bad.  We  must  also  notice,  that  he  speaks  not  here 
of  persons  but  of  punishment ;  as  though  he  had  said,  "  ye 
feel  a  dread  when  those  exiles  are  mentioned,  who  have  been 
deprived  of  the  inheritance  promised  them  by  God :  this 
seems  hard  to  you  ;  but  this  is  moderate  when  ye  consider 
what  end  awaits  you.''  He  then  does  not  call  Jeconiah  and 
other  captives  good  in  themselves  ;  but  he  calls  them  good 
figs,  because  God  had  chastened  them  more  gently  than  he 
intended  to  chastise  Zedekiah  and  the  rest.  Thus  he  calls  the 
Jews  who  remained  bad  figs,  not  only  for  this  reason,  because 
they  were  more  wicked,  though  this  was  in  part  the  reason, 
but  he  had  regard  to  the  punishment  that  was  nigh  at 
hand  ;  for  the  severity  of  God  was  to  be  greater  towards 
those  whom  he  had  spared,  and  against  whom  he  had  not 
immediately  executed  his  vengeance.  We  now  perceive 
the  meaning  of  the  Prophet.  The  rest  we  shall  defer  to  the 
next  Lecture. 


CHAP.  XXIV.  3-5.     COMMENTARIES  ON  JEREMIAH.  223 

PRAYER. 

Grant,  Almighty  God,  that  since  thou  delayest  with  so  much  for- 
bearance the  punishments  which  we  have  deserved,  and  daily 
draw  on  ourselves, — O  grant,  that  we  may  not  indulge  ourselves, 
but  carefully  consider  how  often,  and  in  how  many  different  ways 
we  have  provoked  thy  wrath  against  us,  that  we  may  thus  learn 
humbly  to  present  ourselves  to  thee  for  pardon,  and  with  true 
repentance  so  implore  thy  mercy,  that  we  may  from  the  heart 
desire  wholly  to  submit  ourselves  to  thee,  that  whether  thou 
chastisest  us,  or,  according  to  thine  infinite  goodness,  forgivest 
us,  our  condition  may  be  ever  blessed,  not  by  flattering  our- 
selves in  our  torpitude,  but  by  finding  thee  to  be  our  kind  and 
bountiful  Father,  being  reconciled  to  us  in  thine  only-begotten 
Son. — Amen. 


3.  Then  said  the  Lord  unto  me,  3.  Et  dixit  Jehova  ad  me,  Quid 
What  seest  thou,  Jeremiah  ?  And  tu  vides  Jeremiah  ?  et  dixi,  Ficus, 
I  said,  Figs ;  tlie  good  figs,  very  ficus  bonas,  bonas  valde ;  et  malas,- 
good ;  and  the  evil,  very  evil,  that  malas  valde,  quje  non  comedantur 
cannot  be  eaten,  they  are  so  evil.  propter  malitiam. 

4.  Again  the  word  of  the  Lord  4.  Et  fuit  sermo  Jehovse  ad  me, 
came  unto  me,  saying,  dicendo, 

5.  Thus  saith  the  Lord,  the  God  5.  Sic  dicit  Jehova,  Deus  Israel, 
of  Israel,  Like  these  good  figs,  so  Sicuti  ficus  bonas  ista?,  sic  agnos- 
will  I  acknowledge  them  that  are  cam  captivitatem  Jehudah,  quern 
carried  away  captive  of  Judah,  whom  emisi  ex  hoc  loco  in  terram  Chal- 
I  have  sent  out  of  this  place  into  deeorum  ad  beneficentiam. 

the  land  of  the  Chaldeans  for  their 
good. 

In  the  last  Lecture  we  began  to  explain  the  meaning  of 
the  vision  which  the  Prophet  relates.  We  said  that  the 
miserable  exiles  whose  condition  might  have  appeared  to  be 
the  worst,  are  yet  compared  to  good  iigs,  and  that  those 
who  still  remained  in  the  country  are  compared  to  bad  and 
bitter  figs.  We  have  explained  why  God  shewed  this  vision 
to  his  servant  Jeremiah,  even  because  the  captives  might 
have  otherwise  been  driven  to  despair,  especially  through 
the  weariness  of  delay,  for  they  saw  that  their  brethren  were 
still  in  possession  of  the  inheritance  granted  them  by  God, 
while  they  were  driven  into  a  far  country,  and  as  it  were 
disinherited,  so  that  no  one  could  regard  them  as  God's 


224  'commentaries  on  jeremiah.  lect.  xcii. 

people.  As  then  despair  might  have  overwhehiicd  tlieir 
minds,  God  designed  to  give  them  some  comfort.  On  the 
other  hand,  those  who  remained  in  the  land  not  only 
exulted  over  the  miserable  exiles,  but  also  abused  the 
forbearance  of  God,  so  that  they  obstinately  resisted  all 
thrcatenings,  and  thus  hardened  themselves  more  and  more 
against  God's  judgment.  Hence  God  declares  what  was 
remotest  from  what  was  commonly  thought,  that  they  liad 
a  better  lot  who  lived  captives  in  Babylon  than  those  who 
remained  quietly  as  it  were  in  their  own  nest. 

We  have  said  that  the  badness  of  the  figs  is  not  to  be  ex- 
plained of  guilt,  but  of  punishment :  and  this  is  what  Jere- 
miah confirms,  when  he  says.  As  these  good  figs,  so  luill  I 
acknowledge  the  captivity  for  good,  or  for  beneficence,  n!l*)D, 
thuhe.  It  is  well  known  that  captivity  means  the  persons 
led  captive,  it  being  a  collective  word.  Then  he  says,  "  I 
will  acknowledge  the  captives  of  Judah,  whom  I  have  driven 
from  this  people,  so  as  to  do  them  good  again. "^  As  this 
doctrine  was  then  incredible,  God  calls  the  attention  of  the 
Jews  to  the  final  issue  ;  as  though  he  had  said,  that  they 
were  mistaken  who  took  only  a  present  view  of  things,  and 
did  not  extend  their  thoughts  to  the  hope  of  mercy.  For 
they  thus  reasoned,  "  It  is  better  to  remain  in  the  country 
where  God  is  worshij^ped,  where  the  Temple  is  and  the  altar, 
than  to  live  among  heathen  nations  ;  it  is  better  to  have 
some  liberty  than  to  be  under  the  yoke  of  tyranny  ;  it  is 
better  to  retain  even  the  name  of  being  a  separate  people 
than  to  be  scattered  here  and  there,  so  as  not  to  be  a  com- 
munity at  all.'"  Hence,  according  to  their  state  at  that 
time,  they  thought  their  condition  better:  but  God  cor- 
rected this  Avrong  judgment  ;  for  they  ought  to  have  looked 
to  the  end,  and  what  awaited  the  exiles  and  captives  as  well 
as  those  whom  the  king  of  Babylon  had  for  a  time  spared. 
Though,  indeed,  it  was  the  Prophet's  object  to  alleviate  the 
grief  of  those  who  had  been  led  away  into  Chaldea,  yet  he 

'  The  Avord  "  acknowledge,"  or  own,  would  lead  us  to  attach  rather 
a  diflerent  meaning  to  tliis  expression  :  God  Avould  own  them  "  good,"  as 
the  good  figs.  The  next  verse  refers  to  Cod's  purpose  to  do  them  good. 
— Ed. 


CHAP.  XXIV.  6.  COMMENTARIES  ON  JEREMIAH.  225 

had  a  special  regard  to  tlie  people  over  whom  he  was  ap- 
pointed an  instructor  and  teacher.  He  was  then  at  Jerusa- 
lem ;  and  we  know  how  perverse  were  those  whom  he  had 
to  contend  with,  for  none  could  have  been  more  obstinate 
than  that  people.  As  God  had  delayed  his  punishment, 
they  supposed  that  they  had  wholly  escaped,  especially  as 
they  had  an  uncle  as  a  successor  to  their  captive  king. 

Hence,  then,  was  their  contempt  of  threatenings ;  hence 
was  their  greater  liberty  in  sinning  :  they  thought  that  God 
had  taken  vengeance  on  the  exiles,  and  that  they  were  saved 
as  being  the  more  excellent  portion  of  the  community.  The 
Prophet,  therefore,  in  order  to  break  down  this  presump- 
tion, which  he  could  not  bend,  set  before  them  this  vision, 
which  had  been  given  him  from  above.  We  now,  then,  see 
that  the  doctrine  especially  set  forth  is,  that  God  would  re- 
member the  captives  for  the  purpose  of  doing  them  good,  as 
though  he  had  said  that  a  wrong  judgment  was  formed  of 
the  calamity  of  a  few  years,  and  that  the  end  was  to  be 
looked  to.     It  follows — 

6.  For  I  will  set  mine  eyes  upon         6.  Et  ponam  (yel,  adjiciam)  ocu- 

them  for  good,  and  I  will  bring  them  limi  meum  super  eos  in  beneficen- 

again  to  this  land  :  and  I  will  build  tiara,  et  reducam    eos    ad    terram 

them,  and  not  pull  them  down ;  and  banc,  et  sedificabo  eos  et  non  di- 

I  will  plant  them,    and  not  pluck  ruam,  et  plantabo  eos  et  non  evel- 

theni  up.  lam. 

He  confirms  what  he  said  in  the  last  verse,  but  in  other 
words,  for  it  was  difficult  to  persuade  them  that  they  were 
happier  who  were  apparently  lost,  than  those  who  still  en- 
joyed some  measure  of  safety.  He  had  said  that  he  would 
acknowledge  them  ;  but  he  now  adds,  /  will  set  my  eye  ui^on 
them.  He  uses  a  metaphor  which  often  occurs  in  Scripture, 
for  God  is  said  to  turn  away  his  face  when  he  hides  his 
favour  ;  and  in  the  same  sense  he  is  said  to  forget,  to  depart, 
not  to  care,  to  despise,  to  cast  away.  Then,  as  God  might 
have  seemed  to  have  no  more  any  care  for  this  people,  he 
says,  "I  will  set  my  eyes  on  them.'"  But  he  goes  even 
farther,  for  he  refers  to  the  sentence  announced  in  the  last 
verse — he  had  said  that  he  was  the  author  of  their  exile,  "  I 
have  cast  them  into  the  land  of  the  Chaldeans  ;"  but  he  now 
confirms  the  same  thing,  though  in  other  words,  when  he 

VOL.  III.  P 


226  COMMENTARIES  ON  JEREMIAH.  LECT.  XCII. 

says,  "Mine  eyes  will  I  set  on  tliem  for  good."  For  God  is 
said  to  visit  men,  not  only  when  lie  manifests  his  favour 
towards  them,  but  also  when  he  chastises  them  and  punishes 
them  for  their  sins.  He  had  then  set  his  eyes  on  them  to 
execute  punishment ;  he  says  now  that  he  would  act  differ- 
ently, that  he  would  kindly  treat  the  miserable. 

He  afterwards  says,  /  will  restore  them.  For,  as  he  had 
sent  them  away,  it  was  in  his  power  to  restore  them.  As, 
then,  he  could  heal  the  wound  inflicted  by  his  own  hand,  this 
promise  ought  to  have  been  sufficient  to  dispel  every  doubt 
from  the  minds  of  the  captives  as  to  their  return  ;  and  fur- 
ther, the  Jews,  who  as  yet  remained  in  Jerusalem  and  in  the 
land  of  Judah,  ought  to  have  known  that  they  in  vain 
boasted  in  their  good  lot,  as  though  God  treated  them  better 
than  their  captive  brethren,  for  it  was  in  his  power  to  restore 
those  whom  he  liad  banished. 

And  he  adds,  /  ivill  budld  and  not  pull  them  doiun,  1  luill 
plant  and  not  pluck  them  up.  This  mode  of  speaking  w^ould 
not  be  so  significant  either  in  Latin  or  in  Greek ;  but  such  a 
repetition,  as  it  is  well  known,  often  occurs  in  Hebrew.  But 
whenever  a  negative  is  added  to  an  affirmative,  such  form  of 
expression  is  to  be  thus  interpreted,  "  I  shall  be  so  far  from 
plucking  them  up,  that  I  will  plant  them ;  I  shall  be  so  far 
from  pulling  them  down,  that  I  will  build  them  up  ;"  or, 
"  since  I  had  j^ulled  them  down,  I  will  now  build  them  up ; 
since  I  had  plucked  them  up,  I  M'ill  now  plant  them :"  or  a 
perpetuity  may  be  meant,  as  though  God  had  said,  "  I  will 
plant  them,  so  as  not  to  pluck  them  again  ;  I  will  build  them, 
so  as  not  to  pull  them  down  again.''  But  the  most  frequent 
import  of  such  expressions  is  what  I  first  mentioned,  "I  will 
not  pull  thcuj  down,  but  on  the  contrary  build  them  up ;  I 
will  not  pluck  them  up,  but  on  the  contrary  plant  them." 

The  meaning  of  the  whole  is,  that  however  sad  might  be 
the  calamities  of  the  people  in  Chaldea,  they  being  as  exiles 
reduced  to  a  desolate  condition,  yet  God  could  collect  them 
again,  like  one  who  plants  a  tree  or  builds  a  house.  The 
metaphor  of  building  is  common  in  Scripture,  and  also  that 
of  planting.  God  is  said  to  plant  men,  when  he  introduces 
a  certain  order  among  them,  or  when  he  allots  to  them  a 


CHAP.  XXIV.  7.  COMMENTARIES  ON  JEREMIAH.  227 

certain  place  to  dwell  in,  or  when  he  grants  them  peace  and 
quietness.  God  is  said  in  Psalm  xliv.  2,  to  have  planted  his 
people ;  but  I  will  not  refer  to  the  many  passages  w^hich  are 
everywhere  to  be  met  with.  God  often  says  that  he  had 
planted  his  vineyard.  (Isaiah  v.  2,  &c.)  And  then  well 
known  is  this  passage,  "  The  branch  of  the  Lord,  and  the 
planting  for  his  glory.''  (Isaiah  Ix.  21.)  This  is  said  of  the 
preservation  of  the  Church. 

The  meaning  then  is,  that  though  God  severely  chastised 
the  exiles  wdio  had  been  led  into  Chaldea,  yet  their  condi- 
tion was  not  to  be  estimated  by  one  day,  or  a  month,  or  a 
few  years,  but  that  a  happy  end  was  to  be  expected.  And 
as  God  intended  at  length  to  shew  himself  reconcilable  and 
propitious,  it  follows  that  the  calamity  which  had  happened 
to  them  was  lighter  than  that  which  awaited  the  rest,  who 
resolutely  despised  God  and  his  prophets,  and  thus  increased 
the  vengeance  which  had  been  already  denounced  on  them. 
It  follows, — 

7.  And  I  will  give  them  an  heart  7.  Et  dabo  illis  cor  ad  cognoscen- 

to  know  me,  that  I  am  the  Lord  ;  dum  me,  quod  ego  sum  Jehova ;  et 

and  they  shall  be  my  people,  and  I  erunt  mihi  in  populum,  et  ego  ero 

will  be  their  God  :  for  they  shall  re-  ipsis  in  Deum,  quia  revertentur  ad 

turn  unto  me  with  their  whole  heart,  me  in  toto  corde  suo. 

Here  is  added  the  main  benefit,  that  God  would  not  only 
restore  the  captives,  that  they  might  dwell  in  the  land  of 
promise,  but  would  also  change  them  inwardly ;  for  except 
God  gives  us  a  conviction  as  to  our  own  sins,  and  then  leads 
us  by  his  Spirit  to  repentance,  whatever  benefits  he  may 
bestow  on  us,  they  will  only  conduce  to  our  greater  ruin. 
The  Prophet  has  hitherto  spoken  of  the  alleviation  of 
punishment,  as  though  he  had  said,  "  God  will  stretch  forth 
his  hand  to  restore  his  people  to  their  own  country.''  Then 
the  remission  of  punishment  is  what  has  been  hitherto  pro- 
mised ;  but  now  the  Prophet  speaks  of  a  much  more  excel- 
lent favour,  that  God  would  not  only  mitigate  punishment, 
but  that  he  would  also  inwardly  change  and  reform  their 
hearts,  so  that  they  would  not  only  return  to  their  own 
country,  but  would  also  become  a  true  Church,  a  name  of 
which  they  had  vainly  boasted.  For  though  they  had  been 
chosen  to  be  a  peculiar  people,  yet,  as  they  had  departed 


228  COMMENTARIES  ON  JEREMIAH.  LECT.  XCII. 

from  true  religion,  tliey  were  only  a  Clmrcli  in  name.  But 
now  God  promises  that  he  would  bring  them,  not  only  to 
enjoy  temporal  and  fading  blessings,  but  also  eternal  salva- 
tion, for  they  would  truly  fear  and  serve  him. 

And  this  is  what  we  ought  carefully  to  observe,  for  the 
more  bountiful  God  is  towards  men,  the  more  is  his  vengeance 
kindled  by  ingratitude.  What,  then,  would  it  avail  us  to 
abound  in  all  good  things,  except  we  had  evidences  of  God's 
paternal  favour  towards  us  ?  But  when  we  regard  this  end, 
that  God  testifies  to  us  that  he  is  our  Father  by  his  bounty 
towards  us,  we  then  make  a  right  use  of  all  his  blessings ; 
and  God's  benefits  cannot  conduce  to  our  salvation  except 
we  regard  them  in  this  light.  Hence  Jeremiah,  after  having 
spoken  of  the  people's  restoration,  justly  exalts  this  favour 
above  everything  else,  that  the  people  would  repent,  so  that 
they  would  not  only  fully  partake  of  all  the  blessings  they 
could  expect,  but  would  also  worship  God  in  sincerity  and 
truth. 

Now,  God  says  that  he  would  give  them  a  heart  to  know 
him.  The  word  heart  is  to  be  taken  here  for  the  mind  or 
understanding,  as  it  means  often  in  Hebrew.  It,  indeed, 
means  frequently  the  seat  of  the  affections,  and  also  the  soul 
of  man,  as  including  reason  or  understanding  and  will.  But 
though  the  heart  is  taken  often  for  the  seat  of  the  affections, 
it  is  yet  applied  to  designate  the  other  part  of  the  soul, 
according  to  these  words,  "  Hitherto  God  has  not  given  thee 
a  heart  to  understand."  (Deut.  xxix.  4.)  The  Latins  some- 
times take  it  in  this  sense,  according  to  what  Cicero  shews 
when  he  quotes  these  words  of  Ennius,  "  Catus  ^lius  Sextus 
was  a  man  remarkable  in  understanding."  {Egregie  corda- 
tus  ;  Cic.  1  Tuscul.)  Then,  in  this  passage,  the  word  lieart 
is  put  for  the  light  of  the  understanding.  Yet  another 
thing  must  be  stated,  that  a  true  knowledge  of  God  is  not, 
as  they  say,  imaginary,  but  is  ever  connected  with  a  right 
feeling. 

From  the  words  of  the  Prophet  we  learn  that  repentance 
is  the  peculiar  gift  of  God.  Had  Jeremiah  said  only  that 
they  who  had  been  previously  driven  by  madness  into 
ruin,  would  return  to  a  sane  mind,  he  might  liave  appeared 


CHAP.  XXIV.  7.  COMMENTARIES  ON  JEREMIAH.  229 

as  one  setting  up  free-will  and  putting  conversion  in  tlie 
power  of  man  himself,  according  to  what  the  Papists  hold, 
who  dream  that  we  can  turn  to  either  side,  to  good  as  well 
as  to  evil  ;  and  thus  they  imagine  that  we  can,  after  having 
forsaken  God,  of  ourselves  turn  to  him.  But  the  Prophet 
clearly  shews  here,  that  it  is  God's  peculiar  gift ;  for  what 
God  claims  for  himself,  he  surely  does  not  take  away  from 
men,  as  though  he  intended  to  deprive  them  of  any  right 
which  may  belong  to  them,  according  to  what  the  Pelagians 
hold,  who  seem  to  think  that  God  appears  almost  envious 
when  he  declares  that  man's  conversion  is  in  his  power ;  but 
this  is  nothing  less  than  a  diabolical  madness.  It  is,  then, 
enough  for  us  to  know,  that  what  God  claims  for  himself  is 
not  taken  away  from  men,  for  it  is  not  in  their  power. 

Since,  then,  he  affirms  that  he  would  give  them  a  heart  to 
understand,  we  hence  learn  that  men  are  by  nature  blind, 
and  also  that  when  they  are  blinded  by  the  devil,  they  can- 
not return  to  the  right  way,  and  that  they  cannot  be  other- 
wise capable  of  light  than  by  having  God  to  illuminate  them 
by  his  Spirit.  We  then  see  that  man,  from  the  time  he  fell, 
cannot  rise  again  until  God  stretches  forth  his  hand  not  only 
to  help  him,  (as  the  Papists  say,  for  they  dare  not  claim  to 
themselves  the  whole  of  repentance,  but  they  halve  it  between 
themselves  and  God,)  but  even  to  do  the  whole  work  from 
the  beginning  to  the  end  ;  for  God  is  not  called  the  helper 
in  repentance,  but  the  author  of  it.  God,  then,  does  not 
say,  "  I  will  help  them,  so  that  when  they  raise  up  their  eyes 
to  me,  they  shall  be  immediately  assisted  )'  no,  he  does  not 
say  this;  but  what  he  says  is,  "I  will  give  them  a  heart  to 
understand."  And  as  understanding  or  knowledge  is  the 
main  thing  in  repentance,  it  follows  that  man  remains  wholly 
under  the  power  of  the  devil,  and  is,  as  it  were,  his  slave, 
until  God  draws  him  forth  from  his  miserable  bondage.  In 
short,  we  must  maintain,  that  as  soon  as  the  devil  draws  us 
from  the  right  way  of  salvation,  nothing  can  come  to  our 
minds  but  Avhat  sinks  us  more  and  more  in  ruin,  until 
God  interposes,  and  thus  restore  us  when  thinking  of  no 
such  thing. 

This  passage  also  shews,  that  we  cannot  really  turn  to  God 


230  COMMENTARIES  ON  JEREMIAH.  LECT.  XCII. 

until  we  acknowledge  him  to  be  the  Judge ;  for  until  the 
sinner  sets  himself  before  God's  tribunal,  he  will  never  be 
touched  with  the  feeling  of  true  repentance.  Let  us  then 
know  that  the  door  of  repentance  is  then  opened  to  us,  when 
God  constrains  us  to  look  to  him.  At  the  same  time  there  is 
more  included  in  the  term  Jehovah  than  the  majesty  of  God, 
for  he  assumes  this  principle,  which  ought  to  have  been  suf- 
ficiently known  to  the  whole  people,  that  he  was  the  only 
true  God  who  had  chosen  for  himself  the  seed  of  Abraham, 
who  had  published  the  Law  by  Moses,  who  had  made  a 
covenant  with  the  posterity  of  Abraham.  There  is  then  no 
doubt  but  that  the  Prophet  meant  that  when  the  Jews  be- 
came illuminated,  they  would  be  convinced  of  what  they  had 
forgotten,  that  is,  that  they  had  departed  from  the  only  true 
God.  This  mode  of  speaking  then  means  the  same  as  though 
he  had  said,  "  I  will  open  their  eyes,  that  they  may  at  length 
acknowledge  that  they  are  apostates,  and  be  thus  humbled 
when  made  sensible  how  grievous  was  their  impiety  in  for- 
saking me  the  fountain  of  living  waters.'' 

He  afterwards  adds,  that  they  should  be  to  him  a  people,  and 
that  he  in  his  turn  would  be  to  them  a  God  ;  for  they  would 
return  to  him  with  the  whole  heart.  By  these  words  the  Pro- 
phet shews  more  clearly  what  he  had  before  referred  to,  that 
God's  blessings  would  be  then  altogether  salutary  when  they 
regarded  their  giver.  As  long  then  as  we  regard  only  the 
blessings  of  God,  our  insensibility  produces  this  effect,  that 
the  more  bountiful  he  is  towards  us,  the  more  culpable  we 
become.  But  when  we  regard  God's  bounty  and  paternal 
kindness  towards  us,  we  then  really  enjoy  his  blessings.  This 
is  the  meaning  of  the  Prophet's  words  when  he  says,  "  I  shall 
be  to  you  a  God,  and  ye  shall  be  to  me  a  people."  What 
this  mode  of  speaking  means  has  been  stated  elsewhere. 

Though  God  rules  the  whole  world,  he  yet  declares  that 
he  is  the  God  of  the  Church  ;  and  the  faithful  whom  he  has 
adopted,  he  favours  with  this  high  distinction,  that  they  are 
his  peoj)le ;  and  he  does  this  that  they  may  be  persuaded 
that  there  is  safety  in  him,  according  to  what  is  said  by 
Habakkuk,  "  Thou  art  our  God,  we  shall  not  die."  (Hab. 
i.  12.)     And  of  this  sentence  Christ  himself  is  the  best  in- 


CHAP.  XXIV.  7.  COMMENTARIES  ON  JEREMIAH.  231 

terpreter,  when  he  says,  that  he  is  not  the  God  of  the  dead, 
but  of  the  living,  (Luke  xx.  38  ;)  he  proves  by  the  testimony 
of  Moses,  that  Abraham,  Isaac,  and  Jacob,  though  dead, 
were  yet  alive.  How  so  ;  because  God  would  not  have  de- 
clared that  he  was  their  God,  were  they  not  living  to  him. 
Since  then  he  regards  them  as  his  people,  he  at  the  same 
time  shews  that  there  is  life  for  them  laid  up  in  him.  In 
short,  we  see  that  there  is  here  promised  by  God  not  a  restora- 
tion for  a  short  time,  but  he  adds  the  hope  of  eternal  life 
and  salvation ;  for  the  Jews  were  not  only  to  return  to  their 
own  country,  when  the  time  came  to  leave  Chaldea,  and  a 
liberty  granted  them  to  build  their  own  city;  but  they  were 
also  to  become  the  true  Church  of  God. 

And  the  reason  is  also  added.  Because  they  will  return  to 
me,  he  says,  with  their  whole  heart.  He  repeats  what  wc 
have  already  observed,  that  they  would  be  wise  (cordatos) 
and  intelligent,  whereas  they  had  been  for  a  long  time  stupid 
and  foolish,  and  the  devil  had  so  blinded  them,  that  they 
were  not  capable  of  receiving  sound  doctrine.  But  these  two 
things,  the  reconciliation  of  God  with  men  and  repentance, 
are  necessarily  connected  together,  yet  repentance  ought  not 
to  be  deemed  as  the  cause  of  pardon  or  of  reconciliation,  as 
many  falsely  think  who  imagine  that  men  deserve  pardon 
because  they  repent.  It  is  indeed  true  that  God  is  never 
propitious  to  us,  except  when  we  turn  to  him ;  but  the  con- 
nection, as  it  has  been  already  stated,  is  not  such  that  re- 
pentance is  the  cause  of  pardon,  nay,  this  very  passage  clearly 
shews  that  repentance  itself  depends  on  the  grace  and  mercy 
of  God.  Since  this  is  true,  it  follows  that  men  are  antici- 
pated by  God's  gratuitous  kindness. 

We  hence  further  learn,  that  God  is  not  otherwise  propi- 
tious to  us  than  according  to  his  good  pleasure,  so  that  the 
cause  of  all  is  only  in  himself  "Whence  is  it  that  a  sinner 
returns  to  the  right  way  and  seeks  God  from  whom  he  has 
departed  ?  Is  it  because  he  is  moved  to  do  so  of  himself? 
Nay,  but  because  God  illuminates  his  mind  and  touches  his 
heart,  or  rather  renews  it.  How  is  it  that  God  illuminates 
him  who  has  become  blind  V  Surely  for  this  we  can  find  no 
other  cause  than  the  gratuitous  mercy  of  God.     When  God 


232  COMMENTARIES  ON  JEREMIAH.  LECT.  XCII. 

then  is  propitious  to  men,  so  as  to  restore  them  to  himself, 
does  he  not  anticipate  them  hj  his  grace  ?  How  then  can 
repentance  be  called  the  cause  of  reconciliation,  when  it  is 
its  effect  ?  It  cannot,  be  at  the  same  time  its  effect  and 
cause. 

We  ought  therefore  carefully  to  notice  the  context  here, 
for  thoiigli  tlic  Prophet  says  that  the  Jews,  when  they  re- 
turned, would  bo  God's  people,  because  they  would  turn  to 
him  with  their  whole  heart,  he  yet  had  before  explained 
whence  this  turning  or  conversion  would  proceed,  even  be- 
cause God  would  sliew  them  mercy.  They  who  pervert  such 
passages  according  to  their  own  fancies,  are  not  so  acquainted 
with  Scripture  as  to  know  that  there  is  a  twofold  reconcilia- 
tion of  men  with  God :  He  is  first  reconciled  to  men  in  a 
hidden  manner,  for  when  they  despise  him,  lie  anticipates 
them  by  his  grace,  and  illuminates  their  minds  and  renews 
their  hearts.  This  first  reconciliation  is  what  they  do  not 
understand.  But  there  is  another  reconciliation,  known  by 
experience,  even  when  we  feel  that  the  wrath  of  God  towards 
us  is  pacified,  and  are  indeed  made  sensible  of  this  by  the 
effects.  To  this  the  reference  is  made  in  these  words,  "  Turn 
ye  to  me,  and  I  will  turn  to  you,"  (Zcch.  i.  3  ;)  that  is,  "  I 
appear  severe  and  rigid  to  you ;  but  whence  is  this  ?  even 
because  ye  cease  not  to  provoke  my  wrath ;  return  to  me, 
and  you  shall  find  me  ready  to  spare  you/'  God  therefore 
did  not  then  first  begin  to  pardon  sinners,  when  he  does 
them  good,  but  as  he  had  been  previously  pacified,  hence  he 
turns  them  to  himself,  and  afterwards  shews  that  he  is  really 
reconciled  to  them. 

By  the  whole  heart,  is  intimated  sincerity  or  integrity,  as 
by  a  double  heart,  or  a  heart  and  a  heart,  is  signified  dis- 
simulation. It  is  certain  that  no  one  turns  to  God  in  such 
a  manner  that  he  puts  off  all  the  affections  of  the  flesh,  that 
he  is  renewed  at  once  in  God's  image,  so  that  he  is  freed 
from  every  stain.  Such  a  conversion  is  never  found  in  man. 
But  when  the  Scripture  speaks  of  the  whole  heart,  it  is  in 
contrast  with  dissimulation  ;  "  with  my  whole  heart  have  I 
sought  thee,"  says  David;  "I  have  hid  thy  words  and  will 
keep  them  :  I  have  prayed  for  thy  fixvour ;  I  will  ask,"  &c.. 


CHAP.  XXIV.  7.         COMMENTARIES  ON  JEREMIAH.  233 

(Ps.  cxix.  10-16;)  "They  will  seek  me,"  as  Moses  says, 
"  with  their  whole  heart."  (Deut.  iv.  29  ;  x.  12.)  David  did 
not  divest  himself  of  everything  sinful,  for  he  confesses  in 
many  places  that  he  was  labouring  under  many  sins ;  but 
the  clear  meaning  is,  that  what  God  requires  is  integrity. 
In  short,  the  whole  heart  is  integrity,  that  is  when  we  deal 
not  hypocritically  with  God,  but  desire  from  the  heart  to 
give  up  ourselves  to  him. 

As  we  have  before  refuted  the  error  of  those  who  think 
that  repentance  is  the  cause  why  God  becomes  reconciled  to 
us,  so  now  we  must  know  that  God  will  not  be  propitious  to 
us  except  we  seek  him.  For  there  is  a  mutual  bond  of  con- 
nection, so  that  God  anticipates  us  by  liis  grace,  and  also 
calls  us  to  himself;  in  short,  he  draws  us,  and  we  feel  in 
ourselves  the  working  of  the  Holy  Spirit.  "We  do  not  indeed 
turn,  unless  we  are  turned  ;  we  do  not  turn  through  our  ow^n 
will  or  efforts,  but  it  is  the  Holy  Spirit's  work.  Yet  he  who 
under  pretext  of  grace  indulges  himself  and  cares  not  for 
God,  and  seeks  not  repentance,  cannot  flatter  himself  that 
he  is  one  of  God's  people ;  for  as  we  have  said,  repentance 
is  necessary.  It  follows, — but  I  cannot  to-day  finish  this 
part,  for  he  speaks  of  the  badness  of  the  figs,  and  of  the 
remnant  which  still  remained. 


PRAYER. 

Grant,  Almighty  God,  that  as  we  are  placed  in  this  world,  that 
while  daily  receiving  so  many  blessings,  we  may  so  pass  our  time 
as  to  regard  our  end  and  hasten  towards  the  goal, — O  grant, 
that  the  benefits  and  blessings  by  which  thou  invitest  us  to  thy- 
self, may  not  be  impediments  to  us,  and  keep  us  attached  to  this 
world,  but  on  the  contrary  stimulate  us  to  fear  thy  name  as  well 
as  to  appreciate  thy  mercy,  so  that  we  may  thus  know  thee  to  be 
our  God,  and  strive  on  our  part  to  present  ourselves  to  thee  as 
thy  people,  and  so  consecrate  ourselves  and  all  our  services  to 
thee,  that  thy  name  may  be  glorified  in  us,  through  Christ  our 
Lord. — Amen. 


234  COMMENTARIES  ON  JEKEMIAH.  LECT.  XCIII. 


8.  And   as   the   evil   figs,  which  8.  Et  sicut  ficus  malse,  quae  iioii 

cannot  be  eaten,  they  are  so  evil;  comedimtnr    prae   malitia    (id    est, 

surely  thus  saith  the  Lord,  So  will  amaritudine,)  sic  certe  (est  ""D,  sed 

I  give  Zedekiah  the  king  of  Judah,  abundat,  certe  sic,)  dicit  Jehova,  ita 

and  his  princes,  and  the  residue  of  ponam  Zedekiam,regem  Jehudah,  et 

Jerusalem,  that  remain  in  this  land,  principesejus,etreliqmas  Jerusalem, 

and  them  that  dwell  in  the  land  of  quae  residua^  sunt  in  terra  hac,  et  eos 

Egypt.  qui  habitant  in  terra  ^5^gypti. 

God,  after  having  promised  to  deal  kindly  with  the  cap- 
tives, now  declares  that  he  would  execute  heavier  punish- 
ment on  King  Zedekiah,  and  the  whole  people  who  yet 
remained  in  their  own  country.  We  have  stated  wliy  God 
exhibited  this  vision  to  the  Prophet,  even  that  he  might 
support  their  minds  who  saw  nothing  but  grounds  of  despair, 
and  that  also,  on  the  other  hand,  he  might  correct  their 
pride  who  flattered  themselves  in  their  own  lot,  because  God 
had  deferred  his  vengeance  as  to  them.  Then  the  Prophet, 
having  given  comfort  to  the  miserable  exiles,  now  speaks 
against  Zedekiah  and  his  people,  who  boasted  that  God  w^as 
propitious  to  them,  and  that  they  had  not  only  been  for- 
tunate, but  also  wise  in  continuing  in  their  own  country. 

He  then  says  that  Zedekiah  and  Ms  princes,  and  all  who 
remained  in  Judea,  were  like  the  bad  figs,  which  could  not 
be  eaten  on  account  of  their  bitterness.  I  have  said  that 
this  is  to  be  referred  to  punishment  and  not  to  guilt.  They 
had  sinned,  I  allow,  most  grievously ;  but  we  are  to  regard 
the  design  of  the  Prophet.  The  meaning  then  is,  that  though 
the  condition  of  tliose  who  had  been  driven  into  captivity  was 
for  the  present  harder,  yet  God  w^ould  deal  more  severely 
with  those  wlio  remained,  because  he  had  for  a  time  spared 
tliem,  and  they  did  not  repent,  but  hardened  themselves 
more  and  more  in  their  wickedness. 

Now  we  know  that  Zedekiah  was  set  over  the  kingdom  of 
Judah,  when  Jeconiah  surrendered  himself  to  Ncbucliadnez- 
zar:  he  was  the  uncle  of  Jeconiah,  and  reigned  eleven  years  ; 
and  during  that  time  he  ought  to  have  been  at  least  wise  at 
the  expense  of  another.     For  Eliakim,  who  Avas  also  called 


CHAP.  XXIV.  9.  COMMENTARIES  ON  JEREMIAH.  235 

Jehoiakim,  had  been  chastised,  and  that  not  only  once  ;  but 
Nebuchadnezzar,  after  having  spoiled  the  temple,  rendered 
hira  tributary  to  himself,  on  his  return  to  Chaldea.  At 
length,  after  having  been  often  deceived  by  him,  he  became 
extremely  displeased  with  him  ;  and  his  son,  who  had  reigned 
with  his  father,  three  months  after  his  death,  voluntarily 
surrendered  himself  into  the  power  and  will  of  the  conqueror. 
Mathaniah  afterwards  reigned,  of  whom  the  Prophet  speaks 
here.  So,  he  says,  ivill  I  render^  Zedekiah  (called  previously 
Mathaniah)  the  king  of  Judah,  arid  his  princes,  and  the  rem- 
nants of  Jerusalem,  who  remain  in  this  land,  (for  the  greater 
part  had  been  led  into  exile,)  and  those  who  dwell  in  the  land 
of  Egyi^t,  for  many  had  fled  thither  ;  and  we  know  that  they 
were  confederates  with  the  Egyptians,  and  that  through 
a  vain  confidence  in  them  they  often  rebelled. 

And  this  was  also  the  reason  why  the  prophets  so  sharply 
reproved  them  :  they  relied  on  the  help  of  Egypt,  and  took 
shelter  under  its  protection.  When,  therefore,  they  found 
themselves  exposed  to  the  will  of  their  enemies,  they  fled  into 
Egypt.  But  Nebuchadnezzar  afterwards,  as  we  shall  see, 
conquered  Egypt  also.  Thus  it  happened  that  they  were  only 
for  a  sliort  time  beyond  tlie  reach  of  danger.  But  as  fugi- 
tive slaves,  when  recovered,  are  afterwards  treated  more 
severely  by  their  masters,  so  also  the  rage  of  King  Nebu- 
chadnezzar became  more  violent  against  them.  It  now 
follows — 

9.  And  I  will  deliver  them  to  be  9.  Et  ponam  eos  in  commotionem 

removed  into  all  the  kingdoms  of  {vel,  strepitum,  vel,  perturbationem, 

the  earth  for  their  hurt,  to  he  a  re-  alii  coneussionem  vertunt)  in  malum 

proach  and  a  proverb,  a  taunt  and  omnibus  regnis  terras,  in  probrum, 

a  curse,  in  all  places  whither  I  shall  et  parabolam,  et  proverbium,  et  exe- 

drive  them.  crationem  in  omnibus  locis  quo  eje- 

cero  ipsos  {vel,  expulero. ) 

Here  the  Prophet  borrows  his  words  from  Moses,  in  order 
to   secure  authority   to  his  prophecy  ;   for  the  Jews   were 

^  Rather  "  make."  The  verb  jflJ,  to  give,  means  often  to  make,  to  con- 
stitute ;  and  such  is  its  meaning  evidently  here.  As  the  figs  were  bad, 
unfit  for  eating  ;  so  God  would  make  Zedekiah,  the  princes,  &c.,  like 
them.  The  previous  words,  "  yea,  thus  saith  Jehovah,"  would  be  better 
included  in  a  parenthesis  : 

8.  -But  like  the  bad  figs,  which  cannot  be  eaten,  they  being  so  bad,  (yea, 
thus  saith  Jehovah,)  so  will  I  make  Zedekiah,  &c. —  Ed. 


236  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIII. 

ashamed  to  reject  Moses,  as  they  believed  that  the  Law 
came  from  God :  it  would  at  least  have  been  deemed  by 
them  an  abominable  thing  to  deny  credit  to  the  Law.  And 
yet  they  boldly  rejected  all  the  prophets,  though  they  were 
but  faithful  interpreters  of  the  Law,  as  the  case  is  with  the 
Papists  of  the  present  day,  who,  though  they  dare  not  deny 
but  that  the  Scripture  contains  celestial  truth,  yet  furiously 
reject  wliat  is  alleged  from  it.  Similar  was  the  perverse- 
ness  of  the  Jews.  Hence  the  prophets,  in  order  to  gain 
more  credit  to  their  words,  often  borrowed  their  very  words 
from  Moses,  as  though  they  had  recited  from  a  written 
document  what  had  been  dictated  to  them.  For  in  Deuter- 
onomy and  in  other  places  Moses  spoke  a  language  of  this 
kind, — that  God  would  give  up  the  people  to  a  concussion  or 
a  commotion,  for  a  reproach,  for  a  proverb,  for  a  taunt,  to  all 
the  nations  of  the  earth.     (Deut.  xxviii.  37  ;  1  Kings  ix.  7.) 

It  is  then  the  same  as  though  Jeremiah  had  said,  that  the 
time  would  at  length  come  when  the  Jews  would  find  that 
so  many  maledictions  had  not  been  pronounced  in  vain  by 
Moses.  They  no  doubt  read  Moses ;  but  as  they  were  so 
stupid,  no  fear,  no  reverence  for  God  was  felt  by  them,  even 
when  he  terrified  them  with  such  words  as  these.  The 
Prophet  then  says,  that  the  time  was  now  near  when  they 
should  know  by  experience  that  God  had  not  in  vain 
threatened  them. 

I  will  set  them  for  a  commotion.  The  verb  ^1T,  2:uo,  means 
to  move  and  to  be  noisy.  Many  render  the  noun  here 
"  noise,''  others  "  perturbation,''  and  others,  "  the  shaking 
of  the  head  ;"  for  we  are  wont  to  shake  the  head  in  scorn.^ 

'  "  Vexation,"  as  rendered  by  the  Vulg.,  and  in  several  places  in  our 
version,  is  the  best  word.     The  word  which  follows  is  of  a  similar  import, 
"  fur  evil,"  that  is,  annoyance.     The  verse  is  as  follows. — 
9.  And  I  will  make  them  a  vexation,  an  evil, 

To  all  the  kingdoms  of  the  earth, — 

A  reproach  and  a  proverb, 

A  taunt  and  an  execration, 

In  all  the  places  where  I  shall  drive  them. 
The  word  for  "  taunt"  is  rendered  in  other  places  "  a  byword  :"  it  denotes 
what  is  sharp  and  cutting.  They  were  to  be  objects  and  subjects  of  these 
things.  Being  a  vexation  and  an  evil,  or  an  annoyance  to  others,  they 
would  become  objects  of  reproach  and  execration,  and  subjects  of  proverbs 
and  of  taunts.     See  a  note  on  chapter  xv.  4  ;  vol.  ii.  p.  255. — Ed. 


CHAP.  XXIV.  9.  COMMENTARIES  ON  JEREMIAU.  237 

However  this  may  be,  we  are  to  read  in  connection  with 
this  the  following  words, — that  they  would  be/or  a  reproach, 
and  a  terror,  and  a  taunt,  and  an  execration,  to  all  nations. 
It  is  then  said,  on  account  of  evil :  for  the  preposition  ^,  la- 
med, is  to  be  taken  here  in  different  senses  :  before  '"'  com- 
motion,'' it  means  "for;''  but  here  it  is  causal,  "on  account  of." 
The  severe  and  dreadful  vengeance  of  God  would  be  such, 
that  it  would  move  and  disturb  all  nations.  He  indeed 
mentions  all  kingdoms,  but  the  meaning  is  the  same.  He 
then  adds  reproach,  that  is,  that  they  would  be  subjected 
to  the  condemnation  of  all  nations.  They  had  refused  to 
submit  to  God's  judgment,  and  when  he  would  have  made 
them  ashamed  for  their  good,  they  had  wickedly  resisted. 
It  was  therefore  necessary  to  subject  them  to  the  reproach 
of  all  people. 

It  is  added,  for  a  proverb  and  for  a  tale,  or  as  some  read, 
"  for  a  parable  and  for  a  proverb."  The  word  72^D,  meshel, 
means  a  common  saying ;  but  here  it  signifies  a  scoff,  and  a 
similar  meaning  must  be  given  to  H^^^,  shenine,  a  tale  or 
a  fable.  By  both  words  he  means,  that  when  the  heathens 
wished  to  describe  a  most  grievous  calamity,  they  would  take 
this  example,  "  Yes,  it  is  all  over  with  the  Jews,  no  nation 
has  become  so  wretched."  The  same  view  is  to  be  taken  of 
execration  ;  for  he  intimates  that  they  would  become  a  type 
and  a  pattern  of  a  curse,  "  Yes,  may  you  perish  like  the  Jews  ; 
may  God  execute  vengeance  on  you,  as  he  has  done  on  the 
Jews."  He  then  adds,  that  this  would  happen  to  them  in 
all  places  wherever  God  would  drive  them ;  as  though  the 
Prophet  had  said,  that  God  would  not  be  satisfied  with  their 
exile,  though  that  was  to  be  grievous  and  bitter  ;  but  that 
when  driven  to  distant  lands  they  would  become  objects  of 
reproach,  so  that  all  would  point  at  them  with  the  finger  of 
scorn,  accompanied  with  every  mark  of  reproach,  and  would 
be  also  taking  them  as  an  example  of  execration.  He  af- 
terwards adds — 

10.  And  I  will  send  the  sword,  the  10.  Et  mittam  in  ipsos  gladium, 

famine,   and  the  pestilence,  amono^  famem  et  pestem,  usque  dum  con- 

thera,  till  they  be  consumed  from  off  sumantur  e  superficie  terras,  quam 

the  land  that  I  gave  unto  them  and  dedi  ipsis  et  patribus  ipsorum. 
to  their  fathers. 


238  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIII. 

He  confirms  the  former  verse, — that  God  would  then  with 
extreme  rigour  punish  them,  by  allowing  the  city  and  the 
inhabitants  who  remained,  to  be  given  up  to  the  will  of  their 
enemies.  And  Jeremiah  still  speaks  as  from  the  mouth  of 
Moses,  that  his  prophecy  might  be  more  weighty,  and  that 
he  might  frighten  those  men  who  were  so  refractory.  There 
are  here  three  kinds  of  punishments  which  we  often  meet 
with,  under  which  are  included  all  other  punishments.  But 
as  God  for  the  most  part  punishes  the  sins  of  men  by  pesti- 
lence, or  by  famine,  or  by  war,  he  connects  these  three  toge- 
ther when  his  purpose  is  to  include  all  kinds  of  punishment. 

He  adds.  Until  they  he  consumed  from  the  face  of  the  land  ; 
he  says  not  "  until  they  be  consumed  in  the  land,''  but  from 
the  face  of  it,  /^D,  mol,  from  upon  it :  for  the  Jews  were 
not  consumed  in  their  own  country  ;  but  he  consumed 
them  by  degrees  elsewhere,  so  that  they  gradually  pined 
away :  they  were  driven  into  exile,  and  that  was  their  final 
destruction.^  What  this  clause  means  I  have  explained  in 
another  place. 

The  Prophet  adds,  which  I  gave  to  them  and  to  their  fathers. 
His  object  here  was  to  shake  off  from  the  Jews  that  foolish 
confidence  with  which  they  were  inebriated  :  for  as  they 
had  heard  of  the  land  in  which  they  dwelt,  that  it  was  the 
rest  of  God,  and  as  they  knew  that  it  had  been  given  to 
them  by  an  hereditary  right,  according  to  what  had  been 
promised  to  their  fathers,  they  thought  that  it  could  nevei* 
be  taken  away  from  them.  They  therefore  became  torpid 
in  their  sins,  as  though  God  was  bound  to  them.  The  Pro- 
phot  ridicules  this  folly  by  saying,  that  the  promise  and 
favour  of  God  would  not  prevent  him  from  depriving  them 
of  the  land  and  of  its  possession,  and  from  rejecting  them 
as  though  they  were  aliens,  notwithstanding  the  fact,  that 
he  had  formerly  adopted  them  as  his  children. 

*  The  •'  sword"  means  war,  and  by  war  they  were  led  captive.  But 
their  consumption  in  captivity  is  not  what  is  here  related ;  but  their  re- 
moval from  their  own  land,  and  the  means  employed  for  that  purpose. 
He  had  spoken  before  of  what  they  would  become  in  exile  ;  but  here  he 
jiroes  back  as  it  were  to  describe  their  misery  at  the  time  of  their  captivity ; 
they  would  be  removed  from  their  own  land  either  by  captivity,  signified 
by  the  sword,  or  by  famine,  or  by  pestilence. — Ed. 


CHAP.  XXV.  V.  COMMENTARIES  ON  JEREMIAH.  239 

We  now  see  the  meaning  of  both  parts  of  this  vision.  For 
the  Prophet  wished  to  alleviate  the  sorrow  of  the  exiles  when 
he  said,  that  their  state  at  length  would  be  better  ;  and  so  he 
promised  that  God  would  be  reconciled  to  them  after  having 
for  a  time  chastised  them.  Thus  it  is  no  small  comfort  to 
us  when  we  regard  the  end  ;  for  as  the  Apostle  says  to  the 
Hebrews,  when  we  feel  the  scourges  of  God,  sorrow  is  a 
hinderance  to  a  patient  suffering,  as  chastisement  is  for  the 
present  grievous,  bitter,  and  difficult  to  be  endured.  (Heb. 
xii.  11.)  It  is  therefore  necessary,  if  we  would  patiently 
submit  to  God,  to  have  regard  to  the  issue  :  for  until  the 
sinner  begins  to  taste  of  God's  grace  and  mercy,  he  will  fret 
and  murmur,  or  he  will  be  stupid  and  hardened ;  and  cer- 
tainly he  will  receive  no  comfort.  Afterwards  the  Prophet 
shews,  on  the  other  hand,  that  though  God  may  spare  us 
for  a  time,  there  is  yet  no  reason  for  us  to  indulge  ourselves, 
for  he  will  at  length  make  up  for  the  delay  by  the  heaviness 
of  his  punishment :  the  more  indulgently  he  deals  with  us, 
the  more  grievous  and  dreadful  will  be  his  vengeance,  when 
he  sees  that  we  have  abused  his  forbearance.    Now  follows — 


CHAPTER  XXV. 


1.  The  v.'ord  that  came  to  1.  Sermo  qui  fuit  ad  Jeremiam,  ad 
Jeremiah  concerning  all  the  oranem  populum  Jehudah  {sed  bv  cic- 
people  of  Judah,  in  the  fourth  cipitur  etiam  hie  diverso  sensu :  sermo 
year  of  Jehoiakim  the  son  of  enim  directusfuit  ad  Jeremiam  ut  esset 
Josiah  king  of  Judah,  that  ivas  UUus  testis  ac  prceco,  deinde  ad  popidinn 
the  first  year  of  Nebuchadrez-  ut  tandem  perveniret  ex  ore  Jeremiad  ad 
zar  king  of  Babylon.  omnes  Judceos  quod  uni  dictum  fuerat) 

anno  quarto  Joakim  filii  Josise  regis  Je- 
hudah :  hie  est  annus  primus  Nebuchad- 
nezer  regis  Babel. 

This  prophecy  no  doubt  preceded  the  vision  which  we 
have  just  explained,  and  which  had  just  been  presented  to 
Jeremiah  when  Jehoiakim  died,  and  when  Zedekiah  reigned 
in  the  place  of  Jeconiah  ;  who,  being  the  last  king,  was 
substituted  for  his  nephew  Jeconiah.  But  related  now  is 
the  prophecy  which  Jeremiah  was  bidden  to  proclaim  in  the 
fourth  year  of  Jehoiakim  ;  and  he  reigned,  as  we  shall  here- 


240  COMMENTARIES  ON  JEREMIAH.  LECT.  XGIII. 

after  see,  eleven  years.  We  hence  conclude  that  his  book 
is  composed  of  various  addresses,  but  that  the  order  of  time 
has  not  always  been  preserved.  Now  the  sum  of  the  whole 
is,  that  when  God  found  that  the  people  could  not  be 
amended  and  restored  to  a  right  mind  by  any  warnings,  he 
denounced  final  ruin  both  on  the  Jews  and  on  all  the  neigh- 
bouring nations :  but  why  he  included  the  heathens  we  shall 
hereafter  see. 

He  then  says,  that  this  prophecy  was  committed  to  him 
in  the  fourth  year  of  Jehoiakim  ;  and  he  adds,  that  the  same 
year  was  the  first  of  King  Nebuchadnezar.  This  seems  in- 
consistent with  other  places,  where  tlie  third  of  Jehoiakim 
is  mentioned  for  the  fourth  year  ;  and  hence  a  long  time  is 
allotted  for  the  first  year  of  Nebuchadnezar.  But  a  solution 
of  this  is  not  difficult,  if  we  consider  that  Nebuchadnezar 
suddenly  returned  into  Chaldea  to  settle  his  affairs  at  home, 
when  the  report  of  his  father's  death  was  brought  to  him  ; 
for  he  feared,  lest  in  his  absence  a  tumult  should  arise,  as  it 
often  happened.  He  was  therefore  anxious  to  secure  his 
own  affairs ;  and  having  settled  things  at  home,  he  brought 
Jehoiakim  into  subjection,  and  in  the  fourth  year  of  his  reign 
he  compelled  him  to  open  his  treasures,  and  also  led  away 
captive  those  whom  he  wished.  And  it  ^vas  at  this  time  that 
Daniel  and  his  companions  were  led  away  into  exile,  and 
the  precious  vessels  of  the  Temple  were  removed.  As  to  the 
first  year  of  Nebuchadnezar's  reign,  he  reigned  first  -with  his 
father ;  and  then  when  he  reigned  alone,  the  beginning  of  a 
new  reign  is  justly  mentioned  as  the  first  year.  Though 
then  he  was  made  king,  yet  as  he  did  not  exercise  the  chief 
power  until  his  father's  death,  it  was  not  until  that  event 
that  he  was  really  king ;  this  is  i\\Q  reason  why  mention  is 
made  of  his  first  year.  But  w^e  ought  especially  to  notice 
what  the  Proj^het  says, — that  the  word  came  to  him,  not  for 
his  own  sake,  but  that  he  might  be  the  public  herald  of  God. 
It  now  follows, — 

2.  The  which  Jeremiah  the  pro-  2.  Quern  sermonern  protulit  Jere- 
phet  spake  unto  all  the  people  of  niias  Propheta  ad  totum  populum 
Judah,  and  to  all  the  inhabitants  of  Jehudah,  et  ad  omnes  habitatores 
Jerusalem,  saying.  Jerosolymaj,  dicendo. 

He  shews  more  clearly  in  this  verse  what  he  had  just 


CHAP.  XXV.  3-5.        COMMENTARIES  ON  JEREMIAH.  241 

said, — that  he  was  not  taught  from  above,  tliat  he  might 
suppress  what  he  had  heard,  but  that  he  might  proclaim  it 
as  from  the  mouth  of  God  ;  and  hence  he  gives  himself  the 
honourable  title  of  a  Prophet,  as  though  he  had  said,  that 
he  came  furnished  with  the  indubitable  commands  of  God, 
and  was  at  the  same  time  honoured  with  the  office  of  a  Pro- 
phet ;  and  he  came  thus,  that  no  one  miglit  dare  despise  his 
doctrine.     Now  follows  his  sermon, — 

3.  From  the  thirteenth  year  of  3.  A  tertio  decimo  anno  Josiae 
Josiah  the  son  of  Anion  king  of  Ju-  filii  Amnion  regis  Jehudah  ad  hunc 
dah,  even  unto  this  day,  (that  is  the  diem,  hie  tertius  et  vicesinms  annus 
three  and  twentieth  year.)  the  word  est,  loquutus  est  Jehova  ad  me,  et 
of  the  Lord  hath  come  unto  me,  and  loquutus  sum  ad  vos,  surgens  mane ; 
I  have  spoken  unto  you,  rising  early  et  non  audistis : 

and   speaking  ;    but   ye    have    not 
hearkened. 

4.  And  the  Lord  hath  sent  unto  4.  Et  niisit  Jehova  ad  vos  omnes 
you  all  his  servants  the  prophets,  suos  servos  Prophetas,  mane  surgens 
rising  early  and  sending  them ;  but  et  mittens ;  et  non  audistis  et  non 
ye  have  not  hearkened,  nor  inclined  inclinastis  aurem  vestram  ad  audien- 
your  ear  to  hear.  dum ; 

5.  They  said.  Turn  ye  again  now  5.  Dicendo,  Revertimini  ageduni 
every  one  from  his  evil  way,  and  quisque  a  via  sua  mala  et  a  malitia 
from  the  evil  of  your  doings,  and  operuni  vestrorum ;  et  habitate  super 
dwell  in  the  land  that  the  Lord  hath  terram,  quam  dedit  Jehova  vobis  et 
given  unto  you  and  to  your  fathers  patribus  vestris  a  seculo  et  usque  in 
for  ever  and  ever.  seculum  {et  quae,  sequuntur.) 

Jeremiah  now  expostulates  with  the  Jews,  because  they 
had  not  only  perfidiously  departed  from  the  true  v\'orship  of 
God,  and  despised  the  whole  teaching  of  his  Law,  but  be- 
cause they  had  shaken  off  the  yoke,  and  designedly  and  even 
obstinately  rejected  all  warnings,  being  not  moved  by  re- 
proofs nor  even  by  threatenings.  He  does  not  then  simply 
charge  them  with  impiety  and  ingratitude,  but  adds  the  sin 
of  perverseness,  that  they  were  like  untameable  wild  beasts, 
and  could  by  no  means  be  corrected. 

He  says,  that  from  the  thirteenth  year  of  Josiah  king  of 
Judah,  to  that  year,  which  was  the  twenty-third  year,  he  had 
not  ceased  faithfully  to  perform  the  office  committed  to  him, 
but  had  effected  nothing.  It  hence  appears  how  incorrigible 
was  their  wickedness.  We  have  seen,  at  the  beginning  of 
the  book,  that  he  was  called  by  God  to  be  a  Prophet  in  the 
thirteenth  year  of  King  Josiah  ;  and  he  had  now  been  en- 
gaged in  his  calling,  as  he  declares,  for  twenty-three  years. 

VOL.  III.  Q 


242  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIII. 

He  had  spent  his  time  in  vain,  he  had  consumed  much  labour 
without  any  fruit.  It  is  then  no  wonder  that  he  now  accuses 
them  of  perverseness,  and  tliat  in  tlie  name  of  God  ;  for  he 
pleads  not  his  own  cause,  but  shews  what  the  Jews  deserved, 
considering  how  much  God  had  laboured  in  reclaiming  them, 
and  that  they  had  rejected  all  his  warnings  and  refused  all 
his  remedies.  Then  from  the  thirteenth  year  of  Josiah,  he 
says,  to  this  day ;  and  afterwards  in  a  parenthesis  he  adds, 
that  he  had  already  discharged  his  office  for  twenty-three 
years. 

We  learn  that  the  Prophet  spoke  thus  seventeen  years 
before  the  destruction  of  the  City  and  Temple ;  for  he  had 
accomplished  forty  years  before  the  people  were  driven  into 
exile,  and  before  they  wlio  thought  themselves  safe,  miserably 
perished.  He  continued  to  the  death  of  Josiah ;  and  after- 
wards about  twenty-two  transpired;  for  Jehoialcim  reigned 
eleven  years ;  and  without  reckoning  the  short  time  of  Je- 
coniah,  Mathaniah,  called  also  Zedekiah,  "vvas  in  the  eleventh 
year  removed,  and  disgracefully  and  reproachfully  put  to 
death.  Thus  it  appears  that  the  Prophet  constantly  laboured 
for  forty  years. 

Hence,  also,  we  learn  how  diabolical  was  the  madness  of 
that  people  in  rejecting  so  many  admonitions.  And  if  we 
connect  anotlier  thing,  to  which  I  lately  referred,  that  they 
had  been  taught  by  many  examples,  it  will  appear  still  more 
evident  that  the  disease  of  impiety  as  to  that  people  was 
altogether  incurable. 

But  this  passage  deserves  special  attention  ;  for  we  here 
learn  that  we  ought  immediately  to  return  to  God  when  he 
invites  us  ;  for  faith  is  known  by  its  promptitude.  As  soon 
then  as  God  speaks,  it  behoves  us  to  be  attentive,  so  that  we 
may  immediately  follow  him.  But  if  God  ceases  not  for  a 
whole  year  to  warn  and  exhort  us,  while  at  the  same  time 
his  doctrine  is  despised,  we  become  guilty  of  intolerable  sin. 
Let  us  then  remember  that  days  are  here  in  a  manner  men- 
tioned as  well  as  years,  that  the  Jews  might  consider  how 
many  days  are  included  in  every  year ;  and  let  us  also  know 
that  years  are  mentioned  by  Jeremiah,  tliat  tliey  might  un- 
derstand that  they  had  no  excuse,  inasmuch  as  God  had  for 


CIIAP.  XXV.  3-5.        COMMENTARIES  ON  JEREMIAU.  243 

SO  long  a  time  ceased  not  to  promote  their  welfare,  while  in 
the  meantime  tliej  persisted  in  tlieir  impiety,  and  continued 
obstinate  to  the  last.  This  is  the  reason  why  the  Prophet 
relates  again  wlien  it  was  that  he  began  to  discharge  his 
prophetic  office,  even  from  the  thirteenth  year  of  Josiah. 

He  then  adds,  that  it  was  their  own  fault  that  they  had 
not  repented  ;  spoken,  he  says,  has  Jehovah  to  me,  and  I  to 
you.  By  saying  that  the  word  of  God  was  deposited  with 
him,  he  no  doubt  intended  to  assert  his  authority  against 
the  unbelievers,  who  clamoured  that  he  presumptuously  pre- 
tended God's  name,  and  that  he  had  not  been  sent  by  God. 
For  we  have  elsewhere  seen  that  the  Church  was  then  miser- 
ably torn,  having  intestine  broils,  and  many  were  boasting 
that  they  were  prophets  ;  and  we  shall  hereafter  find  the 
same  thing  in  other  places.  Thus,  then,  Jeremiah  was  not 
received  by  the  whole  people,  and  his  authority  was  disputed. 
Since  then  he  had  to  contend  with  many  ungodly  men,  he 
here  testifies  that  he  came  not  of  himself,  but  that  the  pro- 
phetic office  had  been  committed  to  him. 

After  having  asserted  the  authority  of  his  call,  he  adds, 
that  he  had  faithfully  promoted  the  welfare  of  the  whole 
people ;  for  he  declares  how  faithful  and  diligent  he  had 
been  when  he  says,  that  he  had  spoken  and  rose  tip  early ; 
for  to  rise  up  early  means  that  he  had  been  assiduous  in  his 
work.  The  Prophet  then  shews  that  he  had  not  been  tardy 
or  idle,  and  tliat  he  had  not  spoken  carelessly  as  many  do, 
who  seem  to  do  what  God  commands,  but  display  no  fervid 
zeal  and  no  sedulity.  The  Prophet  then,  after  having  de- 
clared that  he  had  been  sent  from  above,  adds  that  he  had 
exercised  fidelity  and  diligence,  that  he  had  strenuously 
served  God  and  his  Church.  /  have  spoken  to  you,  he  says, 
as  the  Lord  had  spoken  to  me, — how  ?  rising  up  early. 

He  then  adds,  /  have  spoken,  and  ye  heard  not.  He  com- 
plains here  that  his  work  had  been  useless,  and  at  the  same 
time  shews  that  the  whole  fault  was  in  the  people.  He 
confirms  the  same  thing  in  other  words,  Jehovah  has  sent  to 
yju  all  his  servants  the  prophets,  rising  uj)  early,  &c.  He 
enhances  their  sin, — that  they  had  not  only  rejected  one 
Prophet  but  even  many  ;  for  God  had  not  employed  Jere- 


244  COMMENTARIES  ON  JEREMIAH.  LECT.XCIII. 

miah  alone  to  teach  them,  but  liad  joined  others  with  him, 
so  that  they  were  less  excusable.  We  hence  see  that  their 
sin  is  in  this  verse  exaggerated ;  for  the  Jews  had  not  only- 
despised  God  in  the  person  of  one  man,  but  had  also  rejected 
all  his  servants.  He  might,  indeed,  have  simply  said,  that 
God  had  sent  his  servants,  but  he  adds  the  v^^ord  prophets, 
in  order  that  their  ingratitude  miglit  appear  more  evident. 
It  was,  indeed,  very  wicked  to  neglect  God's  servants ;  but 
as  prophecy  was  an  invciluable  treasure,  and  a  singular  pledge 
and  symbol  of  God's  favour,  it  was  a  double  crime  when 
they  thus  despised  the  prophets,  whose  very  name  ought  to 
have  been  held  sacred  by  them. 

He  afterwards  applies  to  God  what  he  had  said  of  himself, 
rising  up  early.  It  is  certain  that  God  does  not  rise  up,  as 
he  sleejDS  not  in  the  night ;  but  the  language  is  much  more 
expressive  and  forcible,  when  God  himself  is  said  to  rise  up 
early.  And  it  was  not  without  reason  that  the  Prophet 
spoke  so  emphatically  ;  for  though  the  Jews  were  sufficiently 
convicted  of  ingratitude  for  having  disregarded  God's  ser- 
vants, it  was  yet  a  monstrous  impiety  to  shew  no  regard  for 
God.  But  when  the  unbelieving  are  proved  guilty,  they  ever 
fix  their  eyes  on  men,  "  Ho  !  it  is  with  a  mortal  that  I  havQ 
to  do  ;  far  be  it  from  me  ever  to  rise  up  against  God ;  but 
why  is  this  so  much  blamed,  since  I  do  not  immediately 
perish  ?  since  I  am  not  suddenly  cast  down  at  the  nod  of 
man?  what!  am  I  not  free  to  inquire,  and  to  discuss,  and 
to  examine  every  part  of  what  is  said  ?  why  do  the  prophets 
so  imperiously  treat  us,  that  it  is  not  lawful  to  doubt  any  of 
their  words?"  Thus,  then,  did  the  ungodly  speak.  But 
God  on  the  other  hand  answered  them  and  said,  that  he  was 
despised,  as  also  Christ  said,  "  He  who  hears  you  hears  me, 
and  he  who  despises  you  despises  me."  (Luke  x.  16.)  So 
also  the  Prophet  sets  forth  God  himself  as  rising  up  early, 
exhorting  the  people  and  manifesting  every  care  for  their 
wellbeing.  This,  then,  is  the  design  of  the  metaphor,  when 
he  says,  that  God  had  sent  to  them  and  rose  up  early ;  he 
rose  up  early  while  sending  his  servants. 

Now  as  God  fulminates  against  all  despisers  of  his  doc- 
trine, so  from  these  words  we  may  gather  no  small  consola- 


CHAP.  XXV.  3-5.       COMMENTARIES  ON  JEREMIAH.  245 

tion  ;  for  we  certainly  conclude  that  God  watches  over  our 
safety  whenever  sound  and  faithful  teachers  go  forth :  it  is 
the  same  as  though  he  himself  descended  from  heaven,  rose 
up  early,  and  was  intent  in  securing  our  salvation.  This 
we  learn  from  the  very  words  of  the  Prophet,  when  he  says, 
that  God  rose  up  early.  But  as  this  testimony  of  God's 
favour  and  paternal  care  towards  us  is  delightful,  so  to  the 
same  extent  dreadful  is  the  vengeance  that  awaits  those 
who  neglect  this  favour,  who  sleep  when  God  is  watching, 
who  hear  not  when  he  is  speaking,  who  continue  in  their 
sloth  and  torpor  when  God  of  his  own  accord  meets  them, 
and  kindly  and  gently  invites  them  to  himself. 

PRAYER. 

Grant,  Almighty  God,  that  since  thou  hast  been  pleased  to  choose 
us  from  our  infancy  to  be  thy  people,  and  that  when  we  were 
wretched  apostates,  thou  hast  also  been  pleased  to  restore  us  to 
the  right  way,  by  stretching  forth  thine  hand  to  lead  us, —  O  grant, 
that  we  may  not  be  deaf  nor  idle  ;  but  may  it  please  thee,  by  thy 
Spirit,  especially  to  correct  all  obstinacy  in  our  hearts,  so  that 
we  may  render  ourselves  obedient  and  submissive  to  thee  :  and 
as  thou  hast  not  ceased  continually  to  call  us,  may  we  in  our 
turn  respond  to  thee,  and  not  only  by  our  tongues,  but  also  by 
our  works,  pursue  the  course  which  thou  hast  appointed  for  us, 
until  we  shall  reach  the  goal,  and  enjoy  that  blessed  state  of 
glory  which  thou  hast  prepared  for  us  in  heaven,  through  Christ 
our  Lord. — Amen. 


Utttwxt  Kittetg=dFottttfi» 

"We  began  yesterday  to  explain  God's  complaint  against 
the  Jews, — that  he  had  found  them  wholly  refractory  and 
rebellious.  He  says,  in  one  word,  that  they  did  not  hear 
him  ;  but  he  afterwards  adds,  that  they  did  not  incline  their 
ear  to  hear  him  ;  by  which  mode  of  speaking,  is  set  forth 
more  fully  their  perverseness,  as  they  closed  their  ears  as 
it  were  designedly ;  for  not  to  incline  the  ear  is  more  than 
not  to  hear.  Jeremiah  then  means,  that  they  had  so  hard- 
ened themselves  against  all  that  was  taught  by  the  prophets, 


246  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIV. 

that  they  designedly  rejected  everything  that  was  set  before 
them  by  God's  authority. 

He  afterwards  explains  what  God  required  them  to  do,  Turn 
ye,  I  pray,  every  one  from  his  evil  way  and  from  the  wickedness 
of  your  doings,  and  dwell  in  the  land  which  Jehovah  has  given 
to  you  and  your  fathers  from  age  even  to  age.  What  God  re- 
quired was  doubtless  most  just;  for  he  demanded  nothing  from 
the  Jews  but  to  repent.  There  was  also  a  promise  added  ; 
God  not  only  exhorted  them  to  repent,  but  wished  also  to  be 
reconciled  to  them,  and  having  blotted  out  all  memory  of 
their  sins,  to  shew  them  kindness:  had  they  not  been 
harder  than  stones,  they  must  have  been  turned  to  his  ser- 
vice by  so  kind  a  treatment.  God  might  have  indeed  sharply 
reproved  them,  he  might  have  threatened  them,  he  might, 
in  short,  have  cut  off  every  hope  of  pardon  ;  but  he  only 
required  them  to  repent,  and  at  the  same  time  added  a  pro- 
mise of  free  forgiveness.  As  then  they  had  despised  so  great 
a  favour,  it  follows  that  they  must  have  been  men  of  repro- 
bate minds  and  of  irreclaimable  habits. 

When  they  were  bidden  to  repent  of  their  evil  loay  and  of  the 
wickedness  of  their  doings,  it  was  done  for  sake  of  amplify- 
ing ;  for  the  Prophet  wished  to  take  away  from  them  every 
pretence  for  evasion,  lest  they  should  ask  what  was  the  wick- 
edness or  what  was  the  evil  way.  He  then  intimates  that 
they  were  fully  proved  guilty  ;  and  for  this  purpose  he  made 
the  repetition.  By  way  is  designated  a  continued  course  of 
life  ;  but  as  they  had  fully  shewed  themselves  perverse  in 
many  ways,  he  refers  to  their  fruits,  as  though  he  had  said, 
that  they  in  vain  contended  with  God,  by  inquiring  what 
had  been  their  evil  way,  for  their  whole  life  sufficiently  tes- 
tified that  they  were  wholly  given  to  wickedness. 

Now  there  is  a  striking  alliteration  in  the  verbs  )^^  and 
and  )2^) :  the  verb  )'2l^,  shcbu,  means  sometimes  to  rebel, 
it  means  to  return  to  the  right  way,  and  it  means  to  rest  or 
dwell  in.  He  uses  the  same  verb,  though  the  sense  is 
different  when  he  says,  "  Return  ye,''  and  "  ye  shall  dwell. "^ 

'  This  is  not  qute  correct :  the  vtrbs  are  not  the  same,  though  in  some 
moods  and  tenses  they  are  formed  the  same ;  the  one  is  31**,  and  the  other 


CHAP.  XXV.  3-5.        COMMENTARIES  ON  JEREMIAH.  247 

He  also  emphatically  uses  the  word  ^''N,  aish,  "  every  one  :" 
it  means  properly  ''  man  ;"  but  it  is  taken  in  Hebrew  for 
every  one  or  each  one,  "  each  one  from  his  evil  way."  The 
Prophet  exempted  none,  lest  they  thought  that  their  fiiult  was 
extenuated,  liad  not  the  evil  been  universal.  He  hence  says, 
that  every  one  was  given  to  wickedness ;  as  though  he  had 
said,  that  impiety  not  only  prevailed  among  the  whole 
people,  as  the  case  commonly  is,  but  that  every  one  had 
become  corrupt,  so  that  there  was  not  one  sound  or  upright 
among  the  whole  people. 

And  this  is  what  ought  to  be  observed  ;  for  we  are  wont, 
in  a  cold  manner,  to  confess  our  sins,  and  to  pray  to  God 
when  we  are  proved  guilty,  except  wlien  each  one  is  touched 
with  the  sense  of  liis  own  guilt,  and  owns  himself  to  be 
justly  exposed  to  God's  judgment ;  for  while  every  one 
mingles  with  the  multitude,  it  so  happens  that  no  one  ac- 
knowledges the  heinousness  of  his  own  sins.  Therefore, 
for  true  and  sincere  repentance  this  peculiar  examination 
is  necessary,  so  that  every  one  may  repent  and  not  regard 
his  friends. 

When  he  says,  Dwell  ye  in  the  land,  though  it  be  the  im- 
perative mood,  yet  it  is  a  promise,  by  wliich  God  declared 
that  he  was  ready  to  receive  the  Jews_  into  favour,  provided 
they  returned  from  the  heart  to  him  :  he  proposed  to  them, 
as  a  symbol  of  his  paternal  favour,  the  possession  of  the 
land  ;  for  that  land  was  as  it  were  the  pledge  of  their  adop- 
tion ;  and  the  Jews,  while  they  dwelt  there,  might  have  felt 
assured  that  God  was  their  Father.  He  adds,  From  age 
even  to  age  ;  as  though  he  had  said,  "  I  am  prepared  to  do 
you  good  not  only  for  one  day,  or  for  a  short  time,  but  also 
to  shew  you  kindness  from  age  to  age.  It  will  then  be  your 
fault  if  ye  be  not  happy,  and  if  this  happiness  will  not  pass 
on  from  you  to  your  children  and  grandchildren.''  But  the 
more  delightful  the  invitation  was,  the  more  detestable  be- 
came the  impiety  of  the  people,  as  it  will  be  stated  hereafter. 
He  now  adds, — 

6.  And  go  not  after  other  gods  7.  Et  ne  ambuletis  post  deos  alie- 
to  serve  them,  and  to  worship  them,  nos  ad  serviendum  ipsis,  et  ad  in- 
and  provoke  me  not  to  anger  with     curvandura  coram   ipsis  {id  est,  ad 


248  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIV. 

the  works  of  your  hands,  and  I  will     eos  adorandos,)  et  ne  provocetis  me 
do  you  no  hurt.  iii  opere  manuum  vestrarum,  et  non 

malefaciam  vobis. 

The  Prophet  mentions  here  one  kind  of  sin  ;  for  though 
the  Jews  in  many,  and  even  in  numberless  ways  kindled 
God's  wrath,  yet  they  especially  procured  a  lieavy  judgment 
for  themselves  by  their  superstitions.  They  indeed  mani- 
fested their  contempt  of  God  by  adultery,  theft,  and  plunder, 
but  in  a  way  not  so  direct ;  for  when  they  abandoned  them- 
selves to  the  superstitions  of  the  Gentiles,  tliey  thus  shook 
off  the  yoke  of  God,  as  though  they  openly  testified  that  he 
was  no  longer  their  God.  And  we  know  that  nothing  is  so 
much  valued  and  approved  by  God  as  a  sincere  attention 
to  real  piety  ;  hence  the  Church  is  taught  in  the  first  table 
of  the  Law  how  he  is  to  be  worshipped.  This  is  the  reason 
why  the  Prophet  especially  reminds  the  Jews  here  that  they 
had,  in  this  respect,  been  rebellious  against  God,  because  he 
could  not  bring  them  back  from  their  corrupt  superstitions. 
He  does  not  at  the  same  time  absolve  them  of  other  sins  ;  but 
he  mentions  this  one  kind,  in  order  that  they  might  under- 
stand, that  they  were  not  only  in  part,  but  altogether  rebel- 
lious against  God  ;  for  tliey  wholly  departed  from  him  when 
they  vitiated  his  worship  with  wicked  superstitions.  We 
must  then  bear  in  mind,  that  the  Jews  were  not  condemned 
for  some  small  offences,  but  accused  of  the  most  heinous  of 
sins ;  for  they  had  become  covenant-breakers  and  apostates, 
and  had  forsaken  God  himself  and  his  law. 

He  says.  Walk  ye  not  after  foreign  gods  to  serve  them  and 
to  worship  them.  He  pointed  out  as  by  the  finger,  how  gross 
had  been  their  impiety  ;  for  they  had  given  themselves  up 
to  idol?,  that  they  might  basely  serve  them  ;  they  had  wholly 
devoted  themselves  to  them.  It  was  not  then  an  excusable 
error,  but  a  manifest  treachery.  He  adds.  Provoke  me  not 
hy  the  work  of  your  hands.  No  doubt  the  Prophet  meant 
by  these  words  to  confirm  what  has  been  already  stated, — 
that  idolatry  is  before  God  an  intolerable  wickedness:  and 
at  the  same  time  he  shews,  that  they  had  not  sinned  through 
ignorance,  for  they  had  in  time  been  reminded  of  the 
atrocitv  of  this  sin.     As   then   they  had  not  ceased    from 


CHAP.  XXV.  6.  COMMENTARIES  ON  JEREMIAH.  249 

their  superstitions,  tlicy  were  tlius  proved  guilty  of  a  dia- 
bolical madness,  for  they  feared  not  to  provoke  God  against 
them.  And  he  says,  hy  the  luork  of  your  hands ;  and  thus 
he  speaks  contemptuously  or  rather  reproachfully  of  idols. 
They  called  them  gods,  not  that  they  were  ignorant  that 
they  were  statues  curiously  made  of  wood  and  stone,  or  of 
some  other  material  ;  but  still  they  thought  that  divinity 
was  connected  with  them,  for  they  believed  that  God  was 
thus  rightly  worshipped.  Now,  then,  the  Prophet  calls 
them  the  luork  of  hands,  as  though  he  had  said,  "  If  the  Jews 
themselves  are  nothing,  the  idols  are  less  than  nothing ;  for 
they  are  only  the  work  of  hands."  And  this  way  of  speak- 
ing often  occurs  in  the  Prophets,  by  which  God  intended  to 
shake  off  the  stupidity  of  men,  who  were  become  quite  sense- 
less in  their  own  devices  ;  as  though  he  had  said,  "  Have 
you  not  a  particle  of  a  right  understanding  in  you  ?  do  you 
not  know,  that  this  which  ye  worship  is  the  work  of  your 
own  hands  ?  and  what  can  your  hands  do  ?  for  what  are  ye 
yourselves  V  We  now  perceive  what  the  Prophet  had  in 
view  in  using  these  words. 

There  is,  again,  a  promise  given,  /  will  not  do  you  evil. 
God  declares  by  these  Avords  that  they  would  be  exempt  from 
all  trouble  and  distress,  if  they  continued  to  walk  according 
to  the  rule  of  true  religion  ;  and  thus  he  intimates  that 
whatever  evils  they  had  already  endured,  and  would  have 
hereafter  to  endure,  could  not  be  imputed  to  anything  but 
to  their  own  perverseness,  for  God  had  of  his  own  free-will 
promised  to  spare  them,  provided  they  departed  from  their 
wicked  ways.  And  such  a  hope  ought  especially  to  en- 
courage us  to  repent,  for  we  see  that  God  is  ready  to  receive 
us  and  seeks  reconciliation  with  us,  and  is  always  prepared 
to  forgive  all  our  sins,  provided  we  from  the  heart  return  to 
him  •  and  he  seems  as  one  unwilling  to  inflict  punishment. 
Here  again  the  impiety  of  the  people  is  more  fully  proved, 
for  they  refused  to  receive  from  God  this  invaluable  favour. 

It  follows, — 

7.  Yet  ye  have  not  hearkened  7.  Et  non  audistis  me,  (non  aus- 
unto  me,  saith  the  Lord ;  that  ye  cultastis  mihi)  dicit  Jehova,  ut  pro- 
might  provoke  me  to  anger  with  the  vocaretis  {hoc  est,  quia  voluistis  me 
works  of  your  hands  to  your  own  irritare)  in  opere  manuum  vestra- 
hurt.  rum,  in  malum  vobis. 


250  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIV. 

He  proves  what  he  had  said  before,  that  the  Jews  had 
been  wholly  disobedient,  though  God  had  kindly  offered  and 
shewed  that  he  would  be  reconciled  to  them,  2)rovided  they 
turned  from  the  heart  to  him.  The  fact  that  this  message 
was  not  received  by  the  Jews,  was  an  evidence  of  extreme 
and  irreclaimable  obstinacy.  And  he  enhances  their  guilt 
by  saying,  that  ye  might  provoke  me  ;  for  he  intimates  that 
they  were  led  away  to  evil  by  a  voluntary  purpose,  as  though 
they  wished  to  provoke  God.  The  Prophet,  then,  by  saying 
that  ye  might  provoke  me,  accuses  them  of  deliberate  wicked- 
ness. It,  indeed,  often  happens  that  men  go  astray  through 
ignorance,  and  do  not  attend  because  no  one  w^arns  tliem  ; 
but  since  God  had  so  many  times  exhorted  the  Jew^s  to 
repent,  no  other  opinion  could  have  been  formed  of  them, 
but  that  they  designedly  wished,  not  only  to  despise  God, 
but  also  to  provoke  him  to  the  contest. 

And  this  is  what  we  ought  carefully  to  notice,  for  whoso- 
ever lias  been  taught  the  will  of  God,  unless  he  obeys,  he 
cannot  escape  the  charge  of  a  voluntary  obstinacy,  as  he  has 
resolved,  as  it  were,  to  carry  on  w^ar  with  God.  Though  the 
ungodly  do  not  confess  this,  yet  the  fact  is  evident ;  and 
God,  who  is  a  righteous  judge,  has  declared  that  they  who 
despised  the  prophetic  doctrine  were  so  regarded. 

And  he  says,  for  evil  to  you,  in  order  that  they  might 
know  that  God  did  not  plead  his  own  cause  because  he  stood 
in  need  of  their  service,  but  that  he  cared  for  their  w^elfare. 
For  there  is  to  be  understood  here  an  implied  contrast,  as 
though  the  Proi^het  had  said,  ''What  loss  has  God  suffered 
by  your  perverseness  ?  Ye  have,  indeed,  tried  to  deprive 
him  of  his  glory,  for  ye  have  adorned  your  idols  by  spoils 
taken  from  him  ;  but  it  is  not  in  men's  power  to  subtract 
anything  from  the  rights  of  God;  he  remains  ever  perfect: 
then  it  only  turns  out  to  your  ruin  when  ye  are  rebellious. 
When,  therefore,  God  now  reproves  you,  he  does  not  main- 
tain his  own  right,  as  though  he  received  any  gain  or  loss 
from  you  ;  but  it  is  an  evidence  of  his  mercy,  because  he 
would  not  have  you  to  perish,  though  he  sees  that  you  arc 
led  into  destruction  by  an  insane  impulse."  It  afterwards 
follows, — 


CHAP.  XXV.  8,9.  COMMENTARIES  ON  JEREMIAH.  251 

8.  Therefore  thus  saith  the  Lord  8.  Propterea  sic  dicit  Jehova  ex- 
of  hosts,  Because  ye  have  not  heard  ercituum,  Eo  quod  non  audistis  ad 
my  words,  senuoues  meos  {hoc  est,  non  attenti 

fuistis  ad  sermones  nieos:) 

9.  Behold,  I  will  send  and  take  9.  Ecce  ego  niittani  et  accipiam 
all  the  fiimilics  of  the  north,  saith  {vel,  assumam)  omnes  cognationes 
the  Lord,  and  Nebuchadrezzar  the  \vel,  familias)  Aquilonis,  dicit  Je- 
king  of  13abyl()n,  my  servant,  and  hova,  et  Nebuchatlnczer  regem  Ba- 
will  bring  thc'm  against  this  land,  and  bylonis  servum  menni,  et  inducam 
against  the  inhabitants  thereof,  and  eos  in  terram  banc  et  in  habitatores 
against  all  these  nations  round  about,  ejus,  et  in  omnes  gentes  istas  in 
and  will  utterly  destroy  them,  and  circuitu,  et  perdam  eas,  et  ponam 
make  them  an  astonishment,  and  an  eas  in  stuporem  et  sibilum,  et  in  vas- 
hissing,  and  perpetual  desolations.  titates  seculi  {id  est,  perpetuas.) 

Here  follows  a  denunciation  of  punishment ;  the  Prophet 
says  that  God  would  no  longer  deal  in  words,  for  tlieir  ini- 
quity had  ripened,  according  to  what  is  in  Genesis,  "My 
Spirit  shall  not  contend  (or  strive)  any  more  with  man."' 
(Genesis  vi.  3.)  When  God  prepares  to  execute  vengeance 
on  the  wickedness  of  men,  he  says  that  there  is  no  more  time 
for  contending.  A  sudden  execution  of  judgment  is  then 
what  is  here  intended  ;  but  he  mentions  at  the  same  time 
the  punishment.  After  having  explained  the  cause  of  so 
much  severity,  even  because  the}^  would  not  hear  the  words 
of  God,  he  adds,  Behold,  I  will  send  for  and.  take  all  the  fami- 
lies of  the  north,  he.  I  have  no  doubt  but  that  the  Prophet 
alludes  to  the  edicts  of  kings,  for  when  they  wish  to  raise  an 
army  they  publish  their  edicts,  and  order  those  everywhere 
to  meet  wlio  have  either  given  their  names  or  been  enlisted 
as  soldiers.  So  God  now  by  these  w^ords  intimates  that  the 
Chaldeans  were  under  his  power,  so  that  they  were  ready, 
as  soon  as  he  gave  them  a  signal ;  according  to  other  modes 
of  speaking  he  uses  in  other  places,  but  in  the  same  sense, 
"  I  will  hiss,''  and  also,  "  1  will  send  an  alarm.''  The  Scrip- 
ture is  full  of  expressions  of  this  kind,  which  shew  that  all 
mortals  are  prepared  to  obey  God  whenever  he  intends  to 
employ  their  services ;  not  that  it  is  their  purpose  to  serve 
God,  but  that  he  by  a  secret  influence  so  rules  them  and 
their  tongues,  their  minds  and  hearts,  their  hands  and  their 
feet,  that  they  are  constrained,  willing  or  unwilling,  to  do 
his  will  and  pleasure.  And  in  the  same  sense  he  calls  Nebu- 
chadnezzar his  servant,  for  that  cruel  tyrant  never  meant  to 
offer  his  service  to  God  ;  but  God  employed  him  as  liis  in- 


252  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIV. 

strument,  as  tliougli  he  had  been  hired  by  him.  And  we 
shall  sec  also  elsewhere  that  he  is  called  God's  servant. 

And  it  ought  to  be  noticed,  for  we  hence  learn  the  fact, 
that  many  are  God's  servants  who  are  yet  wholly  unworthy 
of  so  honourable  a  title  ;  but  they  are  not  so  called  with  re- 
spect to  themselves.  Nebuchadnezzar  thought  that  he  was 
making  war  with  the  God  of  Israel  when  he  invaded  Judea  ; 
and  only  ambition,  and  avarice,  and  cruelty  impelled  him  to 
undertake  so  many  wars.  When,  therefore,  we  think  of  hiu), 
of  his  designs  and  his  projects,  we  cannot  say  that  he  was 
God's  servant ;  but  this  is  to  be  referred  to  God  only,  who 
governs  by  his  hidden  and  incomprehensible  power  both  tlie 
devil  and  the  ungodly,  so  that  they  execute,  though  unwit- 
tingly, whatever  he  determines.  There  is  a  great  difference 
between  these  and  God's  servants,  who,  when  anything  is 
commanded  them,  seek  to  render  that  obedience  which  they 
ought — all  such  are  faithful  servants.  They  are,  then,  justly 
called  God's  servants,  for  there  is  a  mutual  concord  between 
God  and  them  :  God  commands,  and  they  obey.  But  it  is  a 
mutilated  and  a  half  service  when  the  ungodly  are  led  beyond 
the  purpose  of  their  own  minds,  and  God  uses  them  as  in- 
struments when  they  think  of  and  design  another  thing. 

It  must  at  the  same  time  be  noticed  that  this  name  of  a 
servant  is  given,  though  in  an  inferior  sense,  to  Nebuchad- 
nezzar, for  the  sake  of  honour,  in  order  that  the  Jews  might 
be  made  ashamed  ;  for  it  was  a  great  reproach  to  them  that 
a  heathen  had  been  chosen  by  God,  and  had  obtained  the 
title  of  a  servant,  when  they  themselves  had  become  aliens. 
The  Prophet  then,  no  doubt,  intended  to  cast  reproach  on 
them  by  raising  to  this  dignity  the  king  of  Babylon.  There 
was  also  another  reason,  even  that  the  Jews  might  know  that 
whatever  they  v;ere  to  suifer  would  be  inflicted  by  God's 
hand,  and  that  they  might  not  otherwise  think  of  Nebuchad- 
nezzar than  as  God's  scourge,  in  order  that  they  might  thus 
be  led  to  confess  their  sins  and  be  really  humbled.  We  now 
perceive  the  meaning  of  the  words. 

He  says  afterwards,  /  will  hrivg  them  on  this  land  and  on 
all  its  inhabitants,  &c.  By  these  words  he  confirms  what  I 
have  just  referred  to,  that  God  had  Iiis  vengeance  ready  as 


CHAP.  XXV.  8, 9.       COMMENTARIES  ON  JEREMIAH.  253 

soon  as  he  purposed  to  treat  tlie  Jews  as  tliey  deserved.  As 
lie  had  tlien  said  that  Nebuchadnezzar  and  all  the  people  of 
the  north  were  prepared  by  him  as  hired  soldiers,  so  he  now 
adds  that  victory  was  in  his  power — I  will  bring  them,  he 
says,  over  the  land  and  over  all  the  neighbouring  nations 
which  are  around}  Why  the  Prophet  denounces  punishment 
here  on  other  nations  we  shall  see  elsewhere.  The  Jews,  in 
addition  to  other  vain  confidences,  were  wont  to  flatter  them- 
selves with  this,  that  if  Nebuchadnezzar  should  invade  the 
territories  of  others,  all  would  unite  together  against  him, 
and  that  by  such  a  confederacy  tliey  could  easily  overcome 
him.  As,  then,  the  Jews  looked  to  all  parts,  and  knew  that 
the  Egyptians  were  in  alliance  with  them,  and  were  also  per- 
suaded that  the  Moabites,  the  Tyrians,  the  Syrians,  and  all 
the  rest  would  become  confederates,  they  became  confident, 
and  indulged  in  that  security  by  which  they  deceived  them- 
selves. This,  therefore,  is  the  reason  why  the  Prophet  ex- 
pressly threatens  the  nations  by  which  they  were  surrounded, 
not  for  the  sake  of  these  nations,  but  that  the  Jews  might 
cease  to  entertain  their  vain  confidence. 

God  says  that  he  would  make  all  nations,  as  well  as  the 
Jews,  an  asto7iishment,  a  hissing,  and  perpetual  desolations. 
He  intimates  that  it  would  be  a  dreadful  calamity,  such  as 
would  astonish  all  that  heard  of  it.  As  it  is  said  elsewhere, 
"  The  report  alone  will  excite  alarm  ;''  so  in  this  place,  /  will 
make  them  for  an  astonishment  When  a  moderate  calamity 
is  related  to  us,  we  are  indeed  moved  to  pity  ;  but  when  the 
greatness  of  the  evil  exceeds  belief,  we  then  stand  amazed, 
and  all  our  senses  are  stunned.  The  Prophet  then  means 
that  the  calamity  which  God  would  bring  on  the  Jews  would 
be,  as  it  were,  monstrous,  such  as  would  stupify  all  that 
would  hear  of  it.^ 

*  "Over  or  on  the  land,"  &c.,  rather  than  "against;"  for  it  is  literally, 
"I  will  cause  them  to  come  over  this  land,"  &c.     So  is  the  Vulp. — Ed. 

-  The  three  words  are  by  the  Sept.  and  Arab,  rendered  "extinction — 
hissing — perpetual  reproach;"  by  the  Vidg.,  "astonishment — hissing — 
perpetual  solitudes;"  by  the  Targ.,  "waste  —  astonishment — perpetual 
desolations;"  and  by  the /S^r.,  "astonishment — hissing — waste  forever." 
The  first  word,  illD'C^,  means  first,  waste  or  desolation,  and  then  what  waste 
occasions,  wonder  or  astonishment.  It  evidently  means  the  latter  here, 
as  desolation  is  expres,sed  by  the  last  word  ;  it  is  so  rendered  by  the  Vulg.f 


254}  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIV. 

At  last  he  adds,  that  tliev  would  be  for  perpetual  desola- 
tions. He  does  afterwards,  indeed,  mitigate  the  severity  of 
these  words  ;  for  he  confines  God's  vengeance  to  seventy 
years.  But  this  mode  of  speaking  is  common  in  Scripture  ; 
for  tD7iy,  oulam,  stands  opposed  to  a  short  time.  It  is  to 
be  taken  in  different  senses,  according  to  the  circumstances 
of  the  passage.  It  sometimes  designates  perpetuity,  as 
when  the  Prophet  says, /?^om  age  to  age,  that  is,  through 
continued  ages,  or  through  a  course  of  years,  which  shall 
last  perpetually.  But  age,  or  D/ll?,  ouhm,  is  often  to  be 
taken  for  the  time  allotted  to  the  people  until  the  coming 
of  Christ;  and  sometimes  it  means  simply  a  long  time,  as 
here  and  in  many  other  places.      It  follows, — 

10.  Moreover,.!  will  take  from         10.  Et  transire  faciam  (hoc  est, 

them  the  voice  of  mirih,  and  the  auferam)    ab   ipsis    vocem    gaudii, 

voice  of  gladness,  the  voice  of  the  et  vocem  l{etitia3,  vocem    sponsi  et 

bridegroom,  and   the  voice  of  the  vocem  sponsse,  vocem  molarum  {id 

bride,  the  sound  of  the  millstones,  est,  strepitmii  molarum)  et  lumen 

and  the  light  of  the  candle.  lucernse. 

He  confirms  here  what  I  have  just  said, — that  the  Jews 
were  not  to  be  chastised  in  a  common  manner,  but  be  ex- 
posed to  extreme  distress.  For  though  all  things  may  not 
be  with  us  prosperous  and  according  to  our  wislies,  yet 
marriages  may  still  be  celebrated,  and  some  hilarity  may 
remain  ;  we  may  yet  eat  and  drink  and  enjoy  the  necessaries 
of  life,  though  we  may  have  no  pleasures  ;  but  the  Prophet 
shews  here  thot  such  would  be  the  devastation  of  the  land, 
that  there  would  be  no  thoughts  about  marriages,  tliat  all 
hilarity  and  joy  would  cease,  that  there  would  be  no  pre- 
parations of  food,  no  grinding  of  corn,  and  tliat,  in  short,  all 
feasts  usually  kept  by  tlie  light  of  candles  would  be  no  more 
celebrated.  Here,  then,  he  describes  to  the  life  that  devasta- 
tion which  had  been  before  mentioned.^ 

the  Si/r.,  and  in  our  version  and  by  Blayney  and  others.  The  two  words 
are  again  found  t()g<'thcr  in  the  ck'Vonth  verse.  Here  the  order,  as  often 
is  the  case,  is  inverted;  tlie  effect  is  first  mentioned,  then  the  cause:  the 
cause  of  astonishment  and  hissing  would  be  the  desolations.  —  Ed. 

*  As  this  verse  is  c<mnected  with  the  foregoing,  the  1  would  be  better 
rendered  /or, — 

10.  For  I  will  make  to  cease  from  among  them 
The  voice  of  exultation  and  the  voice  of  joy, 


CHAP.  XXV.  I  i.  COMMENTARIES  ON  JEREMIAH.  255 

The  Prophet  no  doubt  indirectly  condemns  that  insensi- 
bility by  which  the  devil  had  possessed  the  minds  of  the 
people  ;  for  though  the  prophets  continually  threatened 
them,  yet  there  was  no  end  to  their  exultations  and  no 
moderation  in  them,  according  to  what  is  said  by  Isaiah,  who 
complains  of  such  wantonness,  that  they  said,  "  Let  us  feast, 
to-morrow  we  shall  die;"  and  who  also  says,  "I  have  called 
you  to  sackcloth  and  ashes,  but  ye  went  to  the  harp  and  to 
feastings.''  (Isaiah  xxii.  12,  13.)  When,  therefore,  the 
Prophet  speaks  here  of  the  voice  of  joy  and  gladness,  of  the 
noise  of  millstones,  and  of  lamps,  he  doubtless  upbraids  them 
with  their  stupid  security  ;  for  they  feared  nothing,  and 
thought  themselves  safe  even  when  God  was  sliewing  him- 
self, as  with  an  outstretched  hand,  to  be  their  avenging 
judge.     It  follows, — 

11.   And  this  whole  land  shall  be         11.    Et   erit   tota   terra   hsec  in 

a  desolation,  and  an  astonishment ;  vastitatem  et  in  stuporem,  et  servi- 

and   these  nations   shall  serve  the  ent  gentes  hse  regi  Babylonis  sep- 

king  of  Babylon  seventy  years.  tuaginta  annis. 

Here  the  Prophet  mentions  the  restriction  of  which  I 
have  spoken,  and  thus  he  mitigates  the  severity  of  their 
punishment.  It  is,  then,  a  kind  of  correction  ;  not  that  he 
changes  anytliing,  but  only  by  this  sort  of  correction  he 
explains  what  he  before  meant  by  perpetual  desolations. 

He  says,  The  whole  land  shall  he  a  waste  and  an  astonish- 
ment,  or  as  some  render  it,  "  a  desolation.''  The  word 
CD?D^,  indeed,  means  to  lay  desolate,  and  also  to  astonish  ; 
but  as  he  had  lately  used  the  word  in  the  sense  of  astonish- 
ment, I  see  no  reason  for  changing  its  meaning  here, 
especially  as  it  is  connected  with  11121)1,  charebe.  But  as 
to  the  drift  of  the  passage,  there  is  not  much  difference 
whether  we  say,  the  land  shall  be  a  desolation,  or  an 
astonishment ;  for  it  was  to  be  a  solitude — reduced  to  a 
desolation  or  a  wilderness.^ 

The  voice  of  the  bridegroom,  and  the  voice  of  the  bride, 
The  voice  of  the  millstone,  and  the  light  of  the  lamp. 
The  time  for  grinding  was  the  morning  ;  the  earliest  thing  in  the  morn- 
ing was  this  work,  and  was  done  every  day.     The  time  for  the  light  of 
the  lamp  was  the  evening  ;  when  this  disappears,  it  is  an  evidence  that 
there  are  no  inhabitants. — Ed. 

*  As  the  first  word  means  waste  or  desolation,  and  means  nothing  else, 


256  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIV. 

And  serve  shall  these  nations  the  king  of  Babylon  seventy 
years.  Here  the  Prophet  concludes  his  prophecy  concerning 
the  future  calamity  of  the  people,  even  that  the  land  would 
be  reduced  to  a  solitude,  so  as  to  render  every  one  passing 
throuo-h  it  astonished,  or  that  it  was  to  become  a  horrid 
spectacle  on  account  of  its  desolation.  And  that  a  time  of 
seventy  years  w^as  fixed,  it  was  a  testimony  of  God's  paternal 
kindness  towards  his  people,  not  indiscriminately  towards 
the  whole  multitude,  but  towards  the  remnant  of  whom  he 
had  spoken  elsewhere.  Then  the  Prophet  means,  tliat  how- 
ever grievously  the  Jews  had  sinned,  yet  God  would  execute 
only  a  temporary  punishment ;  for  after  seventy  years,  as 
we  shall  see,  he  would  restore  tliem  to  their  own  country, 
and  repair  what  they  had  lost,  even  the  inhabitation  of  the 
promised  land,  the  holy  city,  and  the  Temple.  And  this  is 
more  fully  expressed  in  the  next  verse. 

12.  And  it  shall  come  to   pass,         12.  Et  erit  cum  impleti  fuerint 

when  seventy  years  are  accomplished,  septuaginta  anni,  visitabo  super  re- 

that  I  will  punish  the  king  of  Baby-  gem   Babylonis  et   super  populum 

Ion,  and  that  nation,  saith  the  Lord,  ejus,  dicit  Jehova,  iniquitatem  ipso- 

for  their  iniquity,  and  the  land  of  rum,  et  super  terram  Chaldfeoruni, 

the    Chaldeans,   and   will   make  it  et  ponam  eam  in  desolationes  sseculi 

perpetual  desolations.  {id  est,  perpetuas.) 

The  Prophet  now,  as  I  have  said,  shews  more  clearly  why 
the  time  of  the  captivity  and  exile  had  been  defined,  even 
that  the  faithful  might  know  that  God  would  not  forget  his 
covenant,  though  he  deprived  the  people  of  the  inheritance 
of  the  land.  These  words  were  not  addressed  indiscriminately 
to  the  whole  body  of  the  people,  as  we  have  observed  before 
in  other  places ;  but  the  Prophet  intended  to  consult  the 
benefit  of  God's  elect,  who  always  retained  a  concern  for 
true  religion  ;  for  they  must  havealuindred  times  despaired 
had  not  this  promise  been  added.  This,  then,  was  a  special 
doctrine  intended  as  food  for  God's  children  ;  for  he  addressed, 
as  it  was  apart,  the  elect  and  faithful  only. 

God  says  also,  that  at  the  end  of  seventy  years  he  would 
visit  the  iniquity  of  the  king  of  Babylon,  and  of  his  whole 

and  as  the  second  word  means  astonishment  as  well  as  desolation,  the 
rendering  of  our  version,  and  of  Calvin.,  must  be  right.  As  it  is  commonly 
the  case,  their  order  is  here  inverted,  being  different  from  the  order  in 
which  they  are  found  in  verse  ninth. — Kd. 


CHAP.  XXV.  12.  COMMENTARIES  ON  JEREMIAH.  257 

people.  "We  hence  learn  that  Nebuchadnezzar  was  not 
called  God's  servant  because  he  deserved  anything  for  his 
service,  but  because  God  led  him  while  he  was  himself  un- 
conscious, or  not  thinking  of  any  such  thing,  to  do  a  service 
which  neither  he  nor  his  subjects  understood  to  be  for  God. 
Though,  then,  the  Lord  employs  the  ungodly  in  executing 
his  judgments,  yet  their  guilt  is  not  on  this  account  lessened  ; 
they  are  still  exposed  to  God's  judgment.  And  these  two 
things  well  agree  together, — that  the  devil  and  all  the  un- 
godly serve  God,  though  not  of  their  own  accord,  but  when- 
ever he  draws  them  by  his  hidden  power,  and  that  they  are 
still  justly  punished,  even  when  they  have  served  God  ;  for 
though  they  perform  his  work,  yet  not  because  they  are 
commanded  to  do  so.  They  are  therefore  justly  liable  to 
punishment,  according  to  what  the  Prophet  teaches  us  here. 


PRAYER. 

Grant,  Almighty  God,  that  as  we  see  everywhere  evidences  of  thy 
An-ath,  and  as  our  own  conscience  convinces  every  one  of  us,  so 
that  we  are  constrained  to  confess  that  we  are  all,  from  the 
highest  to  the  lowest,  guilty  before  thee, — 0  grant  that  we  may 
in  due  time  return  to  the  right  way,  and  seek  to  be  reconciled 
to  thee,  and  never  doubt  but  that  thou  wilt  be  merciful  and 
gracious  to  us,  whenever  we  solicit  pardon  in  the  name  of  thy 
only- begotten  Son ;  and  may  we  also  be  so  reconciled  to  thee,  that 
we  may  know  that  thou  art  indeed  with  us  as  our  Father,  by 
ruling  us  by  thy  Spirit,  so  that  thy  name  may  to  the  end  be 
glorified,  through  our  Lord  Jesus  Christ. — Amen. 


We  explained  in  the  last  Lecture  the  verse  in  which  God 
declared  that  he  would  punish  the  king  of  Babylon  and  his 
people  for  their  cruelty  towards  the  Israelites.  We  said 
that  this  was  addressed  peculiarly  to  the  elect,  for  many  of 
the  people  perished  without  the  hope  of  salvation.  But  God 
intended  in  the  meantime  to  shew  his  care  for  the  remnant ; 
and  for  this  reason  he  defined  the  time  of  exile,  and  pre- 

VOL   III.  R 


258  COMMENTARIES  ON  JEREMIAH.  LECT.  XCV. 

dieted  that  he  would  be  an  enemy  to  the  Babylonians,  for 
he  would  undertake  the  cause  of  his  people. 

One  thing  I  did  not  explain,  that  is,  what  the  Prophet 
says  of  eternal  reproaches.  Now,  it  seems  that  this  was  not 
fulfilled  ;  for  though  after  seventy  years  Babylon  was  taken 
and  was  reduced  to  a  state  of  subjection,  yet  the  city  itself 
remained  safe,  and  for  many  ages  was  celebrated  for  its 
great  splendour.  The  Prophet,  then,  seems  to  have  exceeded 
the  limits  of  truth  in  speaking  of  these  desolations  ;  for 
such  did  not  take  place  when  the  city  was  taken  by  the 
Medes  and  Persians.  But,  as  we  have  said  elsewhere,  we 
ought  not  to  restrict  to  one  time  what  is  said  in  many  places 
by  the  prophets  respecting  the  destruction  of  Babylon ;  for 
it  pleased  God,  in  various  ways  and  at  different  times,  to 
execute  his  vengeance  on  that  people  ;  and  it  appears  evident 
from  history  that  it  would  have  been  better  for  the  Baby- 
lonians to  have  perished  at  once  than  to  have  undergone  so 
many  calamities.  For  in  a  short  time  after  the  people  re- 
volted from  the  Persians,  the  city  was  recovered  by  the 
contrivance  and  craft  of  Zopyrus  ;  the  nobles  were  then 
reduced  into  slavery,  so  that  no  dignity  remained.  It  was 
afterwards  taken  by  Alexander ;  and  after  that  Seleucus 
obtained  possession  of  it.  On  its  ruins  were  then  built  the 
city  Ctesiphon,  and  at  length  it  gradually  decayed.  But  no 
change  occurred  without  a  great  diminution  of  the  city's 
opulence  ;  and  nothing  more  disgraceful  could  have  happened 
to  it  than  for  those  who  were  in  authority  to  be  taken  and 
hung  on  gibbets,  as  Zenophon  and  other  historians  relate. 

We  now,  then,  see  how  this  passage,  and  others  like  it, 
are  to  be  understood ;  for  God  does  not  speak  only  of  one 
time  of  vengeance,  but  he  includes  all  those  judgments  by 
which  he  vindicated  the  wrongs  done  to  his  people.  It  now 
follows, — 

13.  And  I   will   brinja:   upon  13.   Et  adducam  super  terram  illam 

that  land  all  my  words  which  I  omnes  sermones  meos  quos  loquutus  sum 

have  pronounced  a;;ainst  it,  even  super  eam,quicquid  scriptum  est  in  libro 

all  that  is  written  in  this  book,  hoc.    quod    prophetavit  Jeremias  super 

which  Jeremiah  hath  prophesied  omnes  gentes  {vel  in  quo  prophetavit,  si 

against  all  the  nations.  placeat  referre  ad  librnm.) 

He  confirms  what  he  had  said  before  when  he  says,  that 


CHAP.  XXV.  13.  COMMENTARIES  ON  JEREMIAH.  259 

he  would  bring  all  his  words  on  the  Chaldeans  ;  that  is, 
that  he  would  give  effect  to  all  the  prophecies,  so  that  it 
would  be  evident  that  Jeremiah  had  foretold  nothing  rashly, 
and  that  God  had  not  in  vain  threatened  them  by  the  mouth 
of  his  servant.  Such  is  the  meaning,  and  hence  we  see 
what  the  Prophet  intimates  when  he  says,  that  God  would 
bring  all  his  words,  for  he  had  then  spoken.  But  as  the 
ungodly  regard  whatever  is  brought  forward  in  God's  name 
as  a  matter  of  sport  and  mockery,  and  boldly  deride  all 
threatenings,  to  bring  words  means  the  same  thing  with 
proving  by  events  that  God  does  not  terrify  men  without 
accomplishing  his  words  ;  in  short,  to  bring  words  is  to 
prove  their  authority.  And,  as  I  have  said,  the  expression 
has  a  reference  to  the  insensibility  of  men  who  give  no  credit 
to  God's  words  until  they  are  convinced  by  their  accomplish- 
ment ;  for  they  think  that  the  air  only  is  beaten,  and  thus 
they  are  not  touched  by  any  fear.  But  God  proves  the 
power  of  his  word  when  he  executes  what  he  has  predicted. 

We  then  see  that  the  Prophet  intends  nothing  else  in  this 
verse  than  to  confirm  what  he  had  said  before.  And  he 
speaks  of  Chaldea  and  says,  upon  that  land. 

And  we  must  at  the  same  time  notice  another  form  of 
speaking  ;  for  God  says,  that  he  had  pronounced  these  words; 
he  afterwards  says,  that  Jeremiah  was  his  minister,  and  as 
it  were  his  herald  ;  and  he  calls  him  also  a  scribe  or  a  writer. 
God  then  here  declares  that  he  was  the  author  of  all  that 
Jeremiah  had  brought  forward ;  and  yet  he  leaves  his  own 
office  to  his  minister,  for  it  is  necessary  to  secure  authority 
to  the  prophets ;  otherwise,  except  God  visibly  descended 
from  heaven,  men  would  either  indiscriminately  admit  what 
might  be  said,  and  without  judgment  receive  falsehood  and 
truth,  or  they  would  become  wholly  hardened,  so  as  to  give 
no  credit  to  prophetic  instruction.  He  says,  whatsoever  is 
written  in  this  book.  The  Prophet  no  doubt  wrote  down  a 
summary  of  what  he  had  delivered  ;  for  as  we  have  said  else- 
where, it  was  usual  with  the  prophets,  after  they  had  spoken 
at  large  to  the  people  and  preached  diffusely,  to  affix  a  short 
summary  to  the  doors  of  the  Temple.  This  volume  then  is 
what  Jeremiah  calls  the  book,  which  was  composed  from  his 


260  COMMENTARIES  ON  JERExMIAH.  LECT.  XCV. 

public  addresses.     It  might  in  common  language  be  called  a 

summary.     Then  he  adds,  in  2vhat,  or,  "  what  he  prophesied," 

in  order  to  shew  that  he  meant  what  he  had  before  said  ; 

and  so  it  might  be  rendered,  that  is,  what  he  prophesied  ;* 

but  the  other  ex}DOsition  is  not  unsuitable,  in  which  Jeremiah 

hath  prophesied  against  all  the  nations.     It  follows, — 

14.  For  many  nations  and  great  14.  Quia  fecerunt  in  illis  (w^,  quia 

kings  shall  serve  themselves  of  them  coegerunt  eos)  in  servitutem  etiam 

also :  and  I  will  recompense  them  ipsi,  gentes  multse  {vel,  robustae,  vel, 

according   to  their  deeds,  and   ac-  valid?e)et  reges  magni;  et  rependam 

cording  to  the  works  of  their  own  illis  secundum  actionem  suam  et  se- 

hands.  cundum  opus  manuum  ipsorum. 

The  beginning  of  the  verse  is  obscure.  When  the  verb  H^l^, 
ohQd,  is  followed  by  1,  beth,  they  think  that  it  is  to  be  taken 
actively,  and  rendered,  to  force  or  drive  to  bondage.  It 
means  properly,  to  serve  ;  but  they  think  that  found  as  here 
it  is  a  transitive  verb.  Some  render  it,  "  they  employed 
them  "  but  this  is  frigid  and  ambiguous ;  for  friends  may 
be  said  to  employ  one  another,  when  the  work  is  mutual ; 
hence  the  meaning  is  not  sufficiently  expressed.  But  the 
meaning  may  be  given  by  a  paraphrase,  that  they  "  forced 
them  into  bondage.''  Still  the  meaning  of  the  Prophet  is 
not  yet  sufficiently  clear  ;  for  )^2V,  obedu,  may  be  taken 
either  in  the  past  or  future  tense.  It  is,  indeed,  in  the  past 
tense ;  but  the  past  may  be  taken  for  the  future :  thus  the 
meaning  may  be  different.  If  it  be  taken  in  the  past  tense, 
then  it  cannot  be  applied  except  to  the  Babylonians ;  for 
they  were  those  who  had  treated  the  Israelites  as  slaves,  or 
had  forced  them  into  bondage  ;  and  tD2,  hem,  "  them,''  might 
be  understood  of  the  Israelites ;  for  we  know  that  pronouns 
are  often  thus  used,  when  the  Church,  or  God's  elect  people, 
is  the  subject.  Then  the  Prophet's  words  may  be  thus  ren- 
dered, "  for  they  have  tyrannically  ruled  over  them,"  even 
the  Israelites,  "and  tliey  themselves,"  that  is,  the  Israelites, 
shall  in  tlieir  turn  rule,  the  latter  Avords  being  understood. 
But  the  meaning,  as  it  seems  to  me,  would  be  more  simple, 
were  we  to  read  the  whole  together  in  this  way,  "  For  they 

'  ll;i(l  the  ho.')k  been  inten  led,  thel'J^X,  which,  would  have  been  followed 
by  a  pronoun  after  the  verl)  with  t!ie  pr^'positinn  3.  ///.  proK.\ed  lo  it:  for 
this  is  th;  id. din  of  the  I  mg  i.ige.  All  the  versions  render  ihe  phrase, 
"  whatever  Jeremiah  prophesied, '  &c. — Ed. 


CHAP.  XXV.  14.        COMMENTARIES  ON  JEREMIAH.  261 

also  themselves  shall  rule  over  them,  even  over  strong  and 
valiant  nations  and  great  kings,  and  I  will  recompense 
them,"  &c. 

The  reason  which  has  constrained  me  to  give  this  inter- 
pretation is  tliis  :  It  is  said  in  the  last  verse  that  Jeremiah 
prophesied  against  all  nations  ;  then  follows  an  explanation, 
and  the  Prophet  briefly  she\vs,  or  reminds  us,  what  would 
be  the  issue  of  these  prophecies,  even  that  they  also  would 
themselves  rule  over  these  nations.  Then  D^,  bem,  as  I 
think,  refers  to  the  Babylonians  and  other  heathen  nations  ; 
and  it  is  a  common  thing  with  the  prophets,  when  they  speak 
of  the  restoration  of  the  ancient  Church,  and  of  Christ's 
coming,  to  promise  power  to  God's  children  to  hold  the  whole 
world  under  their  feet.  The  sentence  also  will  flow  better, 
when  we  give  this  version,  "  They  shall  rule."  There  is,  in- 
deed, a  change  as  to  time,  but  this  is  a  common  thing  in 
Hebrew.  It  is  then,  For  they  shall  rule  over  them,  that  is, 
the  nations.  Jeremiah  had  spoken  of  all  heathen  nations  ; 
mention  had  been  made  of  all  that  he  had  prophesied  against 
all  nations ;  and  he  says  now  wdiat  seemed  incredible,  and 
lience  the  particle  D^,  ^am,  is  introduced,  "  even  these  very 
Israelites,"  as  though  he  had  said,  "  Though  this  shall  happen 
beyond  hope,  so  as  to  appear  strange  and  fabulous,  yet  Grod 
by  the  issue  will  shew  that  he  has  not  in  vain  communicated 
this  to  me ;  for  they,  even  the  Israelites,  shall  have  their 
turn  to  exercise  dominion  ;  and  they  shall  constrain  all  na- 
tions to  obey  them."  And  what  follows  confirms  my  view  ; 
for  he  adds,  over  strong  nations,  tD^ll  Q**1^,  guirn  rehivi, 
(for  the  ^,  beth,  may  be  repeated  here;)  or  we  may. render 
the  words  "  many  nations ;"  for  the  word  tlD^ll,  rebim, 
means  both  ;  but  as  it  follows  "  and  great  kings,"  I  am  dis- 
posed to  render  the  words,  "  strong  nations."  Then  he  says, 
"  For  they  shall  rule  over  strong  nations  and  great  kings."^ 

1  A  reference  to  chap,  xxvii.  7,  will  enable  us  to  understand  this  pas- 
sage. The  words  are  alike.  "  Many  nations  and  great  kings"  in  that 
verse  mean  the  conquerors  of  the  king  of  Babylon :  and  so  they  mean  the 
same  here,  no  doubt.  '•  All  the  nations"  in  the  preceding  verse  were  •'  all 
the  families  of  the  north,"  mentioned  in  verse  9,  who  were  subject  to  the 
king  of  Babylon ;  and  "  them"  at  the  beginning  of  this  verse  are  these 
nations,  which  are  here  spoken  of  as  being  subjected  to  bondage  or  to  ser- 


262  COMMENTARIES  ON  JEREMIAH.  LECT.  XCV. 

He  then  subjoins,  /  will  recompense  them,  that  is,  both 
kings  and  nations,  according  to  their  doing,  and  according 
to  the  work  of  their  hands,  because  they  had  exercised  every 
kind  of  cruelty  towards  the  miserable  Israelites.  Hence  the 
Prophet  pursues  the  same  subject, — that  God  would  at  length 
really  shew,  that  though  he  had  been  angry  with  his  Church, 
yet  all  hope  of  mercy  was  not  lost,  for  he  was  mindful  of  his 
covenant.  He  thus  mitigates  the  severity  of  what  he  had 
previously  said  ;  he  promises  them  something  far  better  than 
what  the  wretched  Jews  could  have  expected  in  their  ex- 
treme calamities. 

We  may  again  learn  from  the  words  of  the  Prophet,  that 
God  so  employed  Nebuchadnezzar  and  others,  that  they  per- 
formed no  service  deserving  of  praise ;  for  had  they  been 
without  fault,  God  must  doubtless  have  unjustly  punished 
them.  This  passage  then  teaches  us,  that  though  the  devil 
and  the  reprobate  execute  God's  judgments,  they  yet  deserve 
Jio  praise  for  their  obedience,  for  they  have  no  such  purpose 
in  view.     It  now  follows, — 

15.  For  thus  saitli  the  Lord  15.  Quia  sic  dixit  JehovaDeus  Israel  ad 
God  of  Israel  unto  me,  Take  the  me,  Sume  calicem  vini  furoris  (vel,  iracun- 
wine-cup  of  this  fury  at  my  diaj)  hujus  e  manu  mea,  et  propina  ilium 
hand,  and  cause  all  the  nations,  cunctis  gentibus,  ad  quas  ego  mittam  te 
to  whom  I  send  thee,  to  drink  it.     ad  eas  (sed  hoc  secundum  redundat.) 

Jeremiah  now  explains  more  at  large  what  might  on  ac- 
count of  its  brevity  have  appeared  obscure.  He  had  spoken 
of  all  nations,  but  his  discourse  was  abrupt ;  for  he  had  not 
yet  openly  told  us  that  he  had  been  sent  by  God  as  a  herald 
to  summon  all  kings  and  nations  before  his  tribunal,  and  to 
declare  what  was  to  he.  As,  then,  the  Prophet  had  referred 
to  nothing  of  this  kind,  his  discourse  was  ambiguous.  But 
he  now  declares  that  a  cup  from  God's  hand  had  been  de- 

vitude,  while  in  chap,  xxvii.  7,  the  king  of  Babylon  himself  is  mentioned. 
The  verb  12]},  when  followed  by  2,  means  invariably  to  enslave,  to  re- 
duce to  bondage,  to  bring  into  subjection,  or  to  subdue.  Then  the  verse 
should  be  thus  rendered, — 

For  make  them,  even  these,  to  serve, 

Shall  many  nations  and  great  kings  ; 

And  I  will  render  to  them  according  to  their  work, 

According  to  the  doing  of  their  own  hands. 
This  is  the  meaning  given  by  the  Targ. ;  the  Vulg.  and  the  Syr.  render 
the  verb  incorrectly,  though  in  both  the  pronoun  them  is  made  to  refer 
io  the  nations  in  the  preceding  verse. — Ed. 


CHAP.  XXV.  15.         COMMENTARIES  ON  JEREMIAH.  263 

livered  to  him,  which  he  was  to  give  to  a^ll  nations  to  drink. 
We  hence  see  that  there  is  here  notliing  new,  but  that  the 
Prophet  is,  as  it  were,  tlie  interpreter  of  his  previous  pro- 
phecy, which  was  briefly  stated. 

Moreover,  that  what  he  said  might  have  more  weight,  he 
relates  a  vision.  Thus  said  Jehovah  the  God  of  Israel  unto 
me,  Take  the  cup  of  the  wine  of  this  fury  from  my  hand} 
We  have  said  in  other  places  that  the  fulfilment  of  prophetic 
truth  was  not  without  reason  dwelt  upon,  and  that  the  ser- 
vants of  God  were  so  armed,  as  though  the  execution  of  all 
that  they  alleged  was  ready  at  hand.  They  were  said  to 
demolish  cities  and  to  overthrow  kingdoms  even  for  this 
reason,  because  such  was  the  torpidity  of  men,  that  they 
gave  no  credit  to  God,  except  they  were  brought  to  see  the 
event  as  it  were  before  their  eyes.  But  as  this  subject  has 
been  handled  more  fully  elsewhere,  I  shall  only  touch  upon 
it  here.  He  then  says,  that  a  cup  had  been  delivered  to  him 
by  God's  hand ;  by  which  words  he  intimates,  that  he  did 
not  come  forth  of  his  own  will  to  terrify  the  Jews  and  other 
nations,  but  that  he  faithfully  proclaimed  what  had  been 
committed  to  him  ;  and  he  also  intimates,  that  God  spoke 
nothing  now  but  what  he  meant  shortly  to  execute  ;  and  this 
is  what  is  to  be  understood  by  the  word  cup). 

He  calls  it  the  cup  of  the  wine  of  fury,  or  of  wrath.  This 
metaphor  often  occurs  in  the  prophets,  but  in  a  diflerent 
sense.  For  God  is  said  sometimes  to  inebriate  men  when 
he  stupifies  them,  and  drives  them  at  one  time  to  madness, 
and  at  another  time  deprives  them  of  common  sense  and  un- 
derstanding, so  that  they  become  like  beasts  ;  but  he  is  said 
also  to  inebriate  them,  when,  by  outward  calamities,  he  fills 
them  with  astonishment.  So  now  the  Prophet  calls  calamity 
the  cup  of  wrath,  even  that  calamity,  which  like  fire  was  to 
inflame  the  minds  of  all  those  who  received  no  benefit  from 

'  I  conceive  that  the  sentence  may  be  thus  rendered, — 

Take  the  cup  of  the  Avine  of  fury,  even  this,  from  my  hand. 
So  do  Gataker  and  Venema  render  the  sentence  referring  "  this"  to  the 
cup  and  not  to  "  fury,"  The  Avord  for  "  fury"  is  heat ;  it  means  hot,  boil- 
ing, or  burning  wrath, — rendered  "  fury"  by  the  Vulg.  and  Syr., — "  male- 
diction" by  the  Targ.,  and  "  unmixed"  (the  cup  of  this  unmixed  wine)  by 
the  Sept.— Ed. 


264  COMMENTARIES  ON  JEREMIAH.  LECT.XCV. 

chastisements.  Madness,  indeed,  means  no  other  thing  than 
the  despair  of  those  who  perceive  God's  hand  stretched  out 
against  them,  and  thus  rage  and  clamour,  and  curse  heaven 
and  earth,  themselves  and  God.  This  is  what  we  are  to  un- 
derstand by  wrath.  He  compares  tliis  wrath  to  wine,  because 
they  who  are  thus  smitten  by  God's  hand  are  carried  away 
as  it  were  beyond  themselves,  and  repent  not,  nor  think  of 
their  sins  with  calmness  of  mind,  but  abandon  themselves  to 
a  furious  rage.  We  now  then  understand  why  the  Prophet 
says,  that  the  cup  of  the  wine  of  wrath  had  been  given  to  him. 

Then  he  adds,  And  make  all  the  nations  to  whom  I  send 
thee^  to  drink  it.  Here,  again,  he  confirms  what  I  lately  re- 
ferred to,  that  his  office  was  farther  extended  than  to  teach 
in  the  middle  of  the  Church,  but  that  he  had  also  been 
chosen  to  proclaim  as  a  herald  God's  judgments  on  all 
nations.  He  w^as,  indeed,  sent  to  the  Jews  otherwise  than 
to  heathen  nations,  for  he  was  set  over  them  as  a  teacher, 
and  that  for  their  salvation,  provided  they  were  not  irre- 
claimable ;  but  he  was  sent  to  the  heathens  expressly  to 
threaten  them  with  what  was  nigh  at  hand.  He  was,  how- 
ever, sent  both  to  the  Jews  and  to  all  other  nations,  as  he 
will  hereafter  more  distinctly  shew  in  due  order. 

We  now  see  the  design  and  object  of  what  is  here  said  ; — 
to  add  authority  to  his  last  prophecy,  Jeremiah,  in  the  first 
place,  sets  forth  the  vision  which  had  been  presented  to  him; 
and  then  he  testifies  that  he  brouoht  nothhio-  of  his  own, 
but  only  obeyed  God  and  faithfully  performed  his  com- 
mands ;  and  thirdly,  he  intimates  that  he  was  not  only  ap- 
pointed a  teacher  in  the  Church  of  God,  but  was  also  a  wit- 
ness of  his  vengeance  on  all  nations.     It  follows, — 

16.  And  they  shall  IG.  Et  bibant  et  moveantur  et  insaniant  {ad 
drink,  and  be  moved,  verbum  legendinn  esseU  h\h(2ni  Qi  mohrxsihymiViY  \ 
and  be  mad,  because  of  est  enim  itbique,)  conversivum ;  sed  potms  resolvi 
the  sword  that  I  will  debet  copula  in  particulam  Jinafem,  lit  bibent 
send  among-  them.  et  inebrientur  et  insaniant)  a  facie  gladii,  quem 

ego  mitto  in  medio  ipsorum  (inter  ipsos.) 

'  Literally,  "  whom  I  send  thee  to  them ;"  which  the  Sept.  have  ren- 
dered almost  word  for  word,  ^^o;  «  (iVvn) — ^^a;  kvtov;;  but  the  first  ^p'-s  is 
not  in  the  original.  This  was  an  attempt  to  transplant  the  peculiarity  of 
one  language  to  another,  which  is  often  the  case  with  the  Septuagint.  The 
We.tsh  is  literally  the  same  with  the  Hebrew. — Ed. 


CHAP.  XXV.  1 6.  COMxMENTARlES  ON  JEREMIAH.  265 

Here  the  Prophet  more  fully  shews  what  we  have  before 
stated,  that  they  were  not  vain  terrors  when  he  denounced 
God's  judgments  on  all  nations,  for  we  call  those  threaten- 
ings  childish  which  are  not  accomplished.  But  the  Prophet 
here  declares  that  however  obstinately  the  Jews  and  others 
might  resist,  they  could  not  possibly  escape  God's  ven- 
geance, as  he  was  the  judge  of  all.  Hence  the  Prophet  is 
bidden  to  take  a  cup  and  to  give  it  to  others.  But  the  Jews 
might  have  still  objected  and  said,  "We  may,  indeed,  take 
the  cup  from  thine  hand,  but  what  if  we  refuse  ?  what  if  we 
cast  away  from  us  what  thou  givest  us  to  drink  V  Hence 
the  Prophet  says  that,  willing  or  unwilling,  they  w^ere  to 
take  the  cup,  that  they  might  drink  and  exhaust  whatever 
was  destined  for  them  by  God's  judgment ;  he  therefore  says 
that  they  may  drink 

He  then  adds,  that  they  may  be  incensed  and  become  dis- 
tracted} These  two  words  refer,  no  doubt,  to  the  grievous- 
ness  of  their  punishment ;  for  he  intimates  that  they  would 
become,  as  it  were,  destitute  of  mind  and  reason.  When 
God  kindly  chastises  us,  and  with  paternal  moderation,  we 
are  then  able  with  resignation  to  submit  to  him  and  to  flee 
to  his  mercy ;  but  when  we  make  a  clamour  and  are  driven 
almost  to  madness,  we  then  shew  that  an  extreme  rigour  is 
felt,  and  that  there  is  no  hope  of  pardon.  The  Prophet,  then, 
intended  to  express,  that  so  atrocious  would  be  the  calami- 
ties of  the  nations  with  whom  God  was  angry,  that  they 
would  become  stupified  and  almost  insane ;  and  at  the  same 
time  frantic,  for  despair  would  lay  hold  on  their  minds  and 
hearts,  that  they  would  not  be  able  to  entertain  any  hope  of 
deliverance,  or  to  submit  to  God,  but  that  they  would,  as  it 
is  usual  with  the  reprobate,  rise  up  against  God  and  vomit 
forth  their  blasphemies. 

He  says,  because  of  the  sword  that  I  will  send  among  them. 

'  The  Versions  vary  as  to  these  two  verbs :  the  best  rendering  is, — 

And  they  shall  drink  and  reel : 

And  they  shall  be  distracted  on  account  of  the  sword, 

Which  1  shall  send  among  them. 
Blayney's  version  is  nearly  the  same,  "drink  and  stagger  and  be  out  of 
their  wits;"  but  it  is  better  to  connect  "the  sword"  with  the  latter  verb 
only.— Ed. 


266  COMMENTARIES  ON  JEREMIAH.  LECT.  XCV. 

It  appears  from  the  word  DHi''^,  bi7item,  "  among  them," 
that  there  would  be  mutual  conflicts,  that  thej  would  de- 
stroy one  another.  God,  then,  would  send  his  sword ;  but 
he  would  extend  it  now  to  the  Chaldeans,  then  to  the  Egyp- 
tians ;  now  to  the  Assyrians,  then  to  other  nations,  so  that 
with  the  same  sword  they  would  contend  one  with  another, 
until  at  last  it  would  prove  a  ruin  to  them  all.  It  now 
follows, — 

17.  Then  took  1  the  cup  at  the  17.  Et  sumpsi  calicem  e  manu  Je- 
Lord's  hand,  and  made  all  the  hovse,  et  propinavi  cunctis  gentibus 
nations  to  drink,  unto  whom  the  ad  quas  misit  me  Jehova  ad  eas  (sed 
Lord  had  sent  me :  iterum  supervacimrn  est  hose  repetitio:) 

The  Prophet  now  adds  that  he  obeyed  God's  command ; 
for  he  had  before  often  testified  that  he  was  constrained  to 
perform  his  office,  which  he  would  have  willingly  not  have 
done,  if  he  was  at  liberty.  But  as  he  was  bound  to  obey  the 
divine  call,  it  was  evident  that  it  was  not  his  fault,  and  that 
he  was  unjustly  charged  by  the  people  as  the  author  of  the 
evils  denounced.  "We  indeed  know  that  the  prophets  incurred 
much  ill-will  and  reproach  from  the  refractory  and  the  de- 
spisers  of  God,  as  though  all  their  calamities  were  to  be  im- 
puted to  them.  Jeremiah  then  says,  that  he  took  the  cup 
and  gave  it  to  drink  to  all  the  nations :  he  intimates  that 
he  had  no  desire  to  do  this,  but  that  necessity  was  laid 
on  him  to  perform  his  office.  He  then  shews  who  these 
nations  were, — 

18.  To  wit,  Jerusalem,  and  the  18.  Jerosolynije  et  urbibus  Jehu- 
cities  of  Judah,  and  the  kings  there-  dah,  et  regibus  ejus,  et  principibus 
of,  and  the  princes  thereof,  to  make  ejus,  ad  ponendum  eos  in  vastita- 
them  a  desolation,  an  astonishment,  tem  (vel,  solitudinem,)  in  stuporem, 
an  hissing,  and  a  curse ;  (as  it  is  this  in  sibilum,  et  maledictionem,  sicut 
day ;)  dies  hjec ; 

He  begins  with  Jerusalem,  as  it  is  said  elsewhere  that 
judgment  would  begin  at  God's  house.  (1  Peter  iv.  17.) 
And  there  is  nothing  opposed  to  this  in  the  context  of  the 
passage  ;  for  though  he'had  promised  to  the  children  of  God 
a  happy  end  to  the  evils  which  they  were  shortly  to  endure, 
he  nevertheless  enumerates  here  all  the  nations  on  whom  God 
had  bidden  him  to  denounce  judgments.  In  this  catalogue 
the  Church  obtains  the  first  place  ;  for  tliough  God  be  the 


CHAP.  XXV.  18.  COMMENTARIES  ON  JEREMIAH.  267 

judge  of  the  whole  world,  he  yet  justly  begins  with  his  own 
Church,  and  that  especially  for  two  reasons — for  as  the 
father  of  a  family  watches  over  his  children  and  servants, 
and  if  there  be  anything  wrong,  his  solicitude  is  particularly 
manifested  ;  so  God,  as  he  dwells  in  his  Church,  cannot  do 
otherwise  than  chastise  it  for  its  faults  ; — and  then,  we  know 
that  they  are  less  excusable,  who,  having  been  taught  the 
will  of  God,  do  yet  go  on  indulging  their  own  lusts,  (Luke 
xii.  47  ;)  for  they  cannot  plead  ignorance.  Hence  is  fulfilled 
what  Christ  declares,  that  those  servants  shall  be  more 
grievously  beaten,  who,  knowing  their  master's  will,  yet 
obstinately  disregard  it.  There  is,  then,  a  twofold  fault  in 
the  members  of  the  Church  ;  and  no  comparison  can  be  made 
between  them  and  the  unbelieving  who  are  in  thick  dark- 
ness. Since  God  shines  in  his  Church  and  shews  the  way, 
as  Moses  says,  "Behold  I  set  before  you  the  way  of  life  and 
of  death  ;  I  therefore  call  heaven  and  earth  to  witness  that 
there  is  no  excuse  for  you.'''  (Deut.  xxx.  15,  19.)  This, 
then,  is  the  second  reason  why  God  first  visits  the  sins  of  the 
faithful,  or  of  those  who  are  counted  faithful. 

There  is  also  what  appertains  to  an  example :  God  chas- 
tises his  own  children  lest  he  should  seem  by  his  indulgence 
to  favour  or  countenance  what  is  wicked  and  sinful.  But 
this  third,  reason  is  in  a  manner  accidental ;  and  therefore  I 
wished  to  state  it  apart  from  the  two  other  reasons.  "When, 
therefore,  God  so  severely  treats  his  own  Church,  the  un- 
believing ought  to  draw  this  conclusion,  that  if  this  be 
done  in  the  green  tree,  what  shall  be  done  in  the  dry? 
(Luke  xxiii.  31.) 

But  the  two  things  which  I  have  before  mentioned  ought 
to  be  deemed  by  us  as  sufficient  reasons  why  God,  while  sus- 
pending his  vengeance  as  to  the  reprobate,  punishes  the  elect 
as  well  as  all  those  who  profess  themselves  to  be  members  of 
his  Church.  We  now  understand  why  Jeremiah  mentions 
first  the  holy  city,  and  then  all  the  cities  of  Judah,  the  kings 
also  and  the  princes ;  for  God  had  with  open  bosom  invited 
them  to  himself,  but  they  had,  as  it  were,  from  determined 
wickedness,  provoked  his  wrath  by  despising  both  his  Law 
and  his  Prophets. 


268  COMMENTARIES  ON  JEREMIAH.  LECT.  XCV. 

He  afterwards  adds,  to  make  them  a  waste,  or  a  solitude. 
This  was  a  grievous  denunciation,  no  doubt,  and  we  shall 
hereafter  see  tliat  most  became  enraged  against  the  holy 
man,  and  in  their  fury  endeavoured  to  destroy  him  ;  yet 
he  with  an  intrepid  mind  fully  declared  what  God  had  com- 
manded him.  He  adds,  an  astonishment,  and  in  the  third 
place,  an  hissing,  even  that  they  would  become  detestable  to 
all ;  for  hissing  intimates  contempt,  reproach,  and  detesta- 
tion. In  the  fourth  place  he  mentions  a  curse.  We  have 
already  said  what  the  Prophet  meant  by  this  word,  even 
that  the  Jews  w^ould  become  in  this  respect  a  proverb,  so 
that  when  one  cursed  another,  he  would  use  this  form,  "  May 
God  destroy  thee  as  he  destroyed  the  Jews." 

It  is  then  added,  as  at  this  day.  The  Propliet  refers,  no 
doubt,  to  the  time  of  the  city's  destruction.  God  had  indeed 
even  then  begun  to  consume  the  people ;  but  we  shall  here- 
after see  that  the  minds  of  the  greater  part  were  still  very 
haughty,  so  that  they  often  raised  their  crests  and  looked 
for  a  new  state  of  things,  and  depended  on  aid  from  the 
Egyptians.  But  the  Prophet  here  mentions  what  was  not 
yet  completed,  and  as  it  were  by  the  finger,  points  out  the 
day  as  having  already  come  in  which  the  city  was  to  be  de- 
stroyed and  the  temple  burnt  up.  This,  then,  refers  to  the 
certainty  of  what  he  predicted.  Some  think  that  it  was 
written  after  Jeremiah  had  been  led  into  exile ;  but  this 
conjecture  has  nothing  to  support  it.^  It  seems  to  me 
enough  to  suppose  that  his  object  was  to  rouse  the  Jews 
from  their  security,  and  to  shew  that  in  a  short  time  all  that 
he  predicted  would  be  accomplished,  and  that  they  were  no 

*  Blayney  assents  to  this  conjecture,  and  not  without  some  reason :  he 
considers  that  God's  words  are  broken  off  at  the  end  of  verse  16,  and  are 
not  resumed  till  the  latter  part  of  verse  26,  where  God  again  continues 
his  words  thus,  "  and  the  king  of  Sheshach  shall  drink  after  them."  All 
the  intermediate  verses  he  includes  in  a  parenthesis,  and  regards  them  as 
written  either  by  Baruch  or  by  the  Prophet  himself  after  the  destruction 
of  Jerusalem,  when  his  prophecies  were  compiled :  and  this  accounts  for 
the  words,  "  as  at  this  day."  But  Gataker  rejects  this  view,  and  considers 
this  prophecy  to  have  been  announced  after  the  Chaldean  irruption  in  the 
third  or  fourth  year  of  Jehoiakim,  referred  to  in  Daniel  i.  1.  The  devas- 
tation then  produced  was  great,  and  finally  completed  in  the  reign  of 
Zedekiah. — Ed. 


CHAP.  XXV.  J  9.         COMMENTARIES  ON  JEREMIAH,  269 

more  to  doubt  of  this  than  if  the  calamity  was  now  before 

their  eyes.     It  follows, — 

19.    Pharaoh      king      of        19.  Pharaoni  (pendit  enim  a  super iori 

Egypt,    and     his     servants,  versu  quod  propinaverit  calicem  Pharaoni^) 

and  his  princes,  and  all  his  regi  Egyptio,  servis  ejus  et  principibus  ejus 

people ;  et  toti  ejus  populo  ; 

It  may  here  be  asked,  why  he  connects  Pharaoh  with  the 
Jews,  and  assigns  the  second  place  to  the  Egyptians  rather 
than  to  other  nations  ?  The  reason  is  evident, — because  the 
Jews  expected  deliverance  from  them  ;  and  the  cause  of  their 
irreclaimable  obstinacy  was,  that  they  could  not  be  removed 
from  that  false  confidence  by  which  the  devil  had  once 
fascinated  them.  They  departed  from  God  by  making  the 
Egyptians  their  friends ;  and  when  they  found  themselves 
unequal  to  the  Assyrians,  they  turned  their  hopes  to  the 
Egyptians  rather  than  to  God ;  the  prophets  remonstrated 
with  them,  but  with  no  success.   ' 

As,  then,  the  occasion  of  ruin  to  the  chosen  people  was 
Egypt,  and  as  Pharaoh  was,  as  it  were,  the  fountain  and 
cause  of  destruction  to  Jerusalem,  as  well  as  to  the  whole 
people,  rightly  does  the  Prophet,  after  having  spoken  of 
Jerusalem  and  the  cities  of  Judah,  immediately  mention 
Pharaoh  in  the  second  place ;  for  he  was  a  friend  to  the 
Jews,  and  they  were  so  connected  together  that  they  were 
necessarily  drawn  together  into  destruction ;  for  they  had 
corrupted  one  another,  and  encouraged  one  another  in  im- 
piety, and  with  united  minds  and  confederate  hearts  kindled 
God's  wrath  against  themselves.^  The  Prophet,  then,  could 
not  have  spoken  of  the  Jews  by  themselves,  but  was  under 
the  necessity  of  connecting  the  Egyptians  with  them,  for  the 
state  of  both  people  was  the  same. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  cease  not  to  abuse  thy  paternal 
kindness,  that  when  thou  sparest  us  for  a  time,  it  is  made  by  us 
the  occasion  of  more  audacity  and  liberty  in  sin, —  0  grant  that 
we  may  be  so  subdued  by  thy  scourges  as  to  return  without  delay 

^  Gataker  observes  that  servants,  princes,  and  people  are  mentioned 
together  with  the  king,  in  order  to  preclude  every  hope  of  escape;  for  the 
king  might  have  been  removed,  and  the  country  left  without  being  much 
disturbed. — Ed. 


270  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVI. 

to  thee,  and  to  seek  reconciliation  with  thee  through  the  blood  of 
thine  only-begotten  Son,  and  also  to  be  so  displeased  with  our 
vices,  that  we  may  from  the  heart  submit  to  thee,  so  as  to  be 
governed  by  thy  Holy  Spirit,  until,  having  been  cleansed  from  all 
our  filth,  we  shall  come  to  that  blessed  glory  which  thou  hast 
.  prepared  for  us  in  heaven,  and  which  has  been  obtained  for  us 
by  the  blood  of  the  same,  thy  Son  Jesus  Christ. — Amen. 


Hectwre  &imi^^xixt'^* 

20.  And  all  the  mingled  people,  and  20.  Et  promiscuse  multitudini, 

all  the  kings  of  the  land  of  Uz,  and  all  et  cunctis  regibus  terrse  Uz,  et 

the  kings  of  the  land  of  the  Philistines,  cunctis  regibus   terrse   Philistim 

and  Ashkelon,  and  Azzah,  and  Ekron,  et  Ascalon  et  Gazse  et  Echron,  et 

and  the  remnant  of  Ashdod,  reliquiis  Azoth, 

Jeremiah,  after  having  spoken  of  his  own  nation  and  of 
the  Egyptians,  now  mentions  other  nations  who  were  pro- 
bably known  by  report  to  the  Jews  ;  for  we  see  in  the  cata- 
logue some  who  were  afar  off.  He  then  does  not  only  speak 
of  neighbouring  nations,  but  also  of  others.  His  object,  in 
short,  was  to  shew  that  God's  vengeance  w-as  near,  which 
would  extend  here  and  there,  so  as  to  include  the  whole 
world  known  to  the  Jews. 

We  stated  yesterday  the  reason  why  he  connected  the 
Egyptians  with  the  Jews ;  but  now  nothing  certain  can  be 
assigned  as  a  reason  with  regard  to  each  of  these  nations ; 
only  it  may  be  said  in  general,  that  the  Jews  were  thus 
reminded,  not  only  to  acknowledge  God's  judgment  towards 
them  as  an  evidence  of  his  wrath,  but  also  to  extend  their 
thoughts  farther  and  to  consider  all  the  calamities,  w^hich 
would  happen  to  nations  far  as  well  as  nigh,  in  the  same 
light,  so  that  they  might  know  that  human  events  revolve, 
not  by  chance,  but  that  God  is  a  righteous  judge,  and  that 
lie  sits  in  heaven  to  chastise  men  for  their  sins. 

It  is  a  common  proverb,  that  it  is  a  solace  to  the  miser- 
able to  see  many  like  them  ;  but  the  Prophet  had  something 
very  different  in  view  ;  for  it  was  not  his  object  to  alleviate 
the  grief  of  his  people  by  shewing  that  no  nations  would  be 
free  from  calamities ;  but  his  intention  was  to  shew  them  in 
due  time  that  whatever  happened  would  proceed  from  God ; 


CHAP.  XXV.  20.  COMMENTARIES  ON  JEREMIAH.  27l 

for  if  it  had  not  been  predicted  that  the  Chaldeans  would 
have  the  whole  of  the  east  under  their  dominion,  it  would 
have  been  commonly  said,  that  the  world  was  under  the 
rule  of  blind  fortune,  and  thus  men  would  have  become 
more  and  more  hardened  in  their  impiety  ;  for  it  becomes 
the  cause  of  obstinacy,  when  men  imagine  that  all  things 
happen  by  chance.  And  for  this  reason  God  severely  re- 
proves those  who  acknowledge  not  that  he  sends  wars, 
famine,  and  pestilence,  and  that  nothing  adverse  takes 
place  except  through  his  judgment.  Hence  the  Jews  were 
to  learn  before  the  time,  that  when  God  afflicted  them  and 
other  nations,  they  might  know  that  it  had  been  predicted, 
and  that  therefore  God  was  the  author  of  these  calamities, 
and  that  they  might  also  examine  themselves  so  as  to 
acknowledge  their  sins  ;  for  they  who  dream  that  the  world 
as  to  its  evils  is  governed  at  random  by  fortune,  do  not  per- 
ceive that  God  is  displeased  with  them ;  and  so  they  regard 
not  what  they  suffer  as  a  just  punishment. 

Many  indeed  confess  God  as  the  inflictor  of  punishment, 
and  yet  they  complain  against  him.  But  these  two  things 
ought  to  be  remembered, — that  no  adversity  happens  fortui- 
tously, but  that  God  is  the  author  of  all  those  things  which 
men  regard  as  evils, — and  that  he  is  so,  because  he  is  a 
righteous  judge  ;  which  is  the  second  thing.  God  then  in 
claiming  for  himself  the  disposal  of  all  events,  and  in  declar- 
ing that  the  w^orld  is  governed  at  his  will,  not  only  declares 
that  the  chief  power  and  the  supreme  government  is  in  his 
hand,  but  goes  farther  and  shews,  that  things  happening 
prosperously  are  evidences  of  his  goodness  and  justice,  and 
that  calamities  prove  that  he  cannot  endure  the  sins  of  men, 
but  must  punish  them.  To  set  forth  this  was  the  Prophet's 
design. 

He  says  that  God  threatened  all  the  promiscuous  multi- 
tude} The  word  yy^,  oreb,  means  a  swarm  of  bees  ;  and  it 
means  also  any  sort  of  mixture ;  and  hence,  when  Moses 

I  Venema  and  Blayney  connect  these  words  with  the  former  verse,  and 
consider  that  the  mixed  people  in  Egypt  are  meant ;  and  this  is  most  pro- 
bable. So  the  tS'gjo^..  "and  all  that  are  mixed  with  them."  The  Syr. 
is,  "  and  all  the  borders  of  it,"  that  is  Egypt.  The  Vulg.  is  a  para- 
phrase, "  and  the  whole  generally.''— jEJd. 


272  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVI. 

said  that  many  went  up  with  the  people,  he  used  this  word. 
(Ex.  xii.  38.)  Nehemiah  also  says  that  he  separated  such 
mixtures  from  the  people  of  God,  lest  they  who  had  become 
degenerated,  should  corrupt  true  religion.  (Neh.  xiii.  3.) 
That  the  Church,  then,  might  remain  true  and  faithful,  he 
says  that  he  took  away  2^^,  oreh,  or  this  mixture.  Now 
as  to  this  passage,  I  have  no  doubt  but  that  the  Prophet 
speaks  thus  generally  of  the  common  people ;  and  I  extend 
this  name  to  all  the  kingdoms,  of  Avhich  he  will  hereafter 
speak.  He  then  adds,  And  all  the  kings  of  the  land  of  Uz. 
We  know  that  this  was  an  eastern  land.  I  know  not  why 
Jerome  rendered  it  "  Ausitis,"  and  not  as  in  the  Book  of 
Job,  for  the  same  word  is  found  there,  (Job  i.  2 ;)  and  we 
find  that  Job  was  born  in  the  eastern  part  of  the  world,  for 
he  w^as  plundered  by  his  neighbours,  who  were  men  of  the 
east.  Some  think  that  it  was  Armenia  ;  but  it  could  hardly 
be  a  country  so  far  off,  for  Cilicia  was,  with  regard  to  Judea, 
in  the  middle  between  them.  I,  then,  rather  think  that  Uz 
was  directly  east  to  Judea. 

He  adds.  And  all  the  kings  of  the  land  of  the  Philis- 
tines. Whether  Palestine  had  then  many  kings  is  uncer- 
tain ;  it  seems  indeed  probable  ;  but  what  seems  doubtful 
to  me,  I  leave  as  such.  It  is  no  objection  that  he  men- 
tions all  the  kings,  since  he  afterwards  speaks  of  all  the 
kings  of  Tyre  and  Sidon,  though  neither  Tyre  nor  Sidou 
had  many  kings  ;  for  they  were  only  two  cities.  There  is 
then  no  doubt,  but  that  the  Prophet  in  speaking  of  all  the 
kings  of  the  land,  meant  that  though  they  succeeded  one 
another,  it  was  yet  decreed  in  heaven,  that  all  these  nations 
should  perish.  He  therefore  intended  to  obviate  every 
doubt ;  for  the  prophecy  was  not  immediately  fulfilled  ;  but 
the  nations,  of  whom  he  now  speaks,  retained  for  a  time 
their  state,  so  tliat  the  Prophet  might  have  appeared  false 
in  his  predictions.  Hence  he  distinctly  mentions  all  the 
kings,  so  that  the  faithful  might  suspend  their  judgment 
until  i\\Q  appointed  time  of  God's  vengeance  came. 

He  afterwards  mentions  Ashkelon ;  whicli  was  not  a 
maritime  cit}-,  though  not  far  from  tlie  sea.  Tlien  he  adds 
nii?,  oze,  which  we  call  Gaza,  for  the  Greek  transhitors  have 


CHAP.  XXV.  22.  COMMENTARIES  ON  JEREMIAH.  273 

SO  rendered  it.  But  what  the  Greek  and  Latin  writers  have 
thought,  that  it  was  called  Gaza,  because  Cyrus  deposited 
there  his  treasures  while  carrying  on  war  here  and  there,  is 
wholly  absurd  ;  and  it  was  a  frivolous  conjecture  which 
occurred  to  their  minds,  because  Gaza  means  a  treasure,  and 
the  Greek  translators  rendered  Oze,  Gaza ;  but  it  was  enter- 
tained without  much  thought.  The  situation  of  the  city  is 
well  known.  Pie  then  mentions  Ekron,  a  neighbouring  city, 
not  far  from  Azotas,  which  is  also  named.  The  Prophet 
says  Ashdod,  which  the  Greeks  have  rendered  Azotus,  and 
the  Latins  have  followed  them.  We  hence  see  that  the 
Prophet  refers  to  that  part  of  the  country  which  was  towards 
Syria. 

But  it  may  be  asked,  why  he  names  the  remnant  of  Ash- 
dod ?  Some  think  that  he  refers  to  neighbouring  towns,  not 
so  much  known,  as  Gath,  which  is  elsewhere  named,  but  less 
celebrated.  But  this  exposition  seems  to  me  forced  and 
absurd.  The  probability  is,  that  Ashdod  had  been  con- 
quered, but  that  owing  to  its  advantageous  locality  it  was 
not  wholly  forsaken.  For  n''*^^^^,  sharit,  means  what  is 
left  or  remains  after  a  slaughter.  What  remained  then  in 
Ashdod,  he  delivered  up  to  God's  sword,  that  it  might  be 
destroyed.     It  follows, — 

21.  Edom,  and  Moab,  and  the  21.  Edom  et  Moab  et  filiis  Am- 
diildren  of  Amnion,  mon, 

The  same  words  are  ever  to  be  repeated,  that  Jeremiah 
made  all  these  nations  to  drink  the  cup.  He  mentions  the 
Idumeans,  the  posterity  of  Esau,  and  also  the  Moabites,  the 
descendants  of  Lot,  as  also  were  the  Ammonites.  There  was 
a  relationship  between  these'three  nations  and  the  Israelites  ; 
hence  the  Prophet  seems  designedly  to  have  connected  these 
three  nations  together.     He  adds — 

22.  And  all  the  kings  of  22.  Et  omnibus  regibus  Tyri  et  omnibus 
Tyrus,  and  all  the  kings  of  regibus  Sidonis,  et  omnibus  regibus  insulse, 
Zidon,  and  the  kings  of  the  quae  est  {vel,  qui  sunt ;  nam  verbiim  mil- 
isles  which  are  beyond  the  Imn  ponitur ;  potest  igitur  hoc  tarn  ad  reges 
sea,  ipsos  quam  ad  insidani  referri ;  qui  sunt 

ergo)  ultra  mare, 

As  to  the  word  Island,  the  number  is  to  be  changed ; 
for  the  Prophet  means  not  one  island,  but  the  countries 

VOL.  III.  s 


274  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVI. 

beyond  the  sea.  Some  restrict  the  reference  to  Cyprus, 
Crete,  Mitylene,  and  other  islands  in  the  Mediterranean ; 
but  it  is  a  common  way  of  speaking  in  Hebrew,  to  call  all 
countries  beyond  the  sea  islands.  "  The  kings  of  the  islands 
shall  come.''  (Psalm  Ixxii.  10.)  The  Prophet  in  that  pas- 
sage calls  those  the  kinoes  of  the  islands  who  would  come  in 
ships  to  Judea.  So  also  in  this  place  we  may  understand  by 
the  kings  of  the  islands  all  those  who  were  beyond  the  sea. 

We  now  see  that  kings  of  one  age  only  are  not  those 
summoned  to  God's  tribunal  ;  for  wdiy  does  the  Prophet 
mention  all  the  kings  of  Tyre  and  all  the  kings  of  Sidon  ? 
Was  it  possible  for  these  two  cities  to  have  four  or  two  kings 
at  the  same  time?  But  we  must  bear  in  mind  what  I  have 
already  stated, — that  the  children  of  God  were  warned,  lest 
they  should  entertain  a  too  fervid  expectation  as  to  the  ful- 
filment of  this  prophecy.  It  is  then  the  same  as  if  he  had 
said,  "Though  God's  vengeance  may  not  come  upon  the 
present  king  of  Tyre  or  of  Sidon,  it  is  yet  suspended  over 
all  kings,  and  shall  be  manifested  in  its  time."^  Tyre  and 
Sidon,  we  know,  were  cities  of  Phoenicia,  and  very  cele- 
brated ;  and  Tyre  had  many  colonies  afar  off,  among  which 
the  principal  was  Carthage ;  and  the  Carthaginians  offered 
honourable  presents  to  it  every  year,  in  order  to  shew^  that 
they  w^ere  its  descendants.  And  Tyre  itself  was  a  colony  of 
Sidon,  according  to  historians ;  but  it  so  prospered,  that  the 
daughter  as  it  were  swallowed  up  the  mother.  But  it  ap- 
pears evident  that  there  were  kings  there  in  the  time  of 
Isaiah  and  Jeremiah,  though  in  the  time  of  Alexander  both 
cities  were  republics ;  for  many  changes  during  that  period 
had  taken  place  in  them.     Now*the  Prophet  says  only,  that 

'  The  kings  of  Jitdah  and  the  kings  of  other  countries  are  found  also 
mentioned;  and  the  reason  seems  to  be,  that  the  calamities  threatened  to 
them  did  not  come  at  once  on  one  generation,  but  gradually  on  succes- 
sive generations.  Such  was  the  case  with  respect  to  Judah,  and  also  with 
other  kingdoms ;  successive  attacks  were  made  until  they  were  at  last 
wholly  subjugated. 

As  we  find  in  Isaiah  xxiii.  2,  the  people  of  Tyre  called  "the  inhabitants 
of  the  isle,"  we  may  render  the  verse  thus, — 

22.  And  all  the  kings  of  Tyre,  and  all  the  kings  of  Sidon,  even  all  the 
kings  of  the  isle  which  is  by  the  side  of  the  sea. 
This  repetition  was  made  on  acQount  of  the  power  and  wealth  of  Tyre,  a 
place  thought  impregnable.     Sec  Isaiah  xxiii. — Ed 


CHAP.  XXV.  24.         COMMENTARIES  ON  JEREMIAH.  275 

Tjre  and  Sidoii  would  be  involved  in  the  punishment  which 
he  denounced  on  both  kings  and  people.     It  follows — 

23.  Dedan,  andTema,  and  23.  Et  Dedan  et  Thema  et  Buz,  et 
Buz,  and  all  that  are  in  the  cunctis  terminatis  in  angulo  {alii  vertimt, 
utmost  corners,  atonsos  coma,  sicut  etiam  ix.  cap.  ;  sed  illic 

de  hac  voce  dixi  quantum  ferebat  locus,) 

I  shall  now  only  touch  briefly  on  the  extreme  ones  in  a 
corner,  or  those  bounded  by  a  corner,  who  were  almost  un- 
known to  the  Jews  on  account  of  their  distance.^  After 
having  spoken  of  nations  so  very  remote,  that  he  might  not 
by  prolixity  be  tedious,  he  mentions  all  the  extreme  ones  in 
a  corner,  that  is,  those  who  were  bounded  by  the  farthest 
limits.  As  to  Dedan,  Tema,  and  Buz,  we  know  that  these 
countries  derived  their  names  from  their  founders.  Who 
Dedan  was,  we  learn  from  Moses,  and  also  who  Tema  and 
Buz  were.  (Gen.  xxv.  3,  lo  ;  1  Chron.  v.  14.)  Two  of  them 
were  descendants  of  Abraham  by  Keturah.^  There  is  no 
need  of  saying  more  of  these  countries,  for  they  are  not 
known  by  us  at  this  day,  and  we  cannot  learn  from  geogra- 
phers the  extent  of  any  of  these  countries ;  for  there  was 
hardly  a  place  at  the  time  when  heathen  writers  began 
their  records,  which  had  not  long  before  changed  its  name. 
We  however  conclude  that  these  were  eastern  countries.  It 
follows — 

24.  And  all  the  kings  of  24.  Et  omnibus  regibus  Arabise,  et  onmi- 
Arabia,  and  all  the  kings  of  bus  regibus  {yertunt  iterum)  Arabise  (sed 
the  mingled  people  that  mihi  non  placet,  neque  unquara  mihi  per- 
dwell  in  the  desert,  suadehunt  interpretes,  qui  tamen   in   hoc 

consentiunt,  repeti  proprium  Arahice 
nomen ;  cunctos  reges,  potius  vertam,  pro- 
miscui  vulgi,  vel,  gentium  hinc  inde  collec- 
tarum)  qui  habitant  in  deserto, 

The  Prophet  now  mentions  the  kings  of  Arabia,  who  were 
neighbours  on  one  side  to  the  Jews.  He  has  hitherto  men- 
tioned nations  towards  the  sea ;  he  has  named  many  mari- 
time towns,  and  also  others  which  were  at  some  distance 

1  See  Note  in  vol.  i.  p.  506. 

*  This  is  not  quite  correct.  Dedan — there  are  two  of  this  name  men- 
tioned, Gen.  X.  7,  and  Gen.  xxv.  3 ;  the  latter  is  probably  meant  here. 
Tema  was  one  of  Ishmael's  race,  Gen.  xxv.  15.  See  also  Job  vi.  19,  and 
Isaiah  xxi.  14. — Buz  was  one  of  Nachor's  posterity,  Gen.  xxii.  21  :  and  of 
this  family  was  Elihu,  the  most  remarkable  of  Job's  friends ;  he  was  a 
Buzite.     Job  xxxii.  1-6. — Ed. 


276  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVI. 

from  the  sea,  p-nd  yet  were  not  remote  ;  for  they  were  towns 
and  countries  intermediate  between  Judea  and  Syria  or 
Cilicia,  or  verging  towards  Cilicia.  He  now  speaks  of 
Arabia,  which  was  between  Egypt  and  Babylon.  And 
though  Arabia  was  divided  into  three  parts  ;  it  was  however 
sterile  where  it  bordered  on  Judea ;  it  might  therefore  be 
said  to  be  a  desert. 

But  the  Prophet,  in  the  first  place,  mentions  the  kings  of 
Arabia,  and  then  the  miscellaneous  kings,  as  we  may  call 
them,  that  is,  those  who  ruled  in  desert  regions  and  were 
hardly  of  any  repute  ;  we,  indeed,  know  that  they  were 
petty  robbers ;  and  these  Arabs  were  sometimes  called 
Schenites,  because  they  dwelt  in  tents.  I  therefore  consider 
that  these,  by  way  of  contempt,  were  called  kings  of  the 
promiscuous  multitude,  who  excelled  not  in  dignity  nor  in 
wealth  ;  and  hence  the  Prophet  adds,  that  they  dwelt  in  the 
desert,  being  a  wandering  people.     It  follows, — 

25.  And  all  the  kings  of  Zimri,  2.5.  Et  omnibus  regibus  Zimri,  et 
and  all  the  kings  of  Elani,  and  all  omnibus  regibus  Elam,  et  omnibus 
the  kings  of  the  Medes,  regibus  Medorum, 

He  now  mentions  nations  more  remote,  but  whose  fame 
was  more  known  among  the  Jews.  We,  indeed,  know  that 
the  Elamites,  who  dwelt  between  Media  and  Persia,  had 
ever  been  people  of  great  repute.  As  to  Media,  it  was  a 
very  large  kingdom  and  wealthy,  abounding  in  all  delicacies  ; 
and  we  also  know  how  fond  of  display  were  the  Medes. 
With  regard  to  Zimri}  it  was  an  obscure  nation  in  com- 
parison  with  the  Elamites  and  the  Medes.  The  Prophet, 
however,  intimates  that  every  part  of  the  earth,  even  the 
smallest  kingdom,  known  to  the  Jews,  would  be  visited  by 
God's  judgment,  so  that  the  whole  earth,  in  every  direction, 
would  become  a  witness  that  God  sits  in  heaven  as  a  judge. 
It  follows, — 

2G.  And  all  the  kings  of  the  26.  Et  omnibus  regibus  Aquilonis  tarn 
north,  far  and  near,  one  with     iis  qui  propinqui  sunt  quam  qui  rcmoti, 

'  Blayney  considers  Zimri  to  be  the  same  with  Zimran,  one  of  Abra- 
ham's sons  by  Keturah,  and  lie  and  his  brethren  were  sent  to  "the  east 
country."  (Gen.  xxv.  2,  G.)  The  Zamerceni,  mentioned  by  PHny  as 
inhabiting  some  part  of  Arabia,  were  probably  the  descendants  of  Zimri. 
—Ed. 


CHAP.  XXV.  26.  COMMENTARIES  ON  JEREMIAH.  277 

another,  and  all  the  kingdoms  viro  (hoc  est,    cuique)   contra  fratrem 

of  the  world,  which  are  upon  suum,  et  omnibus  regnis  terrae.  qu?e  sunt 

the  face  of  the  earth  :  and  the  super  faciem   terrae    {mutatur  quidem 

king   of  Sheshach  shall   drink  nomen,  ponit  pi^H,  ponit  noit^n :)  et 

after  them.  rex  Sesach  bibet  post  eos. 

The  Prophet  speaks  now  of  the  kings  of  the  north,  who 
bordered  on  the  king  of  Babylon  ;  for  as  to  Judea,  Babylon 
was  northward.  He  calls  all  those  who  were  towards  Chal- 
dea  the  kings  of  the  north.  He  then  says,  Whether  near  or 
remote,  every  one  shall  be  against  his  brother,  and,  in  short, 
all  the  kingdoms  of  the  earth  on  the  face  of  the  earth.  There 
is  no  doubt,  as  we  shall  see,  but  that  the  Prophet  put  in 
the  last  place  the  Chaldeans  and  their  king.  It  is  hence 
probable  that  what  he  here  predicts  was  to  be  accomplished 
by  the  hand  and  power  of  the  king  of  Babylon,  who  executed 
God's  vengeance  on  all  these  nations.  God,  then,  chose  for 
himself  the  king  of  Chaldea  as  a  scourge,  and  guided  him 
by  his  hand  in  punishing  all  the  lands  mentioned  here. 

I  have  already  reminded  you  that  this  was  not  predicted 
for  the  sake  of  the  Jews,  that  they  might  derive  any  allevia- 
tion to  their  grief  from  the  circumstance  of  having  associates, 
because  the  condition  of  others  was  nothing  better;  but 
that  God's  design  was  another,  that  is,  that  in  so  great  a 
confusion  of  all  things,  when  heaven  and  earth,  as  they  say, 
were  blended  together,  they  might  know  that  nothing  hap- 
pens through  the  blind  will  of  fortune.  For  God  had  already 
testified  by  the  mouth  of  his  servant  what  he  would  do,  and 
from  this  prophecy  it  was  easy  to  conclude  that  all  these 
chano-es  and  violent  commotions  were  the  effects  of  God's 

o 

judgment. 

The  Prophet,  after  liaving  shewn  that  the  most  grievous 
calamities  were  nigh  all  the  nations  who  were  neighbours 
to  the  Jews,  and  whose  fame  had  reached  them,  says,  in  the 
last  place,  that  the  king  of  Sheshach  would  drink  after  them. 
Hitherto  the  Prophet  seems  to  have  exempted  the  king  of 
Babylon  from  all  trouble  and  danger  ;  for  he  has  mentioned 
all  the  nations,  and  has  spoken  not  only  of  those  who  were 
nigh  the  Jews,  but  also  of  the  Persians,  the  Modes,  and 
others.  What,  then,  could  have  been  the  design  of  all  this, 
if  the  king  of  Babylon  had  been  passed  by  ?    It  might  have 


278  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVI. 

been  asked,  how  can  it  be  right  and  consistent  that  this 
tyrant  should  escape  punishment,  though  he  was  of  all  the 
most  cruel  and  the  most  wicked  ?  Hence  the  Prophet  now 
says,  that  the  king  of  Babylon,  how  much  soever  his  violence 
prevailed  among  all  nations,  and  raged  unpunished,  would 
yet  in  his  time  be  brought  to  a  reckoning.  The  meaning 
then  is,  that  God  would  defer  the  punishment  of  the  Chal- 
deans until  he  employed  them  in  destroying  all  the  nations 
of  which  Jeremiah  lias  hitherto  spoken. 

Respecting  the  king  of  Babylon  being  called  the  king  of 
Sheshach,  a  question  has  been  raised,  and  some  think  that 
some  unknown  king  is  intended  ;  for  we  know  that  the 
word  is  a  proper  name,  as  it  appears  from  some  passages  of 
Scripture.  (1  Kings  xi.  40  ;  2  Chron.  xii.  2.)  But  this 
opinion  is  not  well  founded  ;  for  the  Prophet  no  doubt 
speaks  here  of  some  remarkable  king  ;  and  there  is  also  no 
doubt  but  that  he  reminded  them  of  some  most  important 
event,  so  that  there  was  no  reason  why  delay  should  depress 
the  minds  of  the  faithful,  though  they  saw  that  this  Sheshach 
was  not  immediately  punished  with  the  rest.  Others  con- 
jecture that  Sheshach  was  a  renowned  city  in  Chaldea.  But 
there  is  no  necessity  for  us  to  adopt  such  light  and  frivo- 
lous conjectures.  I  have  no  doubt  but  that  the  opinion 
which  the  Ciialdee  paraphraser  has  followed  is  the  true  one, 
that  is,  that  Sheshach  was  Babylon.  For  the  sort  of  alpha- 
bet which  the  Jews  at  this  day  call  ^^Hi^^,  atbash,  is  no  new 
invention  ;  it  appears  from  Jerome  it  had  been  long  known  ; 
he,  indeed,  derived  from  great  antiquity  the  practice,  so  to 
speak,  of  counting  the  letters  backwards.  They  put  the 
last  letter,  H,  in  the  place  of  &<,  the  first,  and  then  ^  in 
the  place  of  i,  and  D  being  in  the  middle  of  the  letters  was 
put  for  ^ ;  and   so   they  called   Babel   Slieshach.^     And  to 

*  Both  Venema  and  Gataker  regard  this  as  one  of  the  vagaries  of  the 
Rabbins,  though  countenanced  by  Jerome.  Various  have  been  the 
reasons  assigned  for  calling  Babylon  Sheshach.  Some  derive  the  Avord 
from  ^'^^,  wliich  means  in  Syriac,  to  dwell,  lo  rest,  and  consider  "1  a 
formative  letter  ;  and  then  they  render  it  "  a  great  habitaiion."  Others 
derive  it  from  an  Arabic  root  which  means  to  be  swift  or  to  advance 
swiftly— the  character  of  the  sun  or  fire,  which  was  deified.  The  third 
party  say,  that  it  signifies  a  feast,  like  the  Saturnalian,  which  the  Chal- 
deans called  <r«*««v;  for  it  was  during  a  feast  that  Babylon  was  taken,  so 


CHAP.  XXV.  26.  COMMENTARIES  ON  JEREMIAH.  279 

designate  Babylon  by  an  obscure  name  was  suitable  to  the 
design  of  the  Prophet.  But  every  doubt  is  removed  by 
another  passage  in  this  Prophet,  "  How  is  Sheshach  de- 
molished !  how  fallen  is  the  glory  (or  praise)  of  the  whole 
earth  !  how  overthrown  is  Babylon  i"  (Ch.  li.  40.)  There, 
no  doubt,  the  Prophet  explains  himself ;  there  is  therefore 
no  need  to  seek  any  other  interpretation.  It  is  a  common 
thing,  as  we. know,  with  the  prophets  to  repeat  the  same 
thing  in  other  words  ;  as  he  had  mentioned  Sheshach  in  the 
first  clause,  to  prevent  any  doubt  he  afterwards  mentioned 
Babylon. 

But  here  a  question  arises  ;  why  did  not  the  Prophet 
openly  and  plainly  denounce  ruin  on  the  king  as  well  as  on 
the  Chaldean  nation  ?  Many  think  that  this  was  done 
prudently,  that  he  might  not  create  an  ill-will  towards  his 
own  people  ;  and  Jerome  brings  forward  a  passage  from 
Paul,  but  absurdly,  where  he  says,  *'  Until  a  defection  shall 
come,''  (2  Thess.  ii.  3  ;)  but  he  did  not  understand  that  pas- 
sage, for  he  thought  that  Paul  spoke  of  the  Roman  enipire. 
One  error  brings  another;  he  supposed  that  Paul  was  cautious 
that  he  might  not  excite  the  fury  of  the  Roman  Emperor 
against  the  Church  ;  but  it  was  no  such  thing.  Now,  they 
who  reject  the  opinion,  which  is  the  most  correct,  that  She- 
shach was  Babylon,  make  use  of  this  argument, — that  the 
Prophet  was  not  afraid  to  speak  of  Babylon,  because  he  had 
declared  openly  of  it  what  he  had  to  say,  as  we  have  already 
seen  in  other  places,  and  as  it  will  appear  more  clearly  here- 
after. But  I  do  not  allow  that  the  Prophet  was  afraid  to 
speak  of  Babylon,  for  we  find  that  he  boldly  obeyed  God, 
so  that  he  stood  firm,  as  we  may  say,  in  the  midst  of  many 
deaths  ;  but  I  think  that  he  concealed  the  name  for  another 
reason,  even  that  the  Jews  might  know  that  they  had  no 

that  there  was  thus  an  intimation  given  of  this  by  calUng  him  the  king  of 
this  feast.     See  ch.  li.  39. 

But  the  most  probable  account  is  that  given  by  Gataker,  that  Babylon 
was  thus  called  from  an  idol  in  great  repute  in  the  city,  named  Sheshach 
or  Shach,  and  that  it  was  on  the  festival  of  this  idol  that  the  city  was 
taken.  This  accounts  for  this  name  being  given  to  it,  when  its  destruction 
is  especially  referred  to.  Mishael,  which  terminated  with  God's  name, 
was  changed  into  Meschach,  or  rather  Mishach,  which  contained  the  name 
of  the  Babylonian  idol.     (Dan.  i.  7.) — Ed. 


280  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVI. 

cause  to  be  in  a  liurry,  though  the  punishment  of  Babylon 
had  been  predicted,  for  the  prophecy  was,  as  it  were,  buried, 
inasmuch  as  the  Prophet  withheld  the  very  name  of  Baby- 
lon. It  was  not,  then,  his  purpose  to  provide  for  the  peace 
of  the  Church,  nor  was  he  afraid  of  the  Chaldeans,  lest  he 
should  kindle  their  fury  against  God's  people  ;  he  had  no 
such  thing  in  view,  but  wished  rather  to  restrain  too  much 
haste. 

And  this  appears  from  the  context ;  Drink,  he  says,  shall 
the  king  of  Sheshach  after  them  ;  that  is,  all  these  nations 
must  drink  before  God  shall  touch  the  king  of  Babylon. 
He  will  not,  then,  be  an  idle  spectator  of  all  these  calamities, 
but  his  severity  will  proceed  through  all  lands  until  it 
reaches  its  summit ;  and  then,  he  says,  this  king  shall  drink 
after  the  rest.  •  Now,  it  might  have  seemed  a  poor  consola- 
tion that  God  would  for  so  long  a  time  spare  the  king  of 
Babylon  ,'  but  all  God's  children  ought  nevertheless  to  have 
acquiesced  in  the  admonition  given  them,  that  though  they 
were  to  bear  in  mind  that  each  of  these  nations  were  to  be 
punished  by  God's  hand,  they  were  yet  to  believe  that  the 
king  of  Babylon  would  have  his  turn,  and  that  they  there- 
fore were  to  restrain  themselves,  and  not  to  be  carried  away 
by  too  hasty  a  desire  to  look  for  his  punishment,  but 
patiently  to  bear  the  yoke  of  tyranny  laid  on  them,  until 
the  seasonable  time  came  of  which  they  had  been  reminded. 
It  follows, — 

27.  Therefore    thou  shall   say   unto  27.   Et  dices  ad  eos,  Sic  dicit 

them,  Thus  saith  the  Lord  of  hosts,  the  Jehova  exercituum,Deus  Israel, 

God  of  Israel,  Drink  ye,  and  be  drunken,  Bibite  et  inebriamini,  voniite  et 

and  spue,  and  fall,  and  rise  no  more,  be-  cadite,  et  no   surgatis   a   facie 

cause   of  the  sword  which  I  will  send  gladii,   quern    ego   mitto   inter 

among  you.  vos. 

Here  the  Prophet  returns  to  his  former  discourse.  He 
had  said  that  a  cup  was  extended  to  him  by  God's  hand, 
that  he  miglit  give  it  to  all  nations  to  drink.  He  now  repeats 
and  confirms  the  same  thing,  not  indeed  that  he  brought 
this  message  to  all  the  nations  ;  for  we  have  said  the  benefit 
arising  from  these  predictions  belonged  only  to  the  Jews. 
Neither  the  Tyrians  nor  the  Sidonians  ever  knew  that  they 
were  punished  by  God's  hand  when  they  were  plundered  by 


CHAP.  XXV.  27.  COMMENTARIES  ON  JEREMIAH.  281 

their  enemies  ;  this  never  came  to  their  minds,  nor  had  this 
been  ever  taught  them.  The  Prophet  had  not  been  appointed 
their  teacher  ;  but  his  duty  was  only  to  warn  his  own  nation. 
However,  the  Prophet,  that  his  predictions  might  have 
greater  authority,  is  here  introduced  as  God's  herald,  de- 
nouncing ruin  on  all  nations.  Thou  shalt  therefore  say  to 
them,  Thus  saith  Jehovah,  &c.  The  true  God  was  unknown 
to  these  heathens,  except  they  had  heard  that  God  was 
worshipped  in  Judea ;  but  at  the  same  time  they  despised, 
yea,  hated  true  religion.  But,  as  I  have  already  said,  the 
Prophet  addressed  his  own  people,  the  Jews  alone,  though 
he  spoke  of  aliens  and  distant  nations.  I  cannot  advance 
further  now. 

PRAYER. 

Grant,  Almighty  God,  that  since  there  are  before  our  eyes  so  many 
evidences  of  thy  judgments  and  of  thy  goodness,  we  may  advance 
in  the  fear  of  thy  name,  and  not  go  on  to  kindle  thy  wrath  more 
against  us,  but  that,  being  touched  with  true  repentance,  we 
may  seek  to  be  reconciled  to  thee,  and  that,  commiserating  the 
many  evils,  by  which  the  world  is  at  this  day  afflicted,  we  may 
also  strive  to  restore  those  to  the  right  way  who  seem  to  give 
themselves  up  to  their  own  ruin,  so  that  by  converting  those  to 
thee  who  are  now  far  away  and  aliens,  thy  name  may  be  more 
glorified  and  proclaimed  by  us  with  one  consent,  through  Christ 
Jesus  our  Lord. — Amen. 


iLccture  §.\\\tX^^%t'tMX{X% 

We  began  yesterday  to  explain  the  verse  in  which  Jere- 
miah bids  all  nations  to  drink  of  the  cup  until  they  were 
drunken.  Of  the  metaphor  of  the  cup  an  explanation 
has  already  been  given  :  the  reason  is,  because  God  in  his 
infinite  wisdom  knew  what  every  one  deserved,  or  how  just 
it  was  to  chastise  at  one  time  in  a  lighter,  and  at  another 
time  in  a  heavier  degree.  As  then  the  measure  is  not  the 
same,  the  similitude  of  a  cup  is  most  suitable.  Further,  God 
sometimes  gives  a  cup  to  drink,  that  he  who  cannot  bear  a 
heavier  punishment  may  only  taste  it.  For  we  know  that 
God  deals  more  severely  with  the  strong  and  the  obstinate: 


282  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVII. 

but  when  any  one  is  weak,  he  is  treated  more  gently,  and  is 
made  only  to  sip  or  to  taste  of  the  cup. 

But  the  Prophet  says  here  that  they  were  to  drink  until 
they  became  drunken,  according  to  what  is  said  in  another 
place,  when  the  heathens  are  spoken  of,  "  They  shall  even 
exhaust  the  very  dregs."  And  God  makes  men  drunken, 
as  I  have  said  before,  even  when  he  blinds  them  and 
gives  them  the  spirit  of  giddiness  or  stupor.  (Obad. 
verse  26.)  But  the  word  drunkenness  refers  to  external 
chastisements.  Drink  ye,  then,  and  he  drunken;  that  is, 
"think  ye  not  that  you  have  suffered  all,  when  God  begins 
to  punish  you  and  has  given  you  one  draught  only  ;  but  the 
Lord  will  make  you  thoroughly  drunken.''  And  hence  he 
adds.  Vomit  ye  and  fall ;  for  they  who  indulge  in  excess 
and  fill  themselves,  so  that  they  almost  burst,  must  neces- 
sarily disgorge  themselves.  And  vomiting  disorders  the 
brain,  so  that  the  feet  can  no  longer  perform  their  office,  and 
no  part  of  the  body  retains  its  power.  The  meaning  then 
is,  that  as  God  had  for  a  long  time  deferred  his  judgment, 
and  all  nations  had  hardened  themselves  when  his  long- 
suffering  invited  them  to  repentance,  the  most  dreadful  ven- 
geance was  now  nigh  them  all,  a  vengeance  which  would 
compensate  for  the  delay  or  the  length  of  endurance. 

Some  interpreters  lience  conclude,  that  the  punishment 
of  all  the  nations  of  v/hom  the  Prophet  now  speaks,  would 
be  of  no  avail  to  them :  but  this  seems  not  to  me  to  be  well 
founded.  For  he  has  spoken  of  the  chosen  people  ;  and  it 
is  certain  that  some  of  them  repented,  however  small  the 
number  was,  and  we  shall  also  see  that  pardon  and  salvation 
are  promised  even  to  the  heathens,  after  the  execution  ot 
God's  judgments.  I  therefore  thus  simply  interpret  these 
words, — that  they  should  not  only  taste  of  the  cup,  but 
also  drink  to  excess,  so  as  to  become  like  drunken  men, 
wholly  stupified,  because  the  heaviness  of  their  punishment 
would  deprive  them  of  reason.  In  no  way  more  solid  is  tlie 
reason  given  by  Jerome,  when  he  says  that  the  Prophet's 
discourse  refers  to  the  reprobate,  because  he  subjoins,  And 
rise  no  more.  Jerome  thought,  that  by  this  expression 
extreme  despair  is  intimated.     But  the  Prophet,  in  my  judg- 


CHAP.  XXV.  28.         COMMENTARIES  ON  JEREMIAH.  283 

ment,  meant  nothing  else  than  that  God's  vengeance  on  all 
the  nations  would  'be  so  great  that  vestiges  of  it  would 
remain  after  a  length  of  time  ;  as  the  case  is  with  a  drunk- 
ard, who  cannot  get  rid  of  the  effects  of  his  excess  in  a  night 
or  in  a  day,  but  he  remains  stupid  for  some  time,  or  be- 
comes frantic.  This  is  what  the  Prophet  means  when  he 
says,  and  they  shall  rise  no  more} 

It  now  follows,  On  account  of  the  sword  ivhich  I  send 
among  you.  He  now  expresses  without  a  figure  what  he 
had  said  of  drunkenness  and  vomiting,  even  that  so  great  a 
horror  would  seize  their  minds,  that  they  would  lie  down 
wholly  stupified.  But  God  declares  that  he  would  send  a 
sword  against  them,  that  the  Jews  might  understand,  as  it 
has  been  already  stated,  that  when  all  things  would  be  in  a 
state  of  almost  entire  confusion,  yet  God's  judgment  would 
be  within  the  limits  of  moderation.     It  now  follows — 

28.  And  it  shall  be,  if  they  refuse  28.  Et  erit,  si  renuerint  ad  sum- 
to  take  the  cup  at  thine  hand  to  endum  (hoc  est,  suraere)  calicem  e 
drink,  then  shalt  thou  say  unto  them,  manu  tua  ad  bibendum,  tunc  dices  ad 
Thus  saith  the  Lord  of  hosts,  Ye  eos  (copula  enim  debet  resolvi  m 
shall  certainly  drink.  adverbiinn  temporis,)  Sic  dicit  Je- 

hova  exercituum,  Bibendo  bibetis. 

In  this  verse  the  Prophet  intimates,  that  however  refrac- 
tory the  nations  might  be,  yet  they  could  effect  no  good  by 
their  obstinacy,  for  willing  or  unwilling  they  would  be  con- 
strained to  drink  of  the  cup.  But  in  order  to  render  the 
matter  more  striking,  he  introduces  them  as  refusing ;  If 
they  refuse  to  take  the  ciq?,  thou  shalt  say  to  them,  says  God, 
Drinking  ye  shall  drink.  We  have  before  said  that  the 
Prophet  was  not  set  a  teacher  over  the  heathens:  hence 
what  he  declares  here  appertained  not  to  aliens  ;  but  the 
whole  benefit  belonged  to  God's  Church.  Therefore  what  is 
said  was  spoken  for  God's  people,  even  that  they  might  know 
that  as  God  had  determined  to  punish  the  wickedness  of 

^  It  is  better,  as  in  verse  16,  to  connect  "  the  sword"  with  this  last  verb  : 
the  verse  then  would  read  thus, — 

27.  And  say  thou  to  them,  thus  saith  Jehovah  of  hosts,  the  God  of 

Israel,  Drink  ye  and  be  drunken,  vomit  also  and  full;  and  ye  shall 

not  rise  up  before  the  sword  which  I  shall  send  among  you. 

The  representation  is,  that  they  would  be  so  drunken  as  not  to  keep  on 

their  legs,  and  that  having  fallen  they  would  not  be  able  to  rise  to  make  any 

resistance  to  the  attack  made  upon  them.  —  Erl. 


284  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVII. 

men,  none  of  all  those  threatened  with  judgment  could  pos-. 
sibly  escape.  Men  indeed  are  often  like  unruly  horses,  who 
kick  and  are  ferocious,  and  rage  against  their  rider,  and  also 
bite  ;  but  the  Prophet  shews  that  God  possesses  a  power 
sufficient  to  quell  such  obstinacy.  He  however  reminds  us 
how  rebellious  most  would  be,  nay,  almost  all,  wdien  chastised 
by  God's  hand.  It  is  indeed  a  rare  instance  when  he  who 
has  sinned,  willingly  and  calmly  submits  to  God,  and  owns 
that  he  is  justly  punished  :  nay,  they  who  confess  that  they 
have  deserved  some  heavy  punishment,  do  yet  complain 
against  God ;  for  they  dread  his  vengeance,  and  apprehend 
not  his  mercy,  and  promise  not  to  themselves  any  pardon. 
There  is  then  no  wonder  that  the  Prophet  ascribes  here  to 
wicked  men,  both  Jews  and  aliens,  so  hard  and  rebellious 
a  spirit,  that  they  would  resist  God,  and  try  to  extricate 
themselves  from  his  hand,  in  short,  that  they  would  by  all 
means  attempt  to  escape  his  judgment. 

This  is  the  reason  why  he  says,  If  they  refuse  to  take  the 
cup  from  thy  hand.  We  hence  see  that  we  are  not  to  take 
the  words  in  their  literal  sense:  for  the  Prophet  did  not 
speak  to  aliens,  but  what  he  had  in  view  was  the  event  itself, 
or  rather  the  disposition  of  the  people.  These  nations  had 
indeed  some  powder,  and  doubtless  they  strenuously  defended 
their  own  safety  ;  and  this  was  the  act  of  refusing  intended 
by  the  Prophet.  For  when  the  enemy  attacked  the  Moabites, 
they  did  not  immediately  yield  ;  and  the  same  was  the  case 
with  otliers.  Tyre  was  almost  unassailable,  for  it  was  situ- 
ated in  the  sea ;  where  it  was  easy  to  prevent  the  approach 
of  enemies.  As  then  they  had  resolutely  opposed  their 
enemies,  they  are  said  to  have  refused  the  cup  from  God's 
hand,  for  they  thought  that  they  could  keep  off  the  coming 
evil.  But  however  inconquerable  they  thought  themselves 
to  be,  and  how  much  soever  they  trusted  in  their  own  power, 
yet  God  says,  that  their  efforts  would  be  in  vain  and  useless  : 
drinking,  he  says,  ye  shall  drink}     The  reason  follows — 

•  Or  v,e  may  render  the  words  literally  as  Ihey  arc, — 
Drink  ye, — ye  shall  drink. 
The  first  verb  is  an  imperative,  and  the  second  is  in  the  future  tense,  and 
may  be  rendered,  "  ye  must  drink,"  for  the  future  may  thus  be  often  nn- 
dered. — Ed. 


CHAP.  XXV.  29.  COMMENTARIES  OX  JEREMIAH.  285 

29.  For,  lo,  I  begin  to  bring  evil  29.  Quia  eece  in  urbe  in  qua  in- 

on  the  city  which  is  called  by  my  vocatum  nomen   meum  super  earn, 

name,  and  should  ye  be  utterly  un-  ego  incipio  ad   malefaciendum    (ad 

punished?     Ye  shall  not  be  unpun-  malum  inferendum.)  et  vos  innoxii 

ished :  for  I  will  call  for  a  sword  upon  eritis  ?   non  eritis  innoxii ;  quia  gla- 

all  the  inhabitants  of  the  earth,  saith  dium  ego  advoco  super  incolas  terrse, 

the  Jjord  of  hosts.  dicit  Jehova  exercituum. 

A  proof  is  added  by  comparing  the  less  and  the  greater  ; 
for  the  Prophet  reasons  thus, — "  If  God  spares  not  the  city 
in  which  he  has  chosen  a  temple  for  himself,  and  designed 
his  name  to  be  invoked,  how  can  he  spare  aliens  to  whom 
he  has  never  made  any  promise,  as  he  regarded  them  as 
strangers  ?  If  then  the  green  tree  is  consumed,  how  can 
the  dry  remain  safe  ?"  This  is  the  import  of  the  passage. 
The  Apostle  uses  the  same  argument  in  other  words  ;  for 
after  having  said  that  judgment  would  begin  at  God's  house, 
he  immediately  shews  how  dreadful  that  vengeance  of  God 
was  to  be  which  awaited  his  open  enemies  !    (1  Peter  iv.  17.) 

"We  may  hence  gather  a  useful  doctrine.  Since  God  not 
only  declares  that  he  will  be  indiscriminately  the  avenger  of 
wickedness,  but  also  summons  in  the  first  place  his  Church 
which  he  has  chosen  before  his  tribunal,  its  condition  may 
seem  to  be  w^orse  than  that  of  alien  nations.  Hence  the 
minds  of  the  godly,  when  they  view  things  in  this  light, 
might  be  much  depressed.  It  seems  a  singular  favour  of 
God,  that  he  unites  us  to  himself ;  but  yet  this  honour  seems 
only  to  lead  to  punishment :  for  God  connives  at  the  wick- 
edness of  heathens,  and  seems  to  bury  them  in  oblivion  ; 
but  as  soon  as  we  fall  into  sin,  we  perceive  signs  of  his 
■  wrath.  It  would  then  be  better  to  be  at  a  distance  from 
him,  and  that  he  should  not  be  so  solicitous  in  his  care  for 
us.  Thus  the  faithful  view  the  unbelieving  as  in  a  better 
state  than  themselves.  But  this  doctrine  mitigates  all  the 
sharpness  of  that  grief,  which  might  otherwise  occasion  great 
bitterness.  For  when  it  is  represented  to  us,  that  God 
begins  at  his  Church,  that  he  may  more  heavily  punish  the 
unbelieving  after  having  long  endured  them,  and  that  they 
may  thus  be  far  more  grievously  dealt  with  than  the  faithful, 
as  the  dry  tree  is  much  sooner  consumed  than  the  green, — 
when  therefore  this  is  set  before  us,  we  have  doubtless  a 
ground  for  comfort,  and  that  not  small  nor  common. 


286  COMMENTARIES  ON  JEREMIAH.  LEOT.  XCVII. 

We  hence  see  why  Jeremiah  added  this, — that  how  much 
soever  the  nations  would  resist  God,  they  would  yet  be  con- 
strained, willing  or  unwilling,  to  yield,  as  God  w^as  more 
powerful  than  they  ;  and  for  this  reason,  that  since  God 
would  not  spare  his  chosen  people,  the  heathens  could  by  no 
means  escape  unpunished,  and  not  find  him  to  be  the  judge 
of  the  world.  Let  then  this  truth  be  remembered  by  us, 
whenever  our  flesh  leads  us  to  complain  or  to  be  impatient ; 
for  it  is  better  for  us  that  God  should  begin  with  us,  as  at 
length  the  wicked  shall  in  their  turn  be  destroyed,  and  that 
we  should  endure  temporal  evils,  that  God  may  at  length 
raise  us  up  to  the  enjoyment  of  his  paternal  favour.  And 
for  this  reason  Paul  also  says,  that  it  is  a  demonstration  of 
the  just  judgment  of  God  when  the  faithful  are  exposed  to 
many  evils.  (2  Thess.  i.  4,  5.)  For,  when  God  chastises 
his  own  children,  of  whose  obedience  he  yet  approves,  do  we 
not  see  as  in  a  glass  what  is  yet  concealed  ?  even  the  dread- 
ful punishment  that  awaits  all  the  unbelieving.  God,  then, 
represents  to  us  at  this  day  the  destruction  of  his  enemies 
by  the  paternal  chastisements  with  which  he  visits  us  ; 
and  they  are  a  certain  proof  or  a  lively  exhibition  of  that 
judgment  which  the  unbelieving  fear  not,  but  thoughtlessly 
deride. 

Now,  he  says,  Behold  I  begin  to  bring  evil,  &c.  The  verb 
yin,  ero,  means  properly  to  do  evil ;  and  it  would  be  a 
strange  thing  to  say  that  God  does  evil,  were  it  not  that 
common  usage  explains  the  meaning.  They  who  are  in  any 
measure  acquainted  with  Scripture  know  that  calamities  are 
called  evils,  that  is,  according  to  the  percej^tions  of  men. 
The  Lord  then  is  said  to  bring  evil  on  men,  not  because  he 
injures  them  or  deals  unjustly  and  cruelly  with  them,  but 
because  what  is  adverse  to  men's  minds  is  thought  to  be  by 
them,  and  is  called  evil.  Then  he  says,  /  begin  to  do  evil 
in  the  city  on  which  my  name  is  called}  God's  name  is 
called  on  a  people,  when  he  promises  to  be  their  guardian 

^  The  literal  rendering  is,  "  which  is  called  my  name  on  it :"  and  the 
ISept.  tried  to  imitate  the  Hebrew  idiom  by  retaining  "  on  it,"  inconsist- 
ently with  the  Greek  idiom  ;  but  the  Vulg.  retains  tlie  cliaracter  of  the 
Latin,  and  renders  the  phrase,  *'  on  which  my  name  is  called."  The 
Welsh,  according  to  its  idiom,  is  literally  the  Hebrew.— ^c?. 


CHAP.  XXV.  2.9.  COMMENTARIES  ON  JEREMIAH.  287 

and  defender,  and  his  name  is  said  to  be  called  upon  men, 
when  they  betake  themselves  to  his  guardianship  and  pro- 
tection. 

But  we  must  notice  the  real  meaning, — that  God's  name 
is  called  on  a  people,  when  they  are  deemed  to  be  under  his 
guardianship  and  keeping  ;  as  God's  name  is  called  on  the 
children  of  Abraham,  because  he  had  promised  to  be  their 
God  ;  and  they  boasted  that  they  were  his  peculiar  people, 
even  on  account  of  their  adoption.  So  God's  name  was 
called  on  Jerusalem,  because  there  was  the  Temple  and  the 
altar ;  and  as  God  called  it  his  rest  or  habitation,  his  name 
w^as  there  well  known,  according  to  what  we  say  in  French, 
Se  reclamer,  use  reclame  d'un  tel,  that  is,  such  an  one  claims 
this  or  that  as  his  patron,  so  that  he  shelters  himself  under 
his  protection.  So  also  the  Jews  formerly  called  on  God's 
name,  when  they  said  that  they  had  been  chosen  to  be  his 
people  :  nay,  this  may  also  be  applied  to  men  ;  for  the  name 
of  Jacob,  Isaac,  and  Abraham  was  called  on  the  twelve  tribes, 
even  for  this  reason, — because  they  regarded,  when  seeking 
to  rely  on  God's  covenant,  their  own  origin,  for  they  had 
descended  from  the  holy  fathers,  with  whom  God  had  made 
his  covenant,  and  to  whom  he  had  promised  that  he  would 
be  ever  their  God.  All  the  Israelites  called  on  Abraham, 
not  that  they  offered  him  worship,  but  that,  as  they  were  his 
offspring,  they  might  feel  justly  assured  that  the  gratuitous 
covenant  by  which  God  had  adopted  them  to  himself,  had 
been  transmitted  to  them.  But  this  calling  may  be  also 
taken  in  another  sense,  even  because  they  daily  appeased 
God  by  sacrifices  and  prayers :  when  they  committed  their 
safety  to  God,  there  was  a  sacrifice  always  added,  and  recon- 
ciliation was  also  promised.  Then  to  be  called  upon  or  in- 
voked, ^5*^pJ,  nukora,  may  be  taken  in  this  sense,  even  that 
they  knew  that  God  w^as  reconciled  to  them,  when  they  from 
the  heart  repented.  Since  then  God's  name  was  called  upon 
in  that  city,  how  was  it  possible  that  the  Gentiles  should 
escape  that  judgment  to  which  the  holy  city  was  of  be  ex- 
posed ? 

But  the  former  view  seems  to  me  the  best ;  and  there 
is  no  doubt  but  that  God  speaks  here  to  the  free  adoption 


288  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVII. 

by  which  he  had  chosen  that  people  for  liimself :  hence  was 
the  mvocation  or  the  glorying  of  which  he  now  speaks. 

But  as  it  was  difficult  to  make  the  Jews  to  believe  what 
the  Prophet  had  said,  he  dwells  on  tlie  subject,  and  repeats 
what  was  before  sufficiently  clear.  He  not  only  says,  Shall 
ye  he  treated  as  innocent  ?  but  he  mentions  the  word  twice, 
Shall  ye  by  being  treated  as  innocent  be  treated  as  innocent  f- 
And  thus  he  rebuked  the  perverse  contumacy  by  which  the 
heathens  were  filled,  while  looking  on  their  wealth,  their 
number,  and  other  things,  and  at  the  same  time  disregard- 
ing all  that  the  prophets  proclaimed  at  Jerusalem,  as  though 
it  was  nothing  to  them.  The  question  is  in  itself  emphati- 
cal,  ''  Can  ye  by  any  means  be  treated  as  innocent  t'  The 
verb  T^'p'^,  nuke,  means  to  be  innocent,  but  it  is  applied  to 
punishment  ;  as  the  word  jl^,  oun,  which  means  iniquity,  is 
used  to  designate  punishment.  So  he  is  said  not  to  be  inno- 
cent who  cannot  exempt  himself  from  God's  judgment,  nor 
be  free  from  it. 

He  confirms  this  sentence  when  he  says,  For  a  sword  am 
I  calling  for  on  all  the  inhabitants  of  the  earth,  saith  Jehovah 
of  hosts.  This  confirmation  is  by  no  means  superfluous,  for  the 
insolence  of  the  nations  had  increased  through  the  forbear- 
ance of  God,  for  they  had  for  a  long  time,  yea,  for  many  ages, 
been  in  a  quiet  state,  and  had  indulged  themselves  in  their 
pleasures,  and  slept  as  it  were  in  their  own  dregs,  according 
to  what  is  said  elsewhere.  The  Prophet  then  says  now,  that 
God  was  calling  for  a  sword  on  all  the  inhabitants  of  the 
earth.  For  he  had  often  and  in  various  Avays  chastised  his 
own  people,  while  the  Gentiles  were  not  in  any  danger  and 
free  from  troubles.  (Jer.  xlviii.  11.)  But  he  says  now  that 
he  was  calling  for  a  sword  to  destroy  all  those  whom  he 
seemed  to  have  forgiven. 

But  God  is  said  to  have  called  for  men  as  well  as  for  a 
sword  ;  for  Nebuchadnezzar  is  said  to  have  fought  under 
the  banner  of  God  ;  he  is  said  to  have  been  like  a  hired 
soldier.     But  God  now  speaks  of  the  sword,  that  we  might 

^  Literally  it  is, — "  And  ye — shall  ye,  being  acquitted,  be  acquitted  ? 
ye  shall  not  be  acquitted."  The  reference  is  to  a  judicial  process,  which  is 
distinctly  mentioned  in  the  31st  verse. — Ed. 


CHAP.  XXV.  30.         COMMENTARIES  OX  JEHEMIAH.  289 

know  that  it  is  in  his  power  to  excite  and  to  quell  wars 
whenever  it  j)leases  him,  and  that  thus  the  sword,  though 
wielded  by  the  hand  of  man,  is  not  yet  called  forth  by  the 
will  of  man,  but  by  the  hidden  power  of  God.     It  follows, — 

30.    Therefore     prophesy     thou  30.  Et  tu  prophetabis  ad  eos  (vel> 

agamst  them  all  these  words,  and  contra    eos)  omnia   verba   hsec,    et 

say  unto  them,  The  Lord  shall  roar  dices  illis,  Jehova  ab  excelso  rugiet, 

from  on  high,  and  utter  his  voice  et    ex    habitaculo  sanctitatis     suas 

from  his  holy  habitation ;  he  shall  edet  vocem  suam ;  rugiendo  rugiet 

mightily  roar  upon  his  habitation  ;  super  habitaculum  suum ;  celeusraa 


he  shall  give  a  shout,  as  they  that     (clamorem  jjotius  generaliter)  quasi 
tread  the  grapes,  against  all  the  in-     prementium    torcular    res 
habitants  of  the  earth.  super  cunctos  incolas  terrse. 


The  word  m^H,  eidsid,  is  rendered  celeusma,  a  shout ;  but 
some  render  it  a  mournful  singing- ;  and  it  often  occurs  when 
the  vintage  is  spoken  of  Celeusma,  as  it  is  well  known,  is 
the  shout  of  sailors.  Its  etymology  is  indeed  general  in  its 
meaning  ;  for  Kekevetv  is  to  exhort,  to  encourage  ;  and  then 
the  noun  is  exhortation.  But  as  this  word  is  only  used  as  to 
sailors,  I  prefer  to  adopt  the  word  sound,  or  a  loud  noise. 

Then  he  says,  Prophesy  thou  against  them  all  these  luords, 
and  say  to  them,  &c.  I  have  already  reminded  you  that  no 
command  was  given  to  the  Prophet  to  go  to  the  heathens 
and  to  address  each  nation  among  them,  or,  in  other  words, 
to  perform  among  them  his  prophetic  office.  But  though 
he  did  not  move  a  foot  from  the  city,  yet  the  influence  of 
his  prophecy  reached  through  every  region  of  the  earth. 
The  preaching  therefore  of  Jeremiah  was  not  in  vain,  for  the 
Jews  understood  by  what  happened,  that  there  was  in  the 
knguage  of  the  holy  man  the  power  of  the  Spirit  for  the 
salvation  of  all  the  godly,  and  for  the  destruction  of  all  the 
unbelieving.  It  is,  then,  in  this  sense  that  God  bids  and 
commands  him  again  to  proj^hesy  against  all  nations,  and  to 
speak  to  them,  not  that  he  actually  addressed  them ;  but 
when  he  taught  the  Jews,  his  doctrine  had  an  influence  on 
all  nations. 

And  he  says,  Jehovah  from  on  high  shall  roar,  and  from 
the  habitation  of  his  holiness  shall  send  forth  his  voice.  The 
metaphor  of  roaring  is  sufficiently  common.  It  seems  indeed 
unsuitable  to  apply  it  to  God ;  but  we  know  how  tardy  men 
are,  and  how  they  indulge  themselves  in  their  own  insensi- 

VOL.  III.  T 


290  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVII. 

bility,  even  when  God  threatens  them.  Hence  God,  adopt- 
ing a  hyperbolical  mode  of  speaking,  reproves  their  stupidity, 
as  he  cannot  move  them  except  he  exceeds  the  limits  of  • 
moderation.  This  then  is  the  reason  why  he  compares  him- 
self to  a  lion,  not  that  we  are  to  imagine  that  there  is  any- 
thing savage  or  cruel  in  him  ;  but  as  I  have  said,  men  cannot 
be  moved,  except  God  puts  on  another  character  and  comes 
forth  as  a  lion,  while  yet  he  testifies  not  in  vain  elsewhere, 
that  he  is  slow  to  wrath,  inclined  to  mercy  and  long-suffer- 
ing. (Psalm  Ixxxvi.  5,  15.)  Let  us  then  know  that  the 
impious  contempt,  by  which  most  men  are  fascinated,  is 
thus  condemned,  when  God  does  as  it  were  in  this  manner 
transform  himself,  and  is  constrained  to  represent  himself  as 
a  lion. 

Roar,  then,  he  says,  shall  Jehovah,  from  on  high,  and  from 
the  habitation  of  his  holiness  shall  he  send  forth  his  voice. 
When  he  speaks  of  on  high,  it  is  probable  that  heaven  is 
meant ;  and  the  habitation  of  his  holiness  is  often  taken  for 
the  sanctuary  or  the  Temple  ;  but  in  other  places,  when  the 
same  words  are  repeated,  heaven  is  also  meant  by  the  habi- 
tation of  his  holiness.  There  is  yet  nothing  unsuitable,  if 
we  say  that  the  Prophet  here  refers  to  the  Temple,  and  that 
he  thus  refers  to  it,  that  he  might  raise  upwards  the  minds  of 
the  Jews,  who  had  their  thoughts  fixed  on  the  visible  Temple: 
nay,  this  seems  to  be  required  by  the  context.  They  indeed 
foolishly  thought  that  God  was  bound  to  them,  because  it 
had  been  said,  "  Here  is  my  rest  for  ever ;  here  will  my  • 
name  and  power  dwell.''  (Psalm  cxxxii.  14.)  They  strangely 
thought  that  there  was  no  God  but  he  who  was  inclosed  in 
that  visible  and  external  sanctuary.  Hence  was  that  pride 
which  Isaiah  reproves  and  severely  condemns  wlien  he  says, 
"  Where  is  the  place  for  my  rest  ?  the  heaven  is  my  throne, 
and  the  earth  is  my  footstool ;  what  place  then  will  you 
build  for  me?''  (Isaiah  Ixvi.  1.)  The  Projihct  there  does 
not  merely  speak,  as  many  think,  against  superstition  ;  but 
he  rather  beats  down  that  foolish  arrogance,  because  the 
people  thought  that  God  could  never  be  separated  from  the 
material  Temple.  And  yet  it  was  not  for  nothing  that  the  1 
Temple  had  the  name  of  being  the  royal  throne  of  God,  pro-     ' 


CHAP.  XXV.  30.         COMMENTARIES  ON  JEREMIAH.  291 

vided  vices  were  removed.  So  now  tlie  Prophet,  though  he 
exalts  God  above  the  heavens,  yet  alludes  to  the  visible 
sanctuary,  when  he  says,  "  Roar  shall  Jehovah  from  on  high, 
and  from  the  habitation  of  his  holiness  shall  he  send  forth 
his  voice  \'  that  is,  though  the  Gentiles  think  that  God  sits 
and  rests  in  a  corner,  yet  his  throne  is  in  heaven:  that 
he  has  chosen  for  himself  a  terrestrial  habitation,  is  no 
reason  why  the  government  of  the  whole  earth  should  not  be 
in  his  hands  ;  and  therefore  he  manifests  proofs  of  his  ven- 
geance towards  all  nations  ;  but  for  the  sake  of  his  Church 
he  will  go  forth  as  it  were  from  his  Temple  :  and  he  repeats 
again,  Roaring  he  shall  roar  on  his  dvjelling,  or  habitation.^ 
Jerome  usually  renders  the  last  word  ornament,  beauty  ; 
and  yet  this  passage  sufficiently  proves  that  it  cannot  mean 
any  other  thing  than  habitation,  as  well  as  many  other  pas- 
sages. 

He  afterwards  proceeds  to  another  comparison,  He  will 
respond  a  shout,  as  those  who  tread  the  wine-press  against 
all  the  inhahitaiits  of  the  earth.  This  repetition  and  variety 
confirm  what  I  have  said, — that  God  hyperbolically  set  forth 
the  vehemence  of  his  voice  in  order  to  fill  with  terror  the 
secure  and  the  torpid.  And  the  Prophet  seems  here  to  inti- 
mate, that  though  there  would  be  none  to  cheer,  yet  God's 
voice  w^ould  be  sufficiently  pow^erful.  For  they  who  tread 
the  wine-press  mutually  encourage  one  another  by  shouting  ; 
one  calls  on  another,  and  thus  they  rouse  themselves  to  dili- 
gence. There  is  also  a  mutual  concord  among  sailors,  when 
they  give  their  shouts,  as  well  as  among  the  workmen  who 
tread  the  grapes  in  the  wine-press.  But  though  God  would 
have  no  one  to  rouse  him,  yet  he  himself  would  be  sufficient ; 
he  will  respond  a  shout}     The  Prophet  might  have  used  an- 

'  Or  *'  against  his  habitation,"  or  "  resting-place,"  as  rendered  by 
Blayney;  "his  place,"  is  the  Sept.;  and  "his  habitation,"  is  the  Si/r. 
The  Vulg.  is  Jerome's  version, — Ed. 

'  This  verse  seems  to  refer  only  to  the  Jews,  and  the  following  to  the 
nations,  as  to  their  doom.     God  is  represented  in  the  latter  part  of  this 
verse  as  responding  to  the  shout  of  all  the  nations  against  his  own  people. — 
Roaring  he  will  roar  against  his  own  habitation; 
A  shout  like  that  of  treaders  of  grapes 
Will  he  respond  to  all  the  inhabitants  of  the  earth. 
This  rendering  prevents  the  necessity  of  giving  an  unusual  meaning  to  ^N, 
as  it  is  commonly  done.      Cocceius  takes  this  view  of  the  passage. — Ed. 


292  COMMENTARIES  ON  JEREMIAH.  LECT.XCVII. 

other  word  ;  but  he  says,  he  will  respond — to  whom  ?  even 
to  himself;  that  is,  though  all  united  to  extinguish  God's 
vengeance,  yet  he  will  come  forth  a  conqueror,  nor  will  he 
have  any  need  of  help.     It  then  follows, — 

31.  A  noise  shall  come  even  to  31.  Pervenit    (hoc    est,    perveniet) 

the   ends  of  the  earth :  for  the  sonitus  (vel,  impetus)  ad  extremitatem 

liOrd  halh  a  controversy  with  the  terrse ;   quia  lis  Jehovaj  cum  gentibus, 

nations ;  he  will  plead   with   all  judicium  (id  est,  contentio,  vel,  discep- 

flesh ;  he  will  give  them  that  are  tatio)  ei  contra  omnem  carnem ;  im- 

wicked  to   the  sword,  saith  the  pios  dabit  (tradet)  ipsos  ad  gladium, 

Lord.  dicit  Jehova. 

He  pursues  the  same  subject ;  he  says  that  there  w^ould 
be  a  dreadful  assault,  and  that  it  would  extend  to  the  ex- 
treme parts  of  the  earth.  The  word  jlX^,  shaun,  means  a 
noise  or  sound ;  but  it  is  also  taken  for  violence  or  assault ; 
and  either  meaning  would  not  be  unsuitable  here.  The  sound 
then,  or  assault,  shall  come  to  the  extreme  'parts  of  the  earth. 
It  then  follows,  that  God  had  a  strife  with  all  nations ;  and 
here  the  Prophet  seems  to  obviate  a  question  that  might 
have  been  raised,  "  What  does  this  mean  ?  that  God  will 
suddenly  raise  a  commotion,  after  having  been  quiet  and 
still  for  so  many  ages,  without  giving  any  symptom  of  his 
vengeance  ?"  For  we  have  said  that  the  nations  here  men- 
tioned had  been  long  in  a  tranquil  state.  Hence  the  Prophet 
answers  this  unexpressed  objection  and  says,  that  God  had 
a  contention  with  them. 

The  time  of  contending  is  not  always :  he  who  does  not 
immediately  bring  his  adv^ersary  before  the  judge,  but  deals 
kindly  with  him,  and  seeks  to  obtain  amicably  from  him 
what  is  right,  does  not  thereby  forego  wdiat  is  justly  due  to 
him  ;  but  when  he  finds  that  the  contumacy  of  his  adversary 
is  such  that  his  kind  dealing  effects  nothing,  he  may  then 
litigate  with  him.  The  same  thing  is  now  expressed  by  the 
Prophet,  even  that  God  would  now  contend  with  the  nations 
and  dispute  with  all  flesh.  God  is  indeed,  properly  speaking, 
the  judge  of  the  world  ;  and  there  is  no  arbiter  or  a  judge 
in  heaven  or  on  earth  to  be  found  before  whom  he  can  dis- 
pute ;  but  yet  this  mode  of  speaking  ought  to  be  especially 
noticed ;  for  God  thus  silences  all  those  complaints  which 
men  arc  wont  to  make  against  him.     Even  they  who  are  a 


CHAP.  XXV.  .31.         COMMENTARIES  ON  JEREMIAH.  293 

hundred  times  proved  guilty,  yet  complain  against  God  when 
he  severely  punishes  them,  and  they  say  that  they  are  made 
to  suffer  more  than  they  deserve.  Hence  God  for  this  reason 
says,  that  when  he  punishes  he  does  not  exercise  a  tyrannical 
power,  but  that  he  does  as  it  were  dispute  with  sinners.  At 
the  same  time  he  sets  forth  his  own  goodness  by  represent- 
ing the  end  he  has  in  view ;  for  what  he  regards  in  rigidly 
punishing  wickedness,  is  nothing  else  than  to  obtain  his  own 
rights  ;  and  as  he  cannot  secure"  these  by  kind  means,  he  ex- 
torts them  as  it  were  by  the  aid  of  laws.^ 

Let  us  then  observe,  that  nothing  is  detracted  from  God's 
power  and  authority,  when  it  is  said,  that  he  disputes  or 
contends  with  men  ;  but  that  in  this  way  all  those  clamours 
are  checked  which  the  ungodly  raise  against  him,  as  though 
he  raged  immoderately  against  them,  and  also  that  thus  the 
end  of  all  punishment  is  pointed  out,  even  that  God  conde- 
scends to  assume  the  character  of  an  opponent,  and  proposes 
nothing  else  than  to  require  what  is  reasonable  and  just,  like 
liim  who  having  a  cause  to  try  before  the  judge,  would  will- 
ingly agree  beforehand,  if  possible,  witli  his  adversary ;  but 
as  he  sees  no  hope,  he  has  recourse  to  that  remedy.  So  God 
contends  with  us ;  for  except  we  were  wholly  irreclaimable, 
we  might  be  restored  to  his  favour  ;  and  reconciliation  would 
be  ready  for  us,  were  we  only  to  allow  him  his  rights. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  seekest  continually  in  various 
ways  to  restore  us  to  thyself, — O  grant,  that  we  may  not  by  oiu* 
untameable  perverseness  resist  thy  holy  and  kind  admonitions, 
nor  continue  torpid  in  oiu*  drowsiness,  but  anxiously  flee  to  thee, 
and  so  humbly  solicit  pardon,  that  we  may  thus  shew  that  we 

'  The  terms  are  legal  terms, — 

31.  Gone  has  the  sound  to  the  extremity  of  the  earth ; 
For  a  contention  had  Jehovah  with  the  nations, 
Into  judgment  hath  he  entered  with  all  flesh ; 
The  wicked — he  gave  them  to  the  sword,  saith  Jehovah. 
The  past  is  evidently  used  for  the  future.     "  The  sound"  then  was  to  go 
forth,  and  for  the  reasons  here  assigned, — God  would  have  a  dispute  with 
all,  would  try  the  matter  as  it  were  by  a  judicial  process,  and  would  give 
up  the  condemned,  the  wicked,  to  the  sword.     The  object  of  this  repre- 
sentation is  very  correctly  stated  by  Calvin. —  Ed. 


29 1  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVIII. 

really  and  habitually  repent,  so  that  thy  name  may  in  every  way 
be  glorified,  until  we  shall  come  into  thy  celestial  glory,  through 
Christ  Jesus  our  Lord. — Amen. 


^Lecture  ^mH^^^igif)ti* 

32.  Thus  saith  the  Lord  of  hosts,  Be-         32.  Sic  dicit  Jehova  exercituum, 

hold,  evil  shall  go  forth  from  nation  to  Ecce  malum  egredietur  a  gente  in 

nation,  and  a  great  whirlwind  shall  be  gentem,  et  tempestas  magna  exci- 

raised  up  from  the  coasts  of  the  earth,  tabitur  a  lateribus  terrai. 

Jeremiah  goes  on  with  the  subject  which  we  began  to 
explain  in  the  last  Lecture.  He  had  before  prophesied  of 
God's  judgments,  which  were  nigh  many  nations,  and  which 
referred  to  almost  all  the  countries  near  and  known  to  the 
Jews,  and  to  some  that  were  afar  oiF.  The  substance  of  what 
has  been  said  is, — that  God,  who  had  long  spared  the  wicked- 
ness of  men,  would  now  become  an  avenger,  so  that  it  might 
openly  appear,  that  though  he  had  deferred  punishment,  he 
would  not  allow  the  ungodly  to  escape,  for  they  would  in 
proper  time  and  season  be  called  to  give  an  account. 

To  the  same  purpose  is  what  he  adds  here,  go  forth  shall 
evil  from  nation  to  nation.  The  explanation  by  some  is,  that 
one  nation  would  make  war  on  another,  and  that  thus  they 
would  destroy  themselves  by  mutual  conflicts ;  and  this 
meaning  may  be  admitted.  It  seems,  however,  to  me  that 
the  Prophet  meant  another  thing,  even  that  God's  vengeance 
would  advance  like  a  contagion  through  all  lands.  And  ac- 
cording to  this  view  he  adds  a  metaphor,  or  the  simile  of  a 
storm,  or  a  tempest,  or  a  whirlwind ;  for  when  a  tempest 
arises,  it  confines  not  itself  to  one  region,  but  spreads  itself 
far  and  wide.  So  the  Prophet  now  shews,  that  though  God 
would  not  at  one  time  punish  all  the  nations,  he  would  yet 
be  eventually  the  judge  of  all,  for  he  would  pass  far  and  wide 
like  a  storm.  Thus,  then,  I  interpret  the  passage,  not  that 
tlic  nations  would  make  war  with  one  another,  but  that  when 
God  had  executed  liis  judgment  on  one  nation,  he  would 
afterwards  advance  to  another,  so  that  he  would  make  no 
end  until  he  had  completed  what  Jeremiah  had  foretold. 

And  this  view  appears  still  more  evident  from  tlic  second 
clause  of  the  verso,  for  this  cannot  be  explained  of  intestine 


CHAP.  XXV.  o'S.         COMMENTARIES  ON  JEREMIAH.  295 

wars,  raised  shall  be  a  tempest  from  the  sides  of  the  earth. 
We  hence  see  that  the  meaning  is,  that  God  would  not  be 
wearied  after  having  begun  to  summon  men  to  judgment, 
but  would  include  the  most  remote,  who  thought  themselves 
beyond  the  reach  of  danger.  As  when  a  tempest  rises,  it 
seems  only  to  threaten  a  small  portion  of  the  country,  but  it 
soon  spreads  itself  and  covers  the  whole  heavens ;  so  also 
God  says,  that  his  vengeance  would  come  from  the  sides  of 
the  earth,  that  is,  from  the  remotest  places,  so  that  no  dis- 
tance would  prevent  the  completion  of  what  he  had  foretold 
by  his  servant. 

But  this  may  also  be  accommodated  to  our  case ;  for 
whenever  we  see  that  this  or  that  nation  is  afflicted  by  any 
calamity,  we  ought  to  remember  this  truth,  that  God  season- 
ably warns  us,  that  we  may  not  abuse  his  patience,  but  anti- 
cipate him  before  his  scourge  passes  from  some  side  of  the 
earth  to  us.  In  short,  as  soon  as  God  manifests  any  sign  of 
his  wrath,  it  ought  instantly  to  occur  to  us,  that  it  may 
spread  in  a  moment  through  all  the  extremities  of  the  earth, 
so  that  no  corner  would  be  exempted.  For  if  he  makes 
known  his  power  in  the  whirlwind  or  the  storm,  how  will  it 
be,  when  he  makes  a  fuller  and  a  nearer  manifestation  of  his 
judgment,  by  stretching  forth  his  hand  as  it  were  in  a  visible 
manner  ?  This,  then,  is  the  import  of  this  verse.  It  after- 
wards follows, — 

33.  And  the  slain  of  the  Lord  33.   Et  erunt  interfecti  Jehovre, 

shall  be  at  that  day  from  one  end  of  in    die   ilia    ab    extremitate    terrte 

the  earth  even  unto  the  other  end  ad  extremitatem  terrjE  :  non  plan- 

of   the    earth  :    they  shall    not  be  gentur,  et  non  colhgentur,  et  non 

lamented,     neither    gathered,    nor  sepelientur ;    stercns    in    superficie 

buried ;    they  shall   be  dung  upon  terrse  erunt  (id  est,  pro  stercore.) 
the  ground. 

This  verse  explains  what  I  have  just  said  ;  and  hence  it 
also  appears  that  the  Prophet  did  not  speak  of  mutual 
slaughters  inflicted  by  one  nation  on  another,  but  that  he 
only  declared  that  God's  wrath  would  spread  like  a  storm  so 
as  to  extend  to  all  nations  and  lands.  The  Prophet  no  doubt 
continues  the  same  subject ;  and  we  see  why  he  says  here, 
And  the  slain  of  Jehovah  shall  be  in  that  day,  &c. ;  he  calls 
our  attention  to  God  alone  ;  he  will  speak  otherwise  here- 


296  COMMENTARIES  ON  JEREMIAH.  LEGT.  XCVIII. 

after.  He  does  not  set  here  before  us  the  ministers  of  God's 
vengeance,  but  God  himself  as  acting  by  himself 

Hence  ho  says,  the  slain  of  Jehovah ;  some  read,  "the 
wounded ;''  and  //H,  c/ie/aZ,  means  to  wound  and  to  kill ; 
but  "  the  slain''  is  more  suitable  here.  The  slain  then  of 
Jehovah  shall  he  from  one  extremity  of  the  earth  to  the  other  ; 
as  though  he  had  said,  that  God  would  not  be  satisfied  with 
punishing  throe  or  four  nations,  but  would  shew  himself  the 
judge  of  all  the  countries  of  the  earth. 

Now  this  passage  is  worthy  of  special  notice  ;  for  we  often 
wonder  why  God  connives  at  so  many  crimes  committed  by 
men,  which  none  of  us  would  tolerate.  But  if  we  consider 
how  dreadful  was  the  tempest  of  which  the  Prophet  now 
speaks,  we  ouglit  to  know  that  God  rests  for  a  time,  in 
order  that  the  ungodly  and  the  wicked  might  be  the  less 
excusable.  It  was  at  the  same  time  doubtless  a  sad  spec- 
tacle, when  so  many  regions  and  provinces  were  unceasingly 
suffering  various  calamities,  when  one  nation  thought  itself 
better  off  than  its  neighbours,  but  presently  found  itself 
more  cruelly  treated.  And  yet  this  was  generally  the  case, 
for  God's  wrath  extended  to  the  extremities  of  the  earth. 

Ho  amplifies  the  atrocity  of  the  evil  by  mentioning  three 
things, — They  shall  not  he  lamented,  nor  gathered,  nor  huried; 
hut  they  shall  he  as  dung,  and  shall  thus  lie  on  the  face  of 
the  earth.  We  have  said  in  other  places  that  lamentation 
does  no  good  to  the  dead  ;  but  as  it  is  what  humanity  re- 
quires, the  want  of  it  is  rightly  deemed  a  temporal  punish- 
ment. So  when  any  one  is  deprived  of  burial,  it  is  certainly 
nothing  to  the  dead  if  his  body  is  not  laid  in  a  grave ;  for 
we  know  that  God's  holy  servants  have  often  been  either 
burnt  or  hung  or  exposed  to  wild  beasts ;  and  the  whole 
Church  complains  that  dead  bodies  were  lying  around  Jeru- 
salem and  became  food  to  the  birds  of  heaven  and  to  the 
beasts  of  the  earth.  But  these  tilings  do  not  disprove  the 
fact,  that  burial  is  an  evidence  of  God's  paternal  kindness 
towards  men.  For  why  has  he  appointed  that  men  should 
be  buried  ratlicr  tlian  brute  animals,  except  tliat  he  designed 
it  to  be  an  intimation  of  an  immortal  life  ?  As,  then,  burial 
is  a  sign  of  God's  favour,  it  is  no  wondei*,  that  he  often  de- 


CHAP.  XXV.  33.  COMMENTARIES  ON  JEREMIAH.  297 

clares  to  the  reprobate  that  their  dead  bodies  would  be  cast 
away,  so  as  not  to  be  honoured  with  a  grave. 

But  we  must  remember  this  truth, — that  temporal  punish- 
ments happen  in  common  to  Grod's  children  and  to  aliens ; 
God  extends  without  any  difference  temporal  punishments 
to  his  own  children  and  to  the  unbelieving,  and  that  in 
order  that  it  may  be  made  evident  that  our  hope  ought  not 
to  be  fixed  on  this  world.  But  however  this  may  be,  it  is 
yet  true  that  when  God  punishes  the  unbelieving  in  this 
way,  he  adds  at  the  same  time  some  remark  by  which  it 
may  be  understood,  that  it  happens  not  in  vain  nor  unde- 
signedly, that  those  are  deprived  of  burial,  who  deserve  that 
God  should  exterminate  them  from  the  earth,  and  that  their 
memory  should  be  obliterated,  so  that  they  should  not  be 
connected  among  men.  But  we  have  said  also  in  another 
place,  that  such  expressions  admit  of  another  meaning, 
which  yet  is  not  at  variance  with  the  former,  but  connected 
with  it,  and  that  is,  that  so  great  would  be  the  slaughter, 
that  none  would  be  left  to  shew  this  kindness  to  his  friend 
or  to  his  neighbour  or  to  his  brother.  For  when  four  or  ten 
or  a  hundred  die,  they  may  be  buried ;  but  when  God  slays 
by  the  sword  a  great  number  in  one  day,  none  are  found  to 
take  care  of  burying  the  dead,  as  few  remain  alive,  and  even 
they  dread  their  enemies.  When  therefore  the  prophets  say 
that  those  whom  God  slew  would  be  without  lamentation 
and  burial,  they  intimate  that  so  great  would  be  the  number, 
that  all  would  lie  on  the  ground ;  for  no  one  would  dare  to 
perform  this  humane  act  towards  the  dead,  and  were  all  to 
do  their  utmost,  they  would  not  be  able,  as  the  number 
would  be  so  great. 

Thus  Jeremiah  confirms  what  we  have  said, — that  God's 
vengeance  would  extend  to  all  lands  and  all  nations,  so  as  to 
involve  in  ruin  the  nobles  as  well  as  the  common  people,  and 
to  leave  remaining  but  a  small  number. 

For  the  same  purpose  he  adds  what  follows,  that  they 
would  be  as  dung  on  the  face  of  the  earth.  This  is  added  by 
way  of  contempt.  It  was  then  hardly  credible,  that  so  many 
illustrious,  wealthy,  and  powerful  nations  could  thus  in  so 
short  a  time  be  destroyed.     But  the  Prophet,  in  order  to 


298  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVIII. 

shake  off  this  false  conceit,  says  that  they  would  become  like 
dung,  that  however  great  their  dignity  and  power,  their 
wealth  and  strength,  might  be,  they  could  not  yet  escape 
the  hand  of  God,  for  he  would  reduce  to  nothing  the  glory 
of  the  whole  world.  We  now  perceive  the  real  meaning  of 
the  Prophet.     It  then  follows — 

34.  Howl,  ye  shepherds,  and  cry ;         34.  Ululate  pastores,  et  clamate, 

and  wallow  yourselves  in  the  ashes,  et  volutate  vos  eximii  gregis ;  quia 

ye  principal  of  the  flock :   for  the  inipleti  sunt  dies  vestri  ad  mactan- 

days    of    your   slaughter    and     of  dum,    et    dispersiones  vestr^e    (vel, 

your  dispersions  are  accomplished;  afflictiones, confractiones;)  etcadetis 

and    ye  shall  fall   like  a    pleasant  tanquara  vas  desiderii  {id  est,  pre- 

vessel.  tiosum.) 

I  doubt  not  but  that  the  Prophet  now  turns  his  discourse 
especially  to  his  own  nation,  which  interpreters  have  not 
observed,  and  hence  have  not  understood  the  meaning  of  the 
Prophet.  He  prophesied  of  God's  judgments,  that  the  Jews 
might  know  that  they  in  vain  looked  for  impunity,  as  the 
Lord  would  not  pardon  the  ignorant  and  destitute  of  all  true 
knowledge,  who  might  have  pretended  their  ignorance  as  an 
excuse  ;  and  also  that  this  comfort  might  support  the  minds 
of  the  godly,  that  the  heathens,  involved  in  the  same  guilt, 
would  be  subjected  to  the  same  judgment ;  and  lastly,  that 
knowing  the  difference  between  them  and  other  nations,  they 
might  flee  to  God's  mercy  and  be  encouraged  to  repent  by 
entertaining  a  hope  of  pardon.  After  having  then  treated 
this  general  subject,  he  now  returns  to  the  people  over  whom 
he  was  appointed  a  teacher.  He  might  indeed  have  declared 
from  an  eminence  what  was  to  take  place  through  the  whole 
earth  ;  for  so  extensive  was  the  office  of  a  herald  which  God 
had  conferred  on  him.  He  might  then  by  the  virtue  of  his 
office  have  denounced  ruin  on  all  nations  ;  but  he  ought  not 
to  neglect  his  special  care  for  the  chosen  people.  And  so  I 
explain  this  passage  ;  for  he  now  again  directs  his  discourse 
to  the  Jews. 

Hence  he  says,  Howl,  ye  pastors,  and  cry,  &c.  By  pastors 
he  means  the  king  and  his  counsellors,  the  priests  and  other 
rulers  ;  and  by  the  choice  of  the  flock  he  seems  to  understand 
the  rich,  whose  condition  was  better  than  that  of  the  common 
people.     Some  in  a  more  refined  manner  consider  the  choice 


CKAP.  XXV.  34.  COMMENTARIES  ON  JEREMIAH.  299 

of  the  flock  to  have  been  those  void  of  knowledge,  unlike 
the  scribes  and  priests  and  the  king's  counsellors ;  but  this 
view  seems  not  to  be  well-founded.  I  therefore  adopt  what 
is  more  probable, — that  the  choice  of  the  flock  were  those 
who  were  rich  and  high  in  public  esteem,  and  yet  held  no 
office  of  authority  in  the  commonwealth  or  in  the  Church. 
However  this  may  be,  the  Prophet  shews,  that  as  soon  as 
God  began  to  put  forth  his  hand  to  punish  the  Jews,  there 
would  be  no  ranks  of  men  exempt  from  lamentation,  for  he 
would  begin  with  the  pastors  and  the  choice  of  the  flock. 

He  adds  that  their  days  were  fulfilled.  Here  he  indirectly 
condemns  that  wricked  security  which  had  for  a  long  time  har- 
dened them,  so  that  they  despised  all  threatenings  ;  for  God 
had  now  for  many  years  called  on  them,  and  had  sent  his 
Prophets  one  after  another ;  when  they  saw  the  execution 
of  judgment  suspended  over  them,  they  considered  it  only  as 
a  bugbear,  "  Well,  let  the  prophets  continue  to  pronounce 
their  terrors,  if  they  will  do  so,  but  nothing  will  come  of 
them.''  Thus  the  ungodly  turned  God's  forbearance  into  an 
occasion  for  their  obstinacy.  As  then  this  evil  was  common 
among  the  Jews,  the  Prophet  now  says,  by  way  of  anticipa- 
tion, that  their  days  were  fulfilled.  For  there  is  to  be  under- 
stood this  contrast,  that  God  had  spared  them,  not  that  he 
had  his  eyes  closed,  or  that  he  had  not  observed  their  wicked 
deeds,  but  that  he  wished  to  give  them  time  to  repent ;  but 
when  he  saw  that  their  wickedness  was  unhealable,  he  now 
says  that  their  days  were  completed.  And  he  adds,  to  he 
killed  or  slain.  I  wonder  that  learned  interpreters  render 
this,  "  that  they  may  slay  one  another."  There  is  no  need 
of  adding  anything,  for  the  Prophet  meant  to  express  no 
such  sentiment,  nor  to  restrict  what  he  denounces  here  on 
the  Jews,  to  intestine  or  domestic  wars  ;  on  the  contrary,  we 
know  that  they  were  slain  by  aliens,  even  by  the  Chaldeans. 
This  sense  then  is  forced,  and  is  also  inconsistent  with  history. 

It  is  added,  and  your  dispersions^  also  are  fulfilled,  or 

^  This  word  is  omitted  by  the  Sept.,  and  Calvin's  rendering  is  that  of 
the  Vulg..,  and  it  is  a  verb  like  the  former  in  the  Syr.  and  the  Targ.     On 
the  contrary,  the  two  words  are  nouns,  and  ought  to  be  so  rendered, — 
34.  Howl,  ye  pastors,  and  cry, 

And  roil  yourselves  in  the  dmt,  ye  illustrious  of  the  flock,    * 


300  COMMENTARIES  ON  JEREMIAH.       '     LECT.  XCVIII. 

your  breakings.  The  verb  Y)^,  puts,  means  to  scatter  or  to 
dissipate,  and  also  to  afflict,  to  tear ;  and  the  sense  of  tear- 
ing or  breaking  is  what  I  prefer  here.  And  he  adds,  And 
ye  shall  fall  as  a  precious  vessel.  This  simile  appears  not  to 
be  very  appropriate,  for  Avhy  should  he  not  rather  compare 
them  to  an  earthen  vessel,  which  is  of  no  value  and  easily 
broken  ?  But  his  object  was  to  point  out  the  difference  in 
their  two  conditions,  that  though  God  had  honoured  them 
with  singular  privileges,  yet  all  their  excellency  would  not 
keep  them  safe ;  for  it  often  happens  that  a  vessel,  however 
precious,  is  broken.  And  he  speaks  not  of  gold  or  silver 
vessels,  but  of  fragile  vessels,  once  in  great  esteem.  That 
he  might  then  more  grievously  wound  them,  he  says  that 
they  had  been  hitherto  precious  vessels,  or  a  precious  vessel ; 
for  he  speaks  of  them  all  in  the  singular  number,  and  that 
they  were  to  be  broken;  and  thus  he  confirms  what  I  said  on 
the  last  verse,  that  hypocrites  in  vain  trusted  in  their  pre- 
sent fortune,  or  in  the  superior  blessings  of  God,  for  he  could 
turn  to  shame  whatever  glory  he  had  conferred  on  them. 
It  follows, — 

35.  And  the  shepherds  shall  have  no  35.  Et  peribit  fuga  a  pas- 
way  to  flee,  nor  the  principal  of  the  flock  toribus,  et  evasio  ab  eximiis 
to  escape.  gregis. 

He  explains  what  we  have  now  observed,  for  he  had  bidden 
the  pastors  to  howl  and  the  choice  of  the  flock  to  roll  or  to 

Because  fulfilled  are  your  days 
For  the  slaughter  and /or  your  dispersions ; 
And  ye  shall  fall  like  a  precious  vessel. 
The  word  "1DS3,  "  in  the  dust,"  is  connected  with  the  verb  here  used  in 
chap.  vi.  2G,  and  in  Ezek.  xxvii.  30,  and  it  is  supplied  here  by  the  Vii/g. 
and  the  Tai^g.     The  line  is  rendered  by  the  Sept., — 
And  mourn,  ye  rams  of  the  flock. 
But  the  verb  has  no  other  sense  but  that  of  rolHng,  though  the  other 
word  may  be  rendered  "  rams,"  as  it  is  in  the  masculine  gender. 
Venema  gives  the  following  version, — 
Howl,  ye  pastors,  and  cry  aloud, 

And  sprinkle  yourselves  with  dust,  ye  illustrious  of  the  flock ; 
For  fulfilled  are  your  days  to  be  sacrificed  ; 
And  there  shall  be  your  breakings, 
And  ye  shall  fall  like  a  precious  vessel. 
lie  considers  the  first  and  the  fourth  line  as  connected,  and  the  second  and 
the  third  :  the  pastors  were  to  be  broken,  and  the  illustrious  of  the  flock  to 
be  slain  in  sacrifice.     There  is  certainly  a  congruity  in  the  parts  thus 
viewed. — I-J'J. 


CHAP.  XXV.  37.       COMMENTARIES  ON  JEREMIAH.  301 

prostrate  themselves  in  the  dust ;  he  now  gives  the  reason, 
even  because  they  could  not  preserve  their  lives,  no,  not  by 
an  ignominious  flight.  It  is  indeed  very  miserable,  when 
any  one  cannot  otherwise  secure  his  life  than  by  seeking 
exile,  where  he  must  be  poor,  aud  needy,  and  despised ;  but 
even  this  is  denied  by  the  Prophet  to  the  king  and  his  coun- 
sellors, as  well  as  to  the  rich  through  the  whole  city  and  the 
whole  land :  Perish,  he  says,  shall  flight  from  them.  This 
mode  of  speaking  is  common  in  Hebrew :  "  Flight,''  says 
David,  "  has  perished  from  me,''  (Ps.  cxlii.  5  ;)  that  is,  I  find 
no  way  of  escape.  So  here,  Perish  shall  flight ;  that  is, 
while  looking  here  and  there  in  order  to  escape  from  danger, 
they  shall  be  so  shut  up  on  every  side,  that  they  shall  neces- 
sarily fall  a  prey  to  their  enemies.     It  follows, — 

36.  A  voice  of  the  cry  of  the  shepherds,  36.  Vox  clamoris  pastoruni 
and  an  howling  of  the  principal  of  the  flock,  et  ululatus  eximiorum  gregis, 
shall  he  heard :  for  the  Lord  hath  spoiled  quia  perdidit  Jehova  pascua 
their  pasture.  eoruni. 

He  not  merely  repeats  the  same  thing  in  other  words,  but 
adds  also  something  more  grievous,  that  God  would  render 
desolate  their  pastures.  He  pursues  the  same  metaphor ;  for 
as  he  used  this  comparison  in  speaking  of  the  king's  coun- 
sellors and  the  priests,  so  now  he  does  the  same  ;  and  what 
he  means  by  pastures  is  the  community,  the  people,  in  the 
city  and  in  the  country  ;^  as  though  he  had  said,  that  they 
had  hitherto  ruled  over  that  land  which  was  rich  and  fertile, 
and  in  which  they  enjoyed  power  and  dignity,  but  that  now 
they  would  be  deprived  of  all  these  benefits.  He  after- 
wards adds, — 

37.  And  the  peaceable  habi-  37.  Et  peribunt  (wZ,  succidentur,  wr- 
tations  are  cut  down  because  tunt  alii)  pascua  pacis  (tuguria  pacis,  hoc 
of  the  fierce  anger  of  the  est,  tranquilla)  a  facie  excandescentise 
Lord.  {vel,  furoris)  irse  Jehovse. 

He  goes  on  with  the  same  subject,  that  the  tents,  previ- 
ously tranquil,  would  perish  or  be  destroyed.  And  he  de- 
signedly calls  their  dwellings  peaceable  ;  for  the  Jews,  having 
found  that  their  enemies  had  not  before  disturbed  them,  still 
promised  to  themselves  the  same  good  fortune  in  future. 

1  So  the  Targ.  renders  the  sentence,  "  For  the  Lord  hath  destroyed 
their  people." — Ed. 


302  COMMENTARIES  ON  JEREMIAH.         LECT.XCVIII. 

And  the  faithful  indeed  do  act  thus  rightly,  and  justly  con- 
clude from  God's  previous  benefits  that  he  will  be  kind  to 
them  as  he  had  ever  been  so ;  but  hypocrites,  tliough  they 
repent  not,  yet  absurdly  think  that  God  is  bound  to  them ; 
and  though  they  daily  provoke  his  wrath,  they  yet  securely 
continue  in  their  confidence  of  having  peace.  Since  God 
then  had  until  that  time  deferred  the  grievousness  of  his 
wrath,  the  Prophet  says,  that  tliough  their  tents  had  been 
peaceable,^  yet  they  could  not  be  exempted  from  destruction  as 
soon  as  the  indignation  of  God's  wrath  went  forth.  It  might 
have  been  enough  to  make  use  of  one  of  these  words,  either 
of  Vnn,  clierun,  or  of  t]X,  aph;  but  the  Prophet  used  the  two, 
indignation  and  wrath,^  in  order  that  he  might  fill  the  wicked 
with  more  terror;  for  as  they  were  obstinate  in  their  wicked- 
ness, so  tliey  were  not  moved  except  God  doubled  his  strokes 
and  set  forth  the  extremity  of  his  wrath.     It  follows, — 

38.  He  hath  forsaken  his  covert,  38.  Dereliquit  tanquam  leo  taber- 

as  the  lion  :  for  their  land  is  deso-  naculum  suum ;  quia  redacta  est  terra 

late  because  of  the  fierceness  of  the  eorura  in  vastitatem  a  facie  irse  oppres- 

oppressor,  and  because  of  his  fierce  soris  {aut,  prsedonis)  et  a  facie  excan- 

anger.  descentife  iras  ejus. 

The  Prophet  in  the  last  verse  reminds  us,  that  the  Jews 
in  vain  trusted  in  God's  protection,  for  he  would  forsake  his 
own  Temple  as  well  as  the  city.  It  was  as  it  were  a  common 
saying  among  them,  "  He  has  said.  This  is  my  rest  for  ever.'* 
(Ps.  cxxxii.  14.)  But  hypocrites  did  not  consider  that  he 
could  still  stand  faithful  to  his  promises,  though  he  did  not 
suffer  them  to  go  unpunished.  They  could  not  therefore 
connect  these  two   things  together, — that   God  would  be 

1  The  word  rendered  "tents"  means  sometimes  dwellings,  or  habita- 
tions, and  sometimes  pastures ;  and  it  is  thus  variously  translated  in  our 
version,  according  towliat  the  context  requires.  As  "pastures"  are  men- 
tioned in  the  previous  verse,  tents,  or  habitations,  would  be  the  best  word 
here,  and  more  suitable  to  the  verb  that  is  used,  which  means  to  reduce  to 
silence,  or  to  level,  that  is,  with  the  ground,  and  hence  to  demolish.  The 
rendering  of  the  Vulg.  is  "  fields— arva,"  but  of  the  tSyr.  and  Targ.  "habi- 
tations." Venema  and  Blayney  have  "folds,"  which  are  probably  the 
habitations  intended. — Ed. 

2  Literally  it  is,  "  through  the  burning  of  the  wrath  of  Jehovah."  The 
word  "  fury,"  by  which  it  is  often  rendered,  is  by  no  means  suitable.  The 
Versions  vary :  "  the  wrath  of  indignation "  is  the  Sept. ;  "  the  wrath  of 
fury"  the  Vulg.;  "  boiling  wrath"  the  Sj/r.;  and  "  the  fury  of  wrath"  the 
Targ.     The  same  words  occur  at  the  end  of  the  next  \crse.— Ed. 


CHAP.  XXV.  o8.  COMMENTARIES  ON  JEREMIAH.  803 

always  mindful  of  his  covenant, — and  that  still  he  would  be 
the  judge  of  his  Church. 

This  is  the  reason  why  the  Prophet  now  says,  that  God 
would  forsake  as  a  lion  his  tabernacle.  Some  give  this  ex- 
planation, that  he  would  go  forth  for  a  short  time,  as  hungry 
lions  are  wont  to  do  ;  but  this  is  too  far-fetched.  I  therefore 
have  no  doubt  that  God  sets  forth  his  power  under  the 
character  of  a  lion  ;  for  the  Jews  would  have  been  feared  by 
all  their  enemies,  had  not  God  changed  as  it  were  his  station. 
But  as  they  had  expelled  him  by  their  vices,  so  that  he  had 
no  more  an  habitation  among  them,  hence  it  was  that  they 
became  exposed  to  the  plunder  of  all  nations.  The  import 
of  the  passage  then  is,  that  as  long  as  God  dwelt  in  the 
Temple  he  was  like  a  lion,  so  that  by  his  roaring  alone  he 
kept  at  a  distance  all  nations  and  defended  the  children  of 
Abraham ;  but  that  now,  though  he  had  not  changed  his 
nature,  nor  was  there  anything  taken  away  or  diminished  as 
to  his  power,  yet  the  Jews  would  not  be  safe,  for  he  would 
forsake  them.i 

And  the  reason  is  added,  which  clearly  confirms  what  has 
been  said,  For  their  land  (he  refers  to  the  Jews)  shall  be  de- 
solate. But  whence  this  desolation  to  Judea,  except  that  it 
was  deprived  of  God's  protection  ?  For  had  God  defended 
it,  he  could  have  repelled  all  enemies  by  a  nod  only.  But  as 
he  had  departed,  hence  it  was  that  they  found  an  easy  access, 
and  that  the  land  was  thus  reduced  to  a  waste. 

It  is  added,  on  account  of  the  indignation  of  the  oppressor. 
Some  render  the  last  word  "  dove,''  but  not  correctly.  They 
yet  have  devised  a  refined  meaning,  that  God  is  called  a  dove 
because  of  his  kindness  and  meekness,  though  his  wrath  is 
excited,  for  he  is  forced  to  put  on  the  character  of  another 
through  the  perverseness  of  men,  when  he  sees  that  he  can 
do  nothing  by  his  benevolence  towards  them.     But  this  is  a 

1  Another  view  is  taken  by  many,  that  God  is  compared  to  a  lion  for- 
saking his  covert  for  the  sake  of  prey  ;  so  Grotius,  Gataker^  Lowth,  Henrj/j 
and  Adam  Clarke.  Scott  seems  to  agree  with  Calvin's  view ;  which  seems 
to  be  favoured  by  what  follows,  "  for  become  has  their  land  a  waste,"  &c. : 
though  this  may  comport  also  Avith  the  other  view,  for  this  may  have  been 
stated  as  a  proof  that  God  had  gone  forth  as  a  lion  seeking  his  prey ;  that 
is,  to  destroy  them. — Ed. 


304  COMMENTARIES  ON  JEREMIAH.  LECT.  XCVIII. 

far-fetched  speculation.  The  verb  T\y,  ine,  means  to  oppress, 
to  take  by  force  ;  and  as  it  is  most  frequently  taken  in  a  bad 
sense,  I  prefer  to  apply  it  here  to  enemies  rather  tlian  to  God 
himself.  There  are  many  indeed  who  explain  it  of  God,  but 
I  cannot  embrace  their  view ;  for  Jeremiah  joins  together 
two  clauses,  that  God  would  forsake  his  Temple,  as  when  a 
lion  departs  from  his  covert,  and  also  that  enemies  would 
come  and  find  the  place  naked  and  empty  ;  in  short,  he  in- 
timates that  they  would  be  exposed  to  the  wdll  and  plunder 
of  their  enemies,  because  they  would  be  at  that  time  desti- 
tute of  God's  aid.  And  as  he  had  before  spoken  of  the  in- 
dignation of  God's  wrath,  so  now  he  ascribes  the  same  to 
their  enemies,  and  justly  so,  for  they  were  to  execute  his 
judgments ;  what  properly  belongs  to  God  is  ascribed  to 
them,  because  they  were  to  be  his  ministers.^ 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  hast  been  pleased  to  gather  us, 
so  that  we  may  be  under  thy  protection  and  care,  and  to  offer 
thyself  to  be  our  Shepherd,  and  even  to  exhibit  thyself  as  such 
through  thine  only-begotten  Son, — O  grant,  that  we  may  will- 
ingly obey  thee  and  hearken  to  the  voice  of  that  Shepherd  whom 
thou  hast  set  over  us,  so  that  we  may  be  preserved  to  the  end  by 
thy  goodness  and  power,  and  never  wander  from  thee  nor  be  car- 
ried away  by  our  lusts,  but  so  continue  under  the  shadow  of  thy 
wings,  that  thou  mayest  be  ever  present  with  us  and  check  our 
enemies,  so  that  we  may  remain  safe  under  thy  protection 
throughout  life,  as  well  as  in  death,  through  the  same  Christ 
Jesus  our  Lord. — Amen. 

1  There  are  several  MSS.  which  have  3"in,  sword,  for  |"nn,  burning  or 
indignation,  and  so  the  Sept.  and  the  Targ.;  and  "  the  oppressing  sword," 
riiVn  D"in,  is  found  in  two  other  places  in  Jeremiah,  xlvi.  16,  and  1.  16. 
It  is  to  be  also  observed,  that  pin  is  very  seldom  used  but  in  connection 
with  t]N,  and  we  have  it  again  in  the  next  clause.  The  true  reading  then 
most  probably  is  3in.  The  verse  would  then  be  as  follows, — 
38.  Left  hath  he  like  a  lion  his  covert; 

For  their  land  hath  become  a  desolation 

Through  the  oppressing  sword, 

And  through  the  burning  of  his  wrath. 
The  ""D  might  be  rendered  "therefore,"  instead  of  "for;"  and  thus  the 
meaning  would  be  more  evident.  See  verses  30  and  31,  where  "  the  roar- 
ing" as  of  a  lion,  and  the  "sword,"  are  both  mentioned ;  and  this  confirms 
the  view  here  given.  In  the  two  last  lines,  "  the  oppressing"  or  "  devastat- 
ing sword"  is  first  referred  to, — the  visible  effect,  and  then  "  the  burning  of 
his  wrath" — the  cause;  an  order  often  to  be  seen  in  the  I'rophets. — Ed. 


CHAP.XXVI.  1,  2.       COMMENTARIES  ON  JEREMIAH.  SOo 

CHAPTER  XXVI 


1 .  In  the  beginning  of  the  reign  of  1 .  Principio  regni  Joakim  filii 
Jehoialdm  the  son  of  Josiah  king  of  Josise,  regis  Jehudah,  fuit  sermo  hie 
Judah,  came  this  word  from  the  a  Jehova,  dicendo, 

Lord,  saying, 

2.  Thus  saith  the  Lord,  Stand  in  2.  Sic  dicit  Jehova,  Sta  in  atrio 
the  court  of  the  Lord's  house,  and  templi  Jehovte,  etloquere  ad  omnes 
speak  unto  all  the  cities  of  Judah,  urbes  Jehudah  (id  est,  omnes  cives 
which  come  to  worship  in  the  Lord's  urbium  Jehudah)  quse  veniunt  ad 
house,  all  the  words  that  I  command  orandum  in  templum  Jehovai  hos 
thee  to  speak  unto  them ;  diminish  omnes  sermones  quas  mandavero 
not  a  word.  tibi  ad  loquendum  ad  ipsos  (Jwc  est, 

loquaris  ipsis ;)  ne  diminuas  verbum. 

This  chapter  contains  a  remarkable  history,  to  which  a 
very  useful  doctrine  is  annexed,  for  Jeremiah  speaks  of  re- 
pentance, which  forms  one  of  the  main  points  of  true  religion, 
and  he  shews  at  the  same  time  that  the  joeople  were  rejected 
by  God,  because  they  perversely  despised  all  warnings,  and 
could  by  no  means  be  brought  to  a  right  mind.  We  shall 
find  these  two  things  in  this  chapter. 

He  says  that  this  word  came  to  him  at  the  heginning  of 
the  reign  of  Jehoiakim,  of  which  king  we  have  spoken  in 
other  places,  where  Jeremiah  related  other  discourses  de- 
livered in  his  reign.  We  hence  conclude  that  this  book  was 
not  put  together  in  a  regular  order,  but  that  the  chapters 
were  collected,  and  from  them  the  volume  was  formed. 

The  time,  hoAvever,  is  not  here  repeated  in  vain,  for  we  know 
that  the  miserable  derive  some  hope  from  new  events.  When 
men  have  been  long  afflicted  and  well-nigh  have  rotted  in  their 
evils,  they  yet  think,  when  a  change  takes  place,  that  they  shall 
be  happy,  and  they  promise  themselves  vain  hopes.  Such  was 
probably  the  confidence  of  the  people  when  Jehoiakim  began 
to  reign  ;  for  they  might  have  thought  that  things  w^ould  be 
restored  by  him  to  a  better  state.  There  is  also  another 
circumstance  to  be  noticed  ;  though  their  condition  was  nigh 
past  hope,  they  yet  hardened  themselves  against  God,  so 
that  they  obstinately  resisted  the  prophets.     It  hence  ap- 

VOL.  III.  u 


306  COMMENTARIES  ON  JEREMIAH.  LEOT.XCIX. 

pears  that  the  reprobate  were  become  more  and  more  exas- 
perated by  the  scourges  of  God,  and  had  never  been  truly 
and  really  humbled.  This  was  the  reason  why  Jeremiah, 
according  to  God's  command,  spoke  so  sharply. 

I  pass  by  other  things  and  come  to  the  words,  that  the 
luord  of  Jehovah  came  to  him.  He  thus  arrogated  nothing 
to  himself;  but  he  testifies  how  necessary  it  was,  especially 
among  a  people  so  refractory,  that  he  should  bring  nothing 
of  his  own,  but  announce  a  truth  that  came  from  heaven. 
A  general  subject  might  be  here  handled,  which  is,  that  God 
alone  is  to  be  heard  in  the  Church,  and  also  that  no  one 
ought  to  assume  to  himself  the  name  of  a  prophet  or  a 
teacher,  except  he  whom  the  Lord  has  formed  and  appointed, 
and  to  whom  he  has  committed  his  message ;  but  these 
things  have  been  treated  elsewhere  and  often  and  much  at 
large  ;  and  I  do  not  willingly  dwell  long  on  general  subjects. 
It  is  then  enough  to  bear  in  mind  the  purpose  for  which 
Jeremiah  says  that  the  word  of  Jehovah  came  to  him,  even 
that  he  might  secure  authority  to  himself;  he  does  not  boast 
of  his  own  wisdom  nor  of  anything  human  or  earthly,  but 
says  only  that  he  spoke  what  the  Lord  had  commanded  him. 

He  adds.  Thus  saith  Jehovah,  Stand  in  the  court  of  the 
house  (literally,  but  house  means  the  Temple)  of  Jehovah. 
It  was  not  allowed  the  people  to  enter  into  the  Temple  ; 
hence  the  Prophet  was  bidden  to  abide  in  the  court  where 
he  might  be  heard  by  all.  He  was,  as  we  have  seen,  of  the 
priestly  order ;  but  it  would  have  been  but  of  little  avail  to 
address  the  Levites.-^  It  was  therefore  necessary  for  him  to 
go  forth  and  to  announce  to  the  whole  peo^Dle  the  commands 
of  God  which  are  here  recited  ;  and  he  was  to  do  this  not 
only  to  the  citizens  of  Jerusalem,  but  also  to  all  the  Jews  ; 
and  this  is  expressly  required,  speak  to  all  the  cities  of 
Judah  ;  and  then  it  is  added,  who  come  to  worship  in  the 

»  Indeed  his  message  does  not  seem  to  have  been  to  the  priests  nor  to 
the  false  prophets,  but  to  the  people  Avho  came  to  worship,  as  though  it 
was  useless  to  address  them.  There  are  none  in  so  hopeless  a  state  as 
unfaithful  and  corrupt  priests  and  false  prophets ;  the  people  led  astray  by 
them  may  be  restored,  but  their  own  case  is  almost  past  hope.  This 
appears  to  be  intimated  here  ;  for  they  are  passed  by,  while  the  people  are 
addressed. — Ed. 


CHAP.  XXVI.  1,2.        COMMENTARIES  ON  JEREMIAH.  307 

Temple  of  Jehovah.  God  seems  to  have  designedly  antici- 
pated the  presumption  of  those  who  thought  that  wrong  was 
done  to  them,  when  they  were  so  severely  reproved;  "What! 
we  have  left  our  wives  and  children,  and  have  come  here  to  wor- 
ship God  ;  we  have  laid  aside  every  attention  to  our  private 
advantage,  and  have  come  here,  though  inconveniently  ;  we 
might  have  lived  quietly  at  home  and  enjoyed  our  blessings  ; 
we  have  incurred  great  expenses,  undertaken  a  tedious 
journey,  brought  sacrifices,  and  denied  ourselves  as  to  our 
daily  food,  that  God  might  be  worshipped ;  and  yet  thou 
inveighest  severely  against  us,  and  we  hear  nothing  from  thy 
mouth  but  terrors ;  is  this  right  ?  Does  God  render  such  a 
reward  to  his  servants  V 

Thus  then  they  might  have  contended  with  the  Prophet ; 
but  he  anticipates  these  objections,  and  allows  what  they 
might  have  pleaded,  that  they  came  to  the  Temple  to  offer 
sacrifices  ;  but  he  intimates  that  another  thing  was  required 
by  God,  and  that  they  did  not  discharge  their  duties  in 
coming  to  the  Temple,  except  they  faithfully  obeyed  God 
and  his  Law.  We  now  see  why  the  Prophet  said,  that  he 
was  sent  to  those  who  came  up  to  Jerusalem  to  worship  God. 
The  deed  itself  could  not  indeed  have  been  blamed  ;  nay,  it 
was  highly  worthy  of  praise,  that  they  thus  frequented  the 
worship  of  God  ;  but  as  the  Jews  regarded  not  the  end  for 
which  God  had  commanded  sacrifices  to  be  offered  to  him,  and 
also  the  end  for  which  he  had  instituted  all  these  external 
rites,  it  was  necessary  to  remove  this  error  in  which  they 
were  involved. 

Speak,  he  says,  all  the  words  luhich  I  have  commanded 
thee  to  speak  to  them.  The  Prophet  again  confirms,  that  he 
was  not  the  author  of  what  he  taught,  but  only  a  minister, 
who  faithfully  announced  what  Qod  had  committed  to  him  ; 
and  so  the  people  could  not  have  objected  to  him  by  saying, 
that  he  brought  forward  his  own  devices,  for  he  repelled  such 
a  calumny.  The  false  prophets  might  have  also  alleged 
similar  things  ;  but  Jeremiah  had  certain  evidences  as  to  his 
calling,  that  the  Jews,  by  rejecting  him,  condemned  them- 
selves, for  their  own  consciences  fully  convicted  them.  But 
from   this  passage,  and  from  many  like  passages,  we  may 


308  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIX. 

draw  this  conclusion, — that  no  one,  however  he  may  excel 
in  powers  of  mind,  or  knowledge,  or  wisdom,  or  station, 
ought  to  be  attended  to,  except  he  proves  that  he  is  God's 
minister. 

He  afterwards  adds.  Thou  shall  not  diminish  a  word. 
Some  read,  "Thou  shalt  not  restrain,"  which  is  harsh.  The 
verb,  y^^,  g^ro,  properly  means  to  be  lessened  and  to  be 
consumed.  And  Moses  makes  use  of  the  same  word  in  Deut. 
xii.  32,  when  he  says,  "  Thou  shalt  not  add,  nor  diminish," 
in  reference  to  the  Law,  in  which  the  people  were  to 
acquiesce,  without  corrupting  it  with  any  human  devices. 
To  diminish  then  was  to  take  away  something  from  the 
word.^  But  we  ought  to  consider  the  reason  why  this  was 
said  to  Jeremiah  ;  it  never  entered  the  mind  of  the  holy 
man  to  adulterate  God's  word ;  but  God  here  encourages 
him  to  confidence,  so  that  he  might  boldly  execute  his  com- 
mands. To  diminish  then  something  from  the  word,  was  to 
soften  what  appeared  sharp,  or  to  suppress  wha^  might  have 
offended,  or  to  express  indirectly  or  coldly  what  could  not 
produce  effect  without  being  forcibly  expressed.  There  is 
then  no  doubt  but  that  God  anticipates  here  this  evil,  under 
which  even  faithful  teachers  in  a  great  measure  labour ; 
for  when  they  find  the  ears  of  men  tender  and  delicate,  they 
dare  not  vehemently  to  reprove,  threaten,  and  condemn  their 
vices.  This  is  the  reason  why  God  added  this.  Diminish  not 
a  word  ;  as  though  he  had  said,  "  Declare  thou  with  closed 
eyes  and  with  boldness  whatever  thou  hast  heard  from  my 
mouth,  and  disregard  whatever  may  tend  to  lessen  thy 
courage." 

We  may  now  easily  learn  the  use  of  this  doctrine ;  the 
Prophet  was  not  sent  to  profane  men,  who  openly  avowed 
their  impiety,  or  lived  in  gross  sins  ;  but  he  was  sent  to  the 
very  worshippers  of  God,  who  highly  regarded  his  external 
worship,  and  for  this  reason  had  left  wives  and  children, 
came  to  the  Temple  and  spared  neither  labour  nor  expense. 
As,  then,  he  was  sent  to  them,  we  must  beware,  lest  we 

1  As  it  stands  oppcscd  to  add,  to  subtract  or  take  away  would  be  the 
most  suitable  term.  Such  is  the  word  used  by  the  Sept.,  the  Vuhj.,  and 
the  Syr.  ;  the  Targ.  is  diminish,  the  word  of  our  version. — Ed. 


CHAP.  XXVI.  3.  COMMENTARIES  ON  JEREMIAn.  309 

sleep  in  our  vices  and  think  that  we  have  done  our  duty  to 
God,  when  we  have  apparently  given  some  evidences  of 
piety ;  for  except  we  really  and  sincerely  obey  God,  all 
other  things  are  esteemed  of  no  value  by  him.  It  then 
follows — 

3.  If  so   be   they  will   hearken,  3.  Si  forte  audiant  et  convertan- 

and  turn  every  man  from  his  evil  tur  quisque  avia  sua  mala,  et  pceni- 

way,  that  I  may  repent  me  of  the  teat  me  mali  quod  ego  cogitans  ad 

evil  -which   I  purpose   to   do   unto  faciendum    (id  est,   cogito  facere) 

them,  because  of  the  evil  of  their  ipsis  propter  (a  facie,  ad  vcrbum) 

doings.  malitiam  actionum  ipsorum. 

In  this  verse  God  briefly  shews  for  w^hat  end  he  sent  his 
Prophet.  For  it  would  not  have  been  sufficient  for  him  to 
announce  wdiat  he  taught,  except  it  was  known  to  have  been 
the  will  of  God.  Here  then  God  asserts  that  he  would  not 
be  propitious  to  the  people,  except  they  complied  with  what 
he  required,  that  is,  to  repent.  Thus  he  testifies  that  what 
was  taught  would  be  useful  to  them,  because  it  had  refer- 
ence to  their  safety  ;  and  a  truth  cannot  be  rendered  more 
entitled  to  our  love  than  when  we  know  that  it  tends  to  pro- 
mote our  wellbeing.  Therefore  God,  when  he  saw  the 
people  rushing  headlong  through  blind  despair  into  all  kinds 
of  impiety,  designed  to  make  the  trial  whether  or  not  some 
of  them  were  healable ;  as  though  he  had  said,  "  What  are 
ye  doing,  ye  miserable  beings  ?  It  is  not  yet  wholly  over 
with  you  ;  only  obey  me,  and  the  remedy  for  all  your  evils 
is  ready  at  hand,''  We  now  see  what  God's  design  was, 
even  that  he  wished  to  give  those  Jews  the  hope  of  mercy 
who  were  altogether  irreclaimable,  so  that  they  might  not 
reject  what  he  taught  on  hearing  that  it  would  be  for  their 
good. 

But  we  may  hence  gather  a  general  doctrine  ;  that  when 
God  is  especially  displeased  with  us,  it  is  yet  an  evidence  of 
his  paternal  kindness  wdien  he  favours  us  with  the  prophetic 
teaching,  for  that  will  not  be  without  its  fruit,  except  it  be 
through  our  own  fault.  But  at  the  same  time  w^e  are  ren- 
dered more  and  more  inexcusable,  if  we  reject  that  medicine 
which  would  certainly  give  us  life.  Let  us  then  understand 
that  the  Prophet  says  here,  that  he  was  sent  that  he  might 


310  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIX. 

try  whether  the  Jews  w^ould  repent ;  for  God  was  ready  to 
receive  them  into  favour. 

By  saying  "f^)^,  aid%  "  if  peradventure/'  he  made  use  of 
a  common  mode  of  speaking.  God  indeed  has  perfect  know- 
ledge of  all  events,  nor  had  he  any  doubt  respecting  what 
would  take  place,  when  the  projDhets  had  discharged  their 
duties ;  but  what  is  pointed  out  here,  and  also  condemned, 
is  the  obstinacy  of  the  people  ;  as  thougli  ho  had  said,  that 
it  was  indeed  difficult  to  heal  those  who  had  grown  putrid  in 
their  evils,  yet  he  w^ould  try  to  do  so.  And  thus  God  mani- 
fests his  unspeakable  goodness,  that  he  does  not  wholly  cast 
away  men  wlio  are  almost  past  remedy,  and  whose  diseases 
seem  to  be  unhealable.  He  also  strengthens  his  Prophet ; 
for  he  might  from  long  experience  have  been  led  to  think 
that  all  his  labour  would  be  in  vain  ;  therefore  God  adds  this, 
that  he  might  not  cease  to  proceed  in  the  course  of  his  call- 
ing ;  for  what  seemed  incredible  might  yet  take  place  beyond 
his  expectation.  We  now  see  why  it  was  said.  If  so  he  that 
they  will  hear. 

It  is  then  added,  and  turn,  &c.  From  the  context  we  learn, 
that  repentance  as  well  as  faith  proceeds  from  the  truth 
taught :  for  how  is  it  that  those  alienated  from  God  return, 
1  confess  their  sins,  and  change  their  character,  minds,  and 
7  1  purposes  ?  It  is  the  fruit  of  truth  ;  not  that  truth  in  all  cases 
^is  effectual,  but  he  treats  here  of  the  elect :  or  were  they 
all  hcalable,  yet  God  shews  that  the  use  and  fruit  of  his 
truth  is  to  turn  men,  as  it  is  said  also  by  the  Prophet,  (Mai. 
iv.  6,)  and  repeated  in  the  first  chapter  of  Luke,  "  He  will 
turn  many  of  the  children  of  Israel."  (Luke  i.  6.)  What 
follows  is  not  without  its  weight,  evei'y  one  from  his  evil  way  ; 
for  God  intimates  that  it  was  not  enough  that  the  w'hole 
people  should  ostensibly  confess  their  sins,  but  that  every 
one  was  required  to  examine  himself:  for  when  we  seek 
God  in  a  troop,  and  one  follows  another,  it  is  often  done 
with  no  right  feeling.  Repentance  therefore  is  only  true 
and  genuine,  when  every  one  comes  to  search  his  own  case  ; 
for  its  interior  and  hidden  seat  is  in  the  heart.  This  is  the 
reason  why  he  says.  If  a  man,  that  is,  if  every  one  tm^ns 
from  his  evil  way. 


CHAP.  XXVI.  3.  COMMENTARIES  ON  JEREMIAH.  Sll 

As  to  God's  repentance,  of  which  mention  is  made,  there 
is  no  need  of  long  explanation.  No  change  belongs  to  God ; 
but  when  God  is  said  to  turn  away  his  wrath,  it  is  to  be 
understood  in  a  sense  suitable  to  the  comprehension  of  men  : 
in  the  same  way  also  we  are  to  understand  the  words,  that 
he  repents.  (Psalm  Ixxxv.  5  ;  ex.  4.)  It  is  at  the  same 
time  sufficiently  evident  what  God  means  here,  even  that  he 
is  reconcilable,  as  soon  as  men  truly  turn  to  him  :  and  thus 
we  see  that  men  cannot  be  called  to  repent,  until  God's 
mercy  is  presented  to  them.  Hence  also  it  follows,  that 
these  two  things,  repentance  and  faith,  are  connected  toge- 
ther, and  that  it  is  absurd  and  an  impious  sacrilege  to 
separate  them ;  for  God  cannot  be  feared  except  the  sinner 
perceives  that  he  will  be  propitious  to  him :  for  as  long  as 
we  are  apprehensive  of  God's  wrath,  we  dread  his  judgment ; 
and  thus  we  storm  against  him,  and  must  necessarily  be 
driven  headlong  into  the  lowest  abyss.  Hence  under  the 
Papacy  they  speak  not  only  foolishly,  but  also  coldly  of 
repentance  ;  for  they  leave  souls  doubtful  and  perplexed, 
nay,  they  take  away  every  kind  of  certainty.  Let  us  then 
understand  the  reason  why  the  Holy  Spirit  teaches  us,  that 
repentance  cannot  be  rightly  and  profitably  taught,  unless 
it  be  added,  that  God  will  be  propitious  to  miserable  men 
whenever  they  turn  to  him. 

With  regard  to  the  word  I  think,  I  have  already  said,  that 
God  forms  no  contrary  purposes  ;  but  this  refers  to  those 
men  who  deserved  his  dreadful  vengeance  ;  it  is  the  same  as 
though  he  had  said, — "  Their  iniquity  has  already  ripened ; 
I  am  therefore  now  ready  to  take  vengeance  on  them  :  never- 
theless let  them  return  to  me,  and  they  shall  find  me  to  be 
a  Father.  There  is,  then,  no  reason  for  them  to  despair, 
though  I  have  already  manifested  tokens  of  my  vengeance.'" 
This  is  the  meaning;  but  he  repeats  the  reason  of  his 
wrath.  On  account  of  the  wickedness  of  their  doings ;  for 
we  know  that  they  were  proud  and  obstinate ;  it  was 
therefore  necessary  to  close  their  mouths,  otherwise  they 
would  have  raised  a  clamour,  and  said,  that  God  was  un- 
justly angry,  or  that  he  exceeded  all  bounds.  Whatever 
evils  then  were  at  hand,  God  briefly  shews  that  they  came 


312  COMMENTARIES  ON  JEREMIAH.  LECT.  XCIX. 

from  themselves,  that  the  cause  was  their  own  wickedness.^ 
It  follows, — 

4.  And  thou  shalt  say  unto  them,  4.  Dices  ergo  ad  eos,  Sic  dicit 
Thus  saith  the  Lord,  If  ye  Avill  not  Jehova,  Si  nou  audieritis  me,  ut 
hearken  to  me,  to  walk  in  ray  law,  arabuletis  in  lege  mea,  quam  posui 
which  I  have  set  before  you,  coram  conspectu  vestro, 

5.  To  hearken  to  the  words  of  my  5.  Ad  audiendum  sermonera  {hoc 
servants  the  prophets,  whom  I  sent  est,  ut  audiatis  sermones)  servorum 
unto  you,  both  rising  up  early,  and  meorum  prophetarum,  quos  ego 
sending  them,  but  ye  have  not  heark-  mitto  ad  vos,  et  mane  surgendo  et 
ened ;  mittendo,  neque  tamen  audistis  {hoc 

postremtim  lego  parenthesin  ;) 

6.  Then  Avill  I  make  this  house  6.  Et  {id  est,  tunc)  ponam_  do- 
like  Shiloh,  and  will  make  this  city  mum  banc  {id  est,  templum)  sicuti 
a  curse  to  all  the  nations  of  the  Silo,  et  urbem  banc  ponam  maledic- 
earth.  tionera  cunctis  gentibus  terrte. 

The  Prophet  now  briefly  includes  what  he  had  been  teach- 
ing, what  he  had  been  commanded  to  declare  to  the  people. 
No  doubt  he  spoke  to  them  more  at  large  ;  but  he  deemed 
it  enough  to  shew  in  a  few  words  what  had  been  committed 
to  him.  And  the  sum  of  it  was,  that  except  the  Jews  so 
hearkened  as  to  walk  in  God's  Law,  and  were  submissive  to 
the  prophets,  final  ruin  was  nigh  the  Temple  and  the  city. 
This  is  the  meaning  :  but  it  may  be  useful  to  consider  every 
particular. 

By  these  words,  Except  ye  hearken  to  me,  to  ivalk  in  my 
lata,  God  intimates,  that  he  mainly  requires  obedience,  and 
esteems  nothing  as  much,  according  to  what  he  says,  that  it 
is  better  than  all  sacrifices.  (1  Sam.  xv.  22.)  This  sub- 
ject was  largely  treated  in  the  seventh  chapter,  where  he 
said,  "  Did  I  command  your  fathers  when  they  came  out  of 
Egypt  to  offer  sacrifices  to  me  ?  this  only  I  required,  even 
to  hear  my  voice."  (Chapter  vii.  22,  28.)  We  hence  see, 
that  the  only  way  of  living  piously,  justly,  holily,  and  up- 

'  I  render  the  verse  as  follows,— 

3.  It  may  be  they  will  hear  and  turn  every  one  from  his  way  that 
is  evil ;  then  I  will  repent  as  to  the  evil  which  I  purpose  to  bring 
on  them  for  the  evil  of  their  doings. 
Here  is  "  evil  for  evil,"  the  evil  of  punishment  for  the  evil  of  sin.  The 
word  is  often  used  in  these  two  senses.  It  is  changed  in  the  Sept.,  x«x«y 
and  ^ov«^^v;  and  in  the  Vulg.,''  malum"  and  "  malitia."  "  Thus  evil," 
says  Gataker,  "  begetteth  evil,  a  just  retaliation  of  evil  for  evil.  The 
evil  of  iniquity  and  the  evil  of  penalty  are  as  the  needle  and  the  thread  ; 
the  one  goeth  before  and  maketh  way  for  the  other  ;  and  when  one  hath 
found  a  passage  it  draweth  on  the  other." — Ed. 


CHAP.  XXVI.  4-6.  COMMENTARIES  ON  JEREMIAH.  313 

rightly,  is  to  allow  ourselves  to  be  ruled  by  the  Lord.  This 
is  one  thing.  Then  what  follows  is  worthy  of  being  noticed, 
To  walk  in  my  law.  God  here  testifies  that  his  will  is  not 
ambiguous  or  doubtful,  for  he  has  prescribed  what  is  right 
in  his  law.  "Were  God  then  to  descend  a  hundred  times 
from  heaven,  he  would  bring  nothing  but  this  message,  that 
he  has  spoken  what  is  necessary  to  be  known,  and  that  his 
Law  is  the  most  perfect  wusdom.  Had  he  said  only,  "  Hear 
me,"  men  might  have  still  evaded  and  avowed  themselves 
ready  to  learn.  God  therefore  does  here  silence  hypocrites, 
and  says  that  he  required  nothing  else  but  to  follow  his  Law. 
And  for  the  same  purpose  he  adds  what  follows,  luMch  I  have 
set  before  you  :  for  this  kind  of  speaking  intimates  that  the 
doctrine  of  the  Law  was  by  no  means  obscure  or  doubtful, 
as  Moses  said,  "  I  this  day  call  heaven  and  earth  to  witness, 
that  I  have  set  life  and  death  before  your  eyes.""  (Deut. 
XXX.  19.)  And  in  another  place  he  said,  "  Say  not,  Who 
shall  ascend  above  the  clouds  ?  or,  Who  shall  descend,  into 
the  abyss  ?  or.  Who  shall  pass  beyond  the  sea?  The  word 
is  in  thy  heart  and  in  thy  mouth,''  (Deut.  xxx.  12-14; 
Rom.  X.  6-8 ;)  as  though  he  had  said,  "  God  has  deprived 
you  of  every  excuse,  for  there  is  no  reason  for  doubting, 
since  he  has  spoken  so  familiarly  to  you,  and  has  explained 
everything  necessary  to  be  known.'' 

And  hereby  is  confuted  the  impious  blasphemy  of  the 
Papists,  who  impudently  assert  that  not  only  the  Law  is 
obscure,  but  also  the  Gospel.  And  Paul  also  loudly  declares, 
that  the  Gospel  is  not  obscure  except  to  those  who  perish, 
and  who  have  a  veil  over  their  hearts,  being  visited  with 
judicial  blindness.  But  as  to  the  Law,  in  which  there  is  no 
such  plainness  as  in  the  Gospel,  we  see  what  Jeremiah  affirms 
here,  that  it  was  set  before  the  eyes  of  all,  that  they  might 
learn  from  it  what  pleased  God,  and  what  was  just  and  right. 

But  what  follows  in  the  next  verse  ought  to  be  especially 
observed ;  for  these  two  things  are  necessarily  connected, 
— that  God  required  nothing  but  obedience  to  his  Law, — 
and  that  his  will  was  that  his  prophets  should  be  heard, — 
To  hearken,  he  says,  to  the  luords  of  my  servants,  the  prophets, 
tuhom  I  send  to  you,  (it  is  in  the  second  person.)   Here  tliere 


314  COMMENTARIES  ON  JEREMIAH.  LECT.XCIX. 

seems  to  be  some  inconsistency  ;  for  if  God's  Law  was  suffi- 
cient, why  were  the  prophets  to  be  heard  ?  But  these  two 
things  well  agree  together :  the  Law  alone  was  to  be 
attended  to,  and  also  the  prophets,  for  they  were  its  inter- 
preters. For  God  sent  not  his  prophets  to  correct  the  Law, 
to  change  anything  in  it,  to  add  or  to  take  away ;  as  it  was 
an  unalterable  decree,  not  to  add  to  it  nor  to  diminish  from 
it.  What  then  was  the  benefit  of  sending  thepropliets  ?  even 
to  make  more  manifest  the  Law,  and  to  apply  it  to  the  cir- 
cumstances of  the  people.  As  then  the  prophets  devised  no 
new  doctrine,  but  were  faithful  interpreters  of  the  Law,  God 
joined,  not  without  reason,  these  two  things  together, — that 
bis  Law  was  to  be  heard  and  also  his  proj^hets  ;  for  the  ma- 
jesty of  the  Law  derogated  nothing  from  the  authority  of 
the  prophets  ;  and  as  the  prophets  confirmed  the  Law,  it 
could  not  have  been  that  they  took  away  anything  from 
the  Law. 

Nay,  this  passage  teaches  us,  that  all  those  who  repudi- 
ate the  daily  duty  of  learning,  are  profane  men,  and  extin- 
guish as  far  as  they  can  the  grace  of  the  Spirit ;  many  such 
fanatics  among  the  Anabaptists  have  been  in  our  time,  who 
despised  learning  of  every  kind.  They  boasted  that  the 
doctrine  of  the  Law  was  the  Alphabet ;  and  they  also  in- 
dulged in  this  dream,  that  WTong  is  done  to  the  Holy  Spirit 
when  men  attend  to  learning.  And  some  dare,  in  a  grosser 
manner,  to  vomit  forth  their  blasphemies ;  they  say  that 
Scripture  is  enough  for  us,  yea,  even  these  two  things, 
"  Fear  God  and  love  thy  neighbour.''  But  as  I  have  already 
said,  we  must  consider  how  God  has  spoken  by  his  Law  ; 
whether  he  has  closed  up  the  way,  so  as  not  to  explain  his  will 
more  clearly  by  the  prophets,  nor  to  apply  to  present  use 
what  would  have  otherwise  been  less  eft'ectual  ?  or  that  he 
purposed  to  draw  continually  by  various  channels  the  doc- 
trine whicli  flows  from  that  fountain  ?  But  now,  since 
God  had  given  his  own  Law,  and  had  added  to  the  Law 
his  prophets,  every  one  who  rejected  the  prophets  must 
surely  ascribe  no  authority  to  the  Law.  Even  so  now,  they 
who  think  it  not  their  duty  at  this- day  to  seek  knowledge 
in  the  school  of  Christ,  and  to  avail  themselves  of  the  hear- 


CHAP.  XXVI.  4-6.      COMMENTARIES  ON  JEREMIAH.  315 

ing  of  his  word,  no  doubt  despise  God  in  their  hearts,  and 
set  no  value  either  on  the  Law,  or  on  the  prophets,  or  on  the 
Gospel.  Remarkable  then  is  this  passage ;  it  shews  that 
the  Lord  would  have  his  Law  to  be  our  leader  and  teacher, 
and  yet  he  adds  his  own  prophets. 

He  says  further,  Whom  I  have  sent  to  you,  rising  early 
and  sending.  Here  he  upbraids  the  Jews  with  their  slow- 
ness and  insensibility ;  for  he  roused  them  early,  and  that 
not  once  but  often,  and  yet  he  spent  his  labour  in  vain. 
Rising  early,  when  applied  to  God,  means  that  he  called 
these  men  in  due  time,  as  though  he  had  said,  that  it  was 
not  his  fault  that  the  Jews  had  departed  from  the  right  way 
of  safety,  for  he  had  been  sedulously  careful  of  their  well- 
being,  and  had  in  due  time  warned  them.  We  hence  see 
how  the  Prophet  condemned  their  tardinfess  and  indifference, 
and  then  their  hardness,  by  saying,  and  sending ;  for  this 
intimates  a  repetition  or  assiduity.  He  had  said  before, 
"  whom  I  sent  to  you,  rising  early  ;''  now,  when  he  says 
and  sending,  he  means  that  he  had  not  sent  one  prophet,  or 
many  at  one  time,  but  one  after  another  continually,  and 
that  yet  it  had  been  without  any  benefit.  The  end  of  the 
verse  I  read  in  a  parenthesis,  (but  ye  have  not  hearkened.) 
Indeed  what  follows  stands  connected  with  the  previous 
verses.^ 

Then  will  I  make,  &c. :  the  copulative  is  to  be  rendered 
here  as  an  adverb  of  time.  What  had  been  just  said,  "  but 
ye  have  not  hearkened,"  w^as  by  way  of  anticipation  ;  for  the 
Jews,  swelling  with  great  arrogance,  might  have  immediately 
said,  "  Oh  !  what  new  thing  dost  thou  bring  ?  Except  ye 
hearken  to  my  voice,  saith  Jehovah,  to  walk  in  my  Law,  which 
I  have  set  before  you,  as  though  all  this  were  not  well  known 
even  to  children  among  us  ;  and  yet  thou  pretendest  to  be 

^  It  is  better  to  commence  the  parenthesis  after  the  word  "  prophets ;" 
the  three  verses  I  render  thus, — 

4.  And  say  to  them.  Thus  sailh  Jehovah,  If  ye  will  not  hear  me,  so  as  to 

5.  walk  in  my  law,  which  I  have  set  before  you,  by  hearkening  to  the 
words  of  my  servants  the  prophets,  (whom  I  have  been  sending  to 
you,  even  rising  up  early  and  sending  ;  but  ye  did  not  hearken ;) 

6.  then  will  I  make  this  house  like  Shiloh,  and  this  city  will  I  make 
a  curse  to  all  the  nations  of  the  earth. 

The  VvJg.  and  the  St/v.  arc  in  effect  the  same  as  above. — Ed. 


316  COMMENTARIES  ON  JEREMIAH.  LECT,  C. 

the  herald  of  some  extraordinary  prophecy ;  certainly  such 
boasting  will  be  deemed  puerile  by  all  wise  men/"  Thus 
then  they  might  have  spoken,  but  the  Prophet  here  briefly 
checks  the  insolence  of  such  a  foolish  censure,  hut  ye  have  not 
hearkened;  as  though  he  had  said,  that  he  had  not  been  sent 
in  vain  to  speak  of  a  thing  as  it  were  new  and  unusual,  be- 
cause the  Jews  had  corrupted  the  whole  Law,  had  become 
disobedient,  unteachable,  and  unbelieving,  and  had  despised 
both  the  Law  of  God  and  his  Prophets. 


PRAYER. 

Grant,  Almighty  God,  that  as  thou  hast  been  pleased  not  only  to 
make  known  thy  will  once  by  the  Law,  but  also  to  add  more 
light  by  thy  holy  prophets,  and  further  to  give  us  perfect  light 
by  thy  Gospel,  and  as  thou  invitest  us  daily  to  learn  by  means  of 
those  whom  thou  hast  sent, —  O  grant,  that  we  may  not  be  deaf 
nor  tardy  to  hear,  but  promptly  submit  ourselves  to  thee,  and  so 
suffer  ourselves  to  be  ruled  by  thy  word,  that  through  our  whole 
life  we  may  testify  that  thou  art  indeed  our  God,  we  being  thy 
people,  until  we  shall  at  length  be  gathered  into  that  celestial 
kingdom,  which  thine  only-begotten  Son  our  Lord  has  purchased 
for  us. — Amen. 


ILecture  ^m  JgunlnretJtfj. 

We  could  not  yesterday  finish  the  words  of  the  Prophet, 
as  time  did  not  allow  us  to  do  so.  We  said  that  tlie  Prophet 
had  denounced  God's  vengeance  on  the  people  in  such  a 
manner,  that  he  softened  that  severity  by  some  comfort,  lest 
despair  should  have  rendered  more  obstinate  those  whom  he 
wished  to  turn  into  obedience ;  we  said  also,  that  the  minis- 
ters of  the  word  cannot  otherwise  speak  rightly  or  profitably 
of  repentance,  except  they  connect  with  it  the  promise  of 
God's  mercy.  But  as  the  Prophet  had  to  do  with  refractory 
men  and  dcspiscrs  of  God,  it  behoved  him  to  declare  what  at 
length  he  subjoins,  even  that  the  destruction  of  the  Temple 
and  city  was  nigh  at  hand,  except  they  repented. 

iVnd  he   says  that  that  house  would  become  like  SInlch, 


CHAP.  XXVI.  7,  8.       COiMMENTAllTES  ON  JEREMIAH.  31  7 

in  order  that  by  this  example  he  might  touch  their  hearts  ; 
for  the  ark  of  God  had  been  long  at  Shiloh,  and  that  place 
might  have  been  deemed  venerable  for  being  ancient.  Jeru- 
salem was  indeed  renowned,  but  Shiloh  was  in  time  before 
it.  This  place  was  now  forsaken  ;  nay,  it  presented  a  sad 
and  a  degraded  spectacle.  He  thus  set  before  their  eyes  an 
example  of  God's  vengeance,  such  as  awaited  them.  We 
have  seen  the  same  reference  in  chap.  vii.  12,  where  the 
Prophet  says,  "  Go  to  Shiloh,  where  the  ark  of  the  covenant 
was,"  &c. ;  but  he  now  speaks  more  briefly,  for  he  no  doubt 
repeated  often  the  same  things. 

Then  he  adds,  /  will  make  this  city  a  curse,  or  execration, 
to  all  the  nations  of  the  earth.  It  was  still  more  intolerable 
to  the  Jews  to  hear  what  Jeremiah  says  here, — that  so  great 
a  city,  the  sanctuary  and  the  royal  throne  of  God,  would 
become  a  curse  to  heathen  nations  ;  and  yet  as  God  had  com- 
manded him  to  say  this,  he  boldly  performed  his  duty.  Now 
follows  the  reward  he  met  with, — 

7.  So  the  priests,  and  the  pro-  7.  Et  audierunt  sacerdotes  et 
phets,  and  all  the  people,  heard  Jere-  prophetse  et  totus  populus  Jeremiam 
miah  speaking  these  words  in  the  loquentem  sermones  hos  in  templo 
house  of  the  Lord.  Jehovse. 

8.  Now  it  came  to  pass,  when  8.  Et  factum  est,  cum  finisset 
Jeremiah  had  made  an  end  of  speak-  Jeremias  loqui  qusecunque  manda- 
ing  all  that  the  Lord  had  command-  verat  Jehova,  ut  loqueretur  toti 
ed  hhn  to  speak  unto  all  the  people,  populo,  comprehenderunt  ipsum  sa- 
that  the  priests,  and  the  prophets,  cerdotes  et  prophetse  et  totus  popu- 
and  all  the  people,  took  him,  saying,  lus,  dicendo,  Morte  morieris. 
Thou  shalt  surely  die. 

Here  the  Prophet  recites  what  happened  to  him,  after  he 

had  declared  God's  message,  and  faithfully  warned  the  people 

by  adding  threatenings,  as  God  had  commanded  him.     He 

says  first  that  he  was  heard  ;  w^hich  is  not  to  be  deemed  as 

commendatory,  as  though  the  priests  and  prophets  patiently 

heard  what  he  taught ;  for  there  was  no  teachable  sjDirit  in 

them,  nor  did  they  come  prepared  to  learn,  but  they  had  long 

indulged  themselves  in  perverseness,  so  that  Jeremiah  was 

become  to  them  an  avowed  enemy  ;  and  they  also  audaciously 

opposed  all  his  threatenings.     But  though  they  were  not 

ashamed  to  reject  what  the  Prophet  said,  they  yet  observed 

a  certain  form,  as  it  is  usual  with  hypocrites,  for  they  are 

more  exact  than  necessary,  as  they  say,  in  what  is  formal. 


318  COMMENTARIES  ON  JEREMIAH.  LEOT.  0. 

but  what  is  really  important  they  neglect.  "We  may  hence 
observe,  that  the  priests  and  prophets  deserved  no  praise, 
because  they  restrained  themselves,  as  though  they  deferred 
their  judgment  until  the  cause  was  known,  but  as  the  whole 
people  were  present,  they  for  a  time  shewed  themselves 
moderate  ;  it  was  yet  a  feigned  moderation,  for  their  hearts 
were  full  of  impiety  and  contempt  of  God,  as  it  became 
really  manifest. 

But  it  must  be  observed  that  he  says  that  the  priests  and 
prophets  hearkened.  As  to  the  priests,  it  is  no  wonder  that 
he  calls  them  so,  though  they  were  in  every  way  wicked,  for 
it  was  an  hereditary  honour.  But  it  is  strange  that  he  men- 
tions the  prophets.  At  the  same  time  we  must  know,  that 
Jeremiah  thus  calls  those  who  boasted  that  they  were  sent 
from  above.  In  the 'twenty-third  chapter  he  at  large  re- 
proves them ;  and  in  many  other  places  he  condemns  their 
impudence  in  falsely  assuming  the  authority  of  God.  He 
then  allowed  them  an  honourable  title,  but  esteemed  it  as 
nothing ;  as  we  may  do  at  this  day,  who  without  harm  may 
call  by  Avay  of  ridicule  those  prelates,  bishops,  or  pastors, 
who  under  the  Papacy  seek  to  be  deemed  so,  provided  we  at 
the  same  time  strip  them  of  their  masks.  But  these  lay  hold 
on  the  title,  and  thus  seek  to  suppress  the  truth  of  God,  as 
though  to  be  called  a  bishop  were  of  more  weight  than  if  an 
angel  was  to  come  down  from  heaven.  And  yet  were  an 
angel  to  descend  from  heaven,  he  ought  to  be  counted  by  us 
as  a  devil,  if  he  brought  forward  such  filthy  and  execrable 
blasphemies,  as  we  see  the  world  is  at  this  day  polluted  with 
by  these  unprincipled  men.  This  passage  then,  and  the  like, 
ought  to  be  borne  in  mind,  for  they  shew  that  titles  are  not 
sufficient,  except  those  who  bear  them  really  shew  that  they 
are  such  as  their  calling  imports.  Thus,  then,  Jeremiah  was 
called  a  Prophet,  and  also  those  impostors  were  called  pro- 
phets whose  only  religion  it  was  to  corrupt  and  pervert  the 
doctrine  of  the  Law,  but  they  were  so  called  with  regard  to 
the  people.  It  is  in  the  meantime  necessary,  wisely  to  dis- 
tinguish between  prophets  or  teachers,  as  also  the  Apostle 
reminds  us,  we  ought  to  inquire  whether  their  spirit  is  from 
God  or  not.     (1  John  iv.  1.) 


CHAP.  XXVI.  9.  COMMENTARIES  ON  JEREMIAH.  319 

He  says  at  last,  that  he  was  condemned  by  the  priests,  and 
the  prophets,  and  the  whole  people  ;  he  at  the  same  time  in- 
troduced these  words,  that  he  had  spoken  all  that  the  Lord 
had  commanded  him.  Thus  he. briefly  exposed  the  injustice 
of  those  by  whom  he  was  condemned  ;  for  they  had  no  regard 
to  wliat  was  right,  as  we  shall  presently  see.  But  as  they 
had  brought  with  them  a  preconceived  hatred,  so  they 
vomited  out  what  they  could  no  longer  contain.  It  after- 
wards follows, — 

9.  Why  hast  thou  prophesied  9.  Quare    prophetasti    in    nomine 

in  the  name  of  the  Lord,  saying,  Jehovje,  dicendo,  Tanquam  Silo  erit 
This  house  shall  be  like  Shiloh,  domus  hasc,  et  urbs  hsec  perdetur,  ut 
and  this  city  shall  be  desolate -with-  non  sit  habitator?  (eongregatus  au- 
out  an  inhabitant  ?  And  all  the  tern  totus  populus  ad  Jeremiam  in 
people  were  gathered  against  teniploJehovse.)  {Hoc per parenthesin 
Jeremiah  in  the  house  of  the  legend  urn  est,  et  refertur  ad  sequen- 
Lord.  tern  contextuniy  ut  suo  loco  dicemus.) 

Here  is  added  the  cause  of  Jeremiah's  condemnation,  that 
he  had  dared  to  threaten  with  so  much  severity  the  holy  city 
and  the  Temple.  They  did  not  inquire  whether  God  had 
commanded  this  to  be  done,  whether  he  had  any  just  cause 
for  doing  so ;  but  they  took  this  principle  as  granted,  that 
wrong  was  done  to  God  when  anything  was  alleged  against 
the  dignity  of  the  Temple,  and  also  that  the  city  was  sacred, 
and  therefore  nothing  could  be  said  against  it  without  dero- 
gating from  many  and  peculiar  promises  of  God,  since  he 
had  testified  that  it  would  be  ever  safe,  because  he  dwelt  in 
the  midst  of  it.  We  hence  see  by  what  right,  and  under 
what  pretence  the  priests  and  the  prophets  condemned 
Jeremiah. 

And  by  saying,  in  the  name  of  Jehovah,  they  no  doubt  ac- 
cused him  as  a  cheat,  or  a  false  pretender,  because  he  had 
said  that  this  had  been  commanded  by  God,  for  they  con- 
sidered such  a  thing  impossible  and  preposterous.  God  had 
promised  that  Jerusalem  would  be  his  perpetual  habitation ; 
the  words  of  Jeremiah  were,  "  I  will  make  this  city  like 
Shiloh.'"  God  seemed  in  appearance  to  be  inconsistent  with 
himself,  "  This  is  my  rest  for  ever,"  "  this  shall  be  a  desert.'' 
We  hence  see  that  the  priests  and  the  prophets  were  not 
without  some  specious  pretext  for  condemning  Jeremiah. 
There  is  therefore  some  weight  in  what  they  said,  '*'  Dost 


320  COMMENTARIES  ON  JEREMIAH.  LECT.C. 

tliou  not  make  God  contrary  to  himself  ?  for  what  thou  de- 
nouncest  in  his  name  openly  and  directly  conflicts  with  his 
promises;  but  God  is  ever  consistent  with  himself;  thou  art 
therefore  a  cheat  and  a  liar,  and  thus  one  of  the  false  pro- 
phets, whom  God  suffers  not  in  his  Church."  And  yet  what 
they  boasted  was  wholly  frivolous  ;  for  God  had  not  promised 
that  the  Temple  should  be  perpetual  in  order  to  give  license 
to  the  people  to  indulge  in  all  manner  of  wickedness.  It 
was  not  then  God's  purpose  to  bind  himself  to  ungodly  men, 
that  they  might  expose  his  name  to  open  reproach.  It  is 
hence  evident  that  the  prophets  and  priests  only  dissembled, 
when  they  took  as  granted  what  ought  to  have  been  under- 
stood conditionally,  that  is,  if  they  worshipped  him  in  sin- 
cerity as  he  had  commanded.  For  it  was  not  right  to 
separate  two  things  which  God  had  connected ;  he  required 
piety  and  obedience  from  the  people,  and  he  also  promised 
that  he  would  be  the  guardian  of  the  city,  and  that  the 
Temple  would  be  safe  under  his  protection.  But  the  Jews, 
having  neither  faith  nor  repentance,  boasted  of  what  had 
been  said  of  the  Temple,  nay,  they  bragged,  as  we  have  seen 
elsewhere,  and  spoke  false  things ;  and  hence  the  Prophet 
derided  them  by  repeating  three  times,  "  The  Temple  of 
Jehovah,  the  Temple  of  Jehovah,  the  Temple  of  Jehovah,'' 
(ch.  vii.  4  :)  as  though  he  had  said, — "  This  is  your  silly  talk, 
you  ever  cry  boastingly.  'The  Temple  of  God ;'  but  all  this 
will  avail  you  nothing." 

It  then  follows,  that  the  people  luerc  assembled.  Here 
Jeremiah  passes  to  another  part  of  the  narrative,  for  he  re- 
minded the  princes  and  the  king's  councillors  that  they 
were  not  without  reason  roused  to  go  up  to  the  Temple.^ 

1  It  a])pears  better  to  connect  this  sentence  \nW\  tlie  following  verse,  in 
this  manner, — 

10.  While  the  whole  people  were  assembled  against  Jeremiah  in  the 
house  of  Jehovah,  then  the  princes  of  Judah  heard  these  things,  and 
went  up  from  the  king's  house  into  the  house  of  Jehovah,  &c. 
This  seems  to  be  the  beginning  of  another  section.  The  1  repeated  ought 
often  to  be  thus  rendered,  while  or  when,  and  then  ;  and  indeed  in  our  lan- 
guage, tlien  may  be  sometimes  omitted.  Were  it  here  rendered  and  in  both 
instances,  the  meaning  would  be  the  same,  only  the  connection  appears 
more  evident  when  rendered  as  above ;  the  report  of  the  people  congre- 
gated against  Jeremiah  reached  the  ])rinces  — Ed. 


CHAP.  XXVI.  10.         COMMENTARIES  ON  JEREMIAH.  321 

If  the  dispute  had  been  between  few,  eitlier  Jeremiah  would 
have  been  slain,  or  in  some  way  intercepted,  or  it  miglit 
have  been  that  the  princes  would  have  circumvented  the 
kins:  awd  his  councillors,  and  thus  the  holy  man  would  have 
been  privately  crushed.  But  here  he  introduced  these  words, 
that  the  whole  people  were  assembled  against  him.  Hence 
it  was  that  the  report  reached  the  king's  court ;  and  so  the 
princes  and  councillors  were  commanded  to  come.  In  short, 
Jeremiah  shews  the  reason  why  the  princes  came  unto  the 
Temple ;  it  was  because  the  city  was  everywhere  in  a  com- 
motion, when  the  report  spread  that  something  new  and  in- 
tolerable had  been  announced.  The  king  therefore  could 
not  neglect  this  commotion  ;  for  it  is  a  dangerous  thing  to 
allow  a  popular  tumult  to  prevail.  And  therefore  Jeremiah 
thus  adds, — 

10.  When  the  princes  of  Judah  10.  Et  audierunt  principes  Jehu- 
heard  these  things,  then  they  came  dah  sermones  hos,  et  ascenderunt  e 
up  from  the  king's  house  unto  the  domo  regis  in  domum  Jehovsc  (hoc 
house  of  the  Lord,  and  sat  down  in  est,  e  palaiio  regis  in  Templum,)  et 
the  entry  of  the  new  gate  of  the  sederunt  in  foribus  portse  Templi 
Lord's  house.  Jehovse  novse. 

We  have  said  that  the  princes  were  roused  by  a  popular 
clamour ;  nor  is  there  a  doubt  but  that  the  king  liad  sent 
them  to  quell  the  commotion.  It  must  be  especially  noticed, 
that  they  were  engaged  in  other  matters,  as  it  was  seldom 
the  case  that  courtiers  spent  their  time  in  hearing  the 
prophets.  It  is  indeed  true,  that  the  occupations  of  those 
are  sacred,  who  have  the  care  of  the  commonwealth,  who 
dispense  justice,  and  who  liave  to  provide  for  the  public 
safety ;  but  it  behoves  them  so  to  divide  their  time,  that 
they  may  be  able  to  consecrate  some  portion  of  it  to  God. 
But  courtiers  think  themselves  exempted  by  a  sort  of  privi- 
lege, when  yet  the  truth  is  more  necessary  for  them  than 
even  for  the  common  people  ;  for  not  only  the  duty  of  the 
head  of  a  family  lies  on  each  of  them,  but  the  Lord  has  also 
set  them  over  a  whole  people.  If,  then,  private  men  have 
need  of  being  daily  taught,  that  they  may  faithfully  rule  and 
guide  themselves  and  their  families,  what  ought  to  be  done 
by  those  rulers  who  are  as  it  were  the  fathers  of  the  com- 

VOL.  III.  X 


322  COMMENTARIES  ON  JEREMIAH.  LECT.C. 

monvvealtli  ?  But  as  I  have  already  said,  sucli  men  usually 
exempt  themselves  from  the  yoke  of  the  faithful. 

Hence  then  it  was,  that  none  of  the  princes  were  present, 
when  Jeremiah  had  been  commanded  to  proclaim  Iik  mes- 
sage, not  only  on  the  day  when  few  came  to  the  Temple,  but 
when  they  came  from  all  the  cities  of  Judah  to  sacrifice  at 
Jerusalem.  It  was,  indeed,  a  very  shameful  sign  of  gross 
contempt,  that  no  one  of  the  king's  counsellors  appeared  in 
the  Temple,  when  there  were  present,  from  remote  places, 
those  whom  religion  and  tlie  desire  to  sacrifice  had  brought 
there.  But  he  says  that  they  came  to  know  the  cause 
of  the  commotion ;  for  it  is  said,  that  tliey  sat  at  the  new 
gate,  which  some  say  was  eastward  ;  and  they  conjecture 
that  it  was  called  new,  because  it  had  been  renewed ;  the 
king's  palace  was  also  towards  the  east,  and  the  eastern  gate 
was  his  tribunal.  I  am  disposed  to  embrace  this  opinion, 
that  they  sat  at  the  eastern  gate.^     It  now  follows, — 

1 1 .  Then  spake  the  priests  and  1 1 .  Et  dixerunt  sacerdot.es  et  pro- 
the  prophets  unto  the  princes,  and  phetse  principibus  et  toti  populo, 
to  all  the  people,  saying,  This  man  dicendo,  judicium  mortis  est  viro 
is  worthy  to  die ;  for  he  hath  pro-  huic,  quia  prophetavit  contra  urbem 
phesied  against  this  city,  as  ye  have  hanc  queraadmodura  audistis  auri- 
heard  with  your  ears.  bus  vestris. 

We  hence  conclude,  that  the  people  in  assenting  to  the 
sentence  of  the  priests  and  prophets,  had  done  nothing  ac- 
cording to  their  own  judgment,  but  that  all  of  every  rank 
throuofh  a  violent  feelino:  condemned  Jeremiah.  And  as  the 
priests  and  prophets  directed  also  their  discourse  to  the 
people,  it  appears  clear,  that  they  were  guided  by  them,  so 
that  they  thoughtlessly  and  inconsiderately  gave  their  con- 
sent ;  for  it  often  happens  in  a  mob  that  the  people  exclaim, 
"  Be  it  so,  be  it  so ;  amen,  amen.''  Jeremiah  has  indeed 
said,  that  he  was  condemned  by  the  whole  people ;  but  it 
must  be  observed,  that  the  peoj^le  are  like  the  sea,  which  of 
itself  is  calm  and  tranquil ;  but  as  soon  as  any  wind  arises, 

'  The  present  Hebrew  text  is,  "  the  new  gate  of  Jehovah."  "  House," 
before  Jehovah,  is  found  in  many  MSS.,  and  is  given  by  all  the  Versions, 
except  the  Sept..,  where  Jehovah  as  well  as  house,  is  left  out.  The  true 
reading  no  doubt  is,  "the  house  of  Jehovah."  It  was  called  '*  the  new 
gate,"  says  Gataker,  because  it  had  been  renewed  by  Jotham.  See  2  Kings 
XV.  35.  It  is  rendered  "  the  eastern  gate"  by  the  Targ.  It  Mas  in  the 
porch  of  this  gate,  according  to  some,  that  the  great  consistory  sat. — Ed. 


CHAP.XXVI.il.        COMMENTARIES  ON  JEREMIAH.  S2S 

there  is  a  great  commotion,  and  waves  dash  one  against  an- 
other ;  so  also  it  is  with  the  people,  who  without  being  excited 
are  quiet  and  peaceable  ;  but  a  sedition  is  easily  raised,  when 
any  one  stirs  up  men  wlio  are  thoughtless  and  changeable, 
and  who,  to  retain  the  same  simile,  are  fluid  like  water. 
This,  then,  is  what  Jeremiah  now  intimates. 

But  there  is  another  thing  to  be  noticed, — that  the  com- 
mon people  suffer  themselves  to  be  drawn  in  all  directions ; 
but  they  may  also  be  easily  restored,  as  it  has  been  said,  to 
a  right  mind.  "  When  they  see,"'  says  Virgil,  "  a  man  re- 
markable for  piety  and  good  works,  they  become  silent  and 
attend  with  listening  ears.''  He  there  describes  (iEneid,  i.) 
a  popular  commotion,  which  he  compares  to  a  tempest ;  and 
he  rightly  speaks  of  a  tempest ;  but  he  added  this  simile  ac- 
cording to  common  usage.  The  same  thing  is  now  set  before 
us  by  the  Prophet ;  the  priests  and  prophets,  who  thought 
that  they  alone  could  boast  of  their  power  and  speak  with 
authority,  in  a  manner  constrained  the  people  apparently  to 
consent.  The  king's  counsellors  being  now  present,  the 
-people  became  as  it  w^ere  mute ;  the  priests  perceived  this, 
and  we  shall  see  by  the  issue  that  what  the  same  poet  men- 
tions took  place,  "  By  his  words  he  rules  their  hearts  and 
softens  their  breasts."  For  it  became  easy  for  the  king's 
counsellors  even  by  a  word  to  calm  this  foolish  violence  of 
the  people.  We  shall  indeed  soon  see,  that  they  unhesitantly 
said,  "  There  is  no  judgment  of  death  against  this  man."  It 
is  hence  evident  how  easily  ignorant  men  may  be  made  in- 
consistent with  themselves ;  but  this  is  to  be  ascribed  to 
their  inconstancy ;  and  noticed  also  ought  to  be  what  I  have 
said,  that  there  was  no  real  consent,  because  there  was  no 
judgment  exercised.  The  authority  of  the  priests  over- 
powered them  ;  and  then  they  servilely  confessed  -svhat  they 
saw  pleased  their  princes,  like  an  ass,  who  nods  with  his  ears. 

Now,  when  the  subject  is  duly  considered,  it  appears,  that 
the  priests  and  the  prophets  alone  spoke  both  to  the  princes 
and  to  the  whole  people,  that  Jeremiah  was  guilty  of  death,^ 

1  The  words  literally  are,  "  The  judgment  (or  sentence)  of  death  is  to 
this  man,"  or,  belongs  *'  to  this  man,"  that  is,  is  deserved  by  him.  They 
were  now,  it  seems,  before  the  court  of  justice,  the  princes  sat  as  magis- 


324  COMMENTARIES  ON  JEREMIAH.  LECT.C. 

because  lie  had  prophesied  against  the  city.  We  have  said 
that  they  relied  on  those  promises,  which  they  absurdly  ap- 
plied for  the  purpose  of  confirming  their  own  impiety,  even 
that  God  had  chosen  that  city  that  he  might  be  there  wor- 
shipped. It  was  a  false  principle,  and  whence  proceeded 
their  error?  not  from  mere  ignorance,  but  rather  from  pre- 
sumption, for  hypocrites  are  never  deceived,  except  when 
they  determine  not  to  obey  God,  and  as  far  as  they  can  to 
reject  his  judgments.  When,  therefore,  they  are  carried 
away  by  a  perverse  and  wicked  impulse,  the}"  ever  find  out 
some  plausible  pretext ;  but  it  is  nothing  but  a  disguise,  as 
we  clearly  see  from  this  narrative.     It  follows, — 

12.  Then   spake  Jeremiah  unto  12,     Et   dixit   Jeremias    cunctis 

all  the  princes,  and  to  all  the  people,  principibus  et  toti  populo,  dicendo, 

saying,  The  Lord  sent  me  to  pro-  Jehova  misit  me  ad  prophetandum 

phesy  against  tliis  house,  and  against  contra  domum  banc  et  contra  ur- 

this  city,  all  the  words  that  ye  have  bem  banc    cunctos   sermones  quos 

beard.  audistis. 

Jeremiah  pleads  only  his  own  calling  and  the  command 
of  God  ;  and  thus  he  confutes  the  preposterous  charge  which 
they  most  impudently  brought  against  him.  There  is  no 
doubt  but  that  he  might  have  spoken  at  large,  but  he  deemed 
it  enough  to  include  the  substance  of  his  defence.  Had  he 
made  a  long  discourse,  the  main  point  might  have  been  more 
obscure.  He  now  clearly  makes  known  the  state  of  the 
question  on  both  sides.  The  priests  by  their  own  authority 
condemned  Jeremiah,  because  he  reduced  to  nothing  [as  they 
thought]  God's  promises,  for  he  had  threatened  destruction 
to  the  city  and  to  the  temple  ;  but  Jeremiah  on  the  other 
side  answers,  that  he  had  declared  nothing  but  what  God 
had  enjoined.  There  was  need  of  proof,  when  the  priests 
held  that  God  was  inconsistent  with  himself  in  denouncing 
destruction  on  that  city,  which  he  had  undertaken  to  defend 
and  protect.  But  the  confutation  of  this  was  ready  at  hand, 
— that  God  had  never  bound  himself  to  hypocrites  and  un- 
godly men  ;  na}^,  the  whole  glory  of  the  city  and  the  majesty 
of  the  Temple  were  dependent  on  his  worship  ;  nor  is  there 
any  doubt  but  that  Jeremiah  had  alleged  these  things.     But 

trates  or  judges;  and  this  was  the  accusation  brouglit  by  the  priests  and 
prophets ;  they  had  no  power  themselves  of  passing  the  sentence,  they  only 
declared  him  as  worthy  of  death. — Kd. 


CHAP.  XXVI.  12.        COMMENTARIES  ON  JEREMIAH.  325 

as  it  was  the  main  thing,  he  was  satisfied  with  stating  that 
he  had  been  sent  by  God. 

Thus  he  indirectly  condemned  their  vain  boastings, — that 
God  was  on  their  side ;  but  he  says,  "  I  come  not  except  by 
God's  command."  Now,  though  he  declares  briefly  and  dis- 
tinctly that  he  had  been  sent  by  God,  he  yet  presents  himself 
as  ready  to  prove  everything ;  and  as  I  have  already  said, 
there  is  no  doubt  but  that  he  answered  and  discussed  that 
frivolous  question  on  which  the  priests  so  much  insisted. 

It  is  further  worthy  of  being  noticed,  that  he  addressed 
both  the  princes  and  the  people  ;  and  thus  he  intimated  that 
the  priests  and  the  prophets  were  deaf,  and  not  worthy  of 
being  spoken  to ;  for  it  was  their  determination  proudly  to 
despise  God,  and  to  carry  on  war,  as  it  were  avowedly,  with 
his  servants ;  for  he  would  have  otherwise  no  doubt  gladly 
endeavoured  to  restore  them  to  the  way  of  safety.  But  as 
he  saw  that  they  had  closed  the  door  against  themselves,  he 
passed  them  by.  This  is  the  reason  why  he  says,  that  he 
spoke  to  the  princes  and  to  the  people,  having  passed  by 
those,  on  whom  he  must  have  spent  labour  in  vain.  And 
surely  when  they  said  that  he  was  worthy  of  death,  they 
proved  by  such  a  presumption  that  they  would  not  be  taught 
by  him ;  and  also  their  cruelty  prevented  them  from  being- 
teachable.  But  the  Prophet  had  regard  to  the  very  source 
of  evil,  because  their  object  was  obstinately  to  resist  God  and 
all  his  prophets. 

By  saying,  that  he  was  sent  to  prophesy  all  that  they  had 
heard,  he  made  them  judges,  though  he  did  not  address  them 
together  with  the  princes ;  for  we  have  seen  that  the  latter 
were  in  the  king's  palace,  and  had  been  sent  for  when  there 
was  a  fear  of  some  commotion.  But  there  is  no  doubt  but 
that  the  address  was  repeated  again.  Jeremiah  then  made 
them  judges  and  arbitrators,  when  he  said  that  he  retracted 
nothing,  but  that  what  they  had  heard,  he  had  faithfully  de- 
clared according  to  the  command  of  God.     It  follows, — 

13.  Therefore  now  amend  your  13.  Et  nunc  bonificate  (bonas  fa- 
ways  and  your  doings,  and  obey  the  cite)  vias  vestras  et  studia  vestra, 
voice  of  the  Lord  your  God;  and  et  obteniperate  voci  Jehovse  Dei 
the  Lord  will  repent  bini  of  the  evil  vestri,  et  pcenitebit  Jthovam  omnis 
that  he  hath  pronounced  against  you.  mali  quod  pronunciavit  contra  vos. 


326  COMMENTARIES  ON  JEREMIAH.  LECT.C. 

He  not  only  confirms  here  what  he  had  taught,  but  also 
reproves  the  hardness  and  obstinate  wickedness  of  the  priests 
and  prophets ;  for  though  he  addressed  the  princes  and  the 
people,  he  yet  no  doubt  designed  to  touch  more  sharply  those 
ungodly  men  who  set  themselves  up  against  God  ;  and  at 
the  same  time  liis  discourse  referred  to  them  all,  when  he 
said,  "  How  have  I  sinned  ?  I  have  endeavoured  to  promote 
your  safety,  must  I  therefore  die  ?''  We  hence  see  that  the 
Prophet  not  only  confirmed  what  he  had  said,  but  also  ac- 
cused his  adversaries  of  ingratitude  ;  for  nothing  could  have 
been  more  kind,  and  ought  to  have  been  more  acceptable, 
than  to  be  called  to  repent,  that  they  might  receive  mercy 
from  God  :  "  What  was  the  object  of  my  doctrine  ?  even  that 
ye  might  repent ;  and  what  does  repentance  bring  ?  even 
salvation  :  for  God  is  ready  to  forgive  you.  Now  ye  cannot 
bear  to  hear,  that  God  would  be  merciful  to  you.  What  mad- 
ness is  this  ?"     We  now  then  see  the  design  of  the  Prophet. 

And  this  passage  deserves  to  be  noticed ;  for  God  will 
render  to  all  the  ungodly  their  own  reward  ;  not  only  be- 
cause they  harden  themselves  against  every  instruction,  but 
also  because  they  are  manifest  and,  as  it  were,  sworn  enemies 
to  their  own  salvation,  inasmuch  as  they  refuse  the  necessary 
remedy,  and  do  not  allow  themselves  to  be  restored  to  the 
right  way,  that  they  may  be  forgiven.  Very  weighty,  then, 
is  what  he  now  says,  that  no  fault  could  be  found  in  his 
doctrine,  except  that  it  proved  galling  to  the  wicked,  but 
that  they  could  yet  obtain  peace,  provided  they  sought  re- 
conciliation with  God.^ 

He  adds,  Hear  ye  the  voice  of  Jehovah,  in  order  to  shew 
that  he  required  nothing  new  from  the  people,  that  he  im- 
posed on  them  no  hard  yoke,  but  only  called  them  to  the 
duty  of  obeying  the  Law  ;  and  he  adds  to  this,  your  God,  in 
order  to  take  away  from  them  every  excuse,  lest  they  should 

'  The  words  are, — 

13.  And  now  make  good  your  ways  and  your  doings,  &c. ;  or,  But  now,  &c. 
It  reads  better  than  "  therefore,"'  as  in  our  version,  borrowed  from  the 
Vxdg.  The  Sept.  is  "  and,"  and  the  Targ.  also,  "  Amend"  of  our  version, 
is  the  Syr.  ;  "make  good"  is  the  rendering  of  the  other  early  versions. 
He  mentions  what  is  posterior  first ;  to  hear  God's  voice  is  in  order  previous 
to  the  making  good  our  ways ;  but  this  is  according  to  the  practice  often 
adopted  by  the  prophets. --A^-::?. 


CHAP.XXVI.  14,  15.    COMMENTARIES  ON  JEREMIAH.  327 

object  and  say  that  what  Jeremiah  alleged  was  unknown  to 
them.  Here,  then,  he  triumphantly  declares  that  he  had 
taught  them  nothing  that  was  alien  to  the  Law,  and  that 
the  Jews  were  inexcusable  who  professed  Jehovah  to  be 
their  God,  and  yet  hearkened  not  to  his  voice,  which  ought 
to  have  been  familiar  to  them. 


PRAYER. 

Grant,  Almighty  God,  that  since  thou  hast  not  only  called  us  once 
to  the  hope  of  an  eternal  inheritance,  but  invitest  us  continually 
to  repentance,  while  we  cease  not  by  our  continual  sins  to  de- 
part from  thee, — O  grant  that  we  may  not  with  deaf  ears  reject 
thy  voice,  but  be  pliable  and  submissive  to  thee,  and  that  we 
may  also  so  accustom  ourselves  to  bear  the  yoke,  that  we  may 
prove,  through  our  whole  life,  that  we  are  of  thy  sheep,  and  that 
Christ,  thine  only-begotten  Son,  whom  thou  hast  set  over  us,  is 
indeed  our  Shepherd,  until  we  shall  be  gathered  unto  that  king- 
dom which  he  has  obtained  for  us  bv  his  own  blood. — Amen. 


Htctnvt  ^nt  l^tttttJair  attti  ffix^t 

14.  As  for  me, behold,  lam  in  your  14.  Et  ego,  ecce  ego  in  manu 
hand  ;  do  with  me  as  seemeth  good  vestro,  facite  mihi  sicuti  bonum,  vel 
and  meet  unto  you :  sicuti  rectum  erit  in  oculis  vestris. 

15.  But  know  ye  for  certain,  that,  15.  Veruntamen  sciendo  scite, 
if  ye  put  me  to  death,  ye  shall  surely  quod  si  vos  occideritis  me,  sangui- 
bring  innocent  blood  upon  your-  nem  purum  (vel,  innoxium)  vos 
selves,  and  upon  this  city,  and  upon  ponetis  super  vos  et  super  urbem 
the  inhabitants  thereof ;  for  of  a  banc,  et  super  habitatores  ejus ;  quia 
truth  the  Lord  hath  sent  me  unto  in  veritate  misit  me  Jehova  ad  vos, 
you,  to  speak  all  these  words  in  your  ut  loquerer  in  auribus  vestris  cunc- 
ears.  tos  istos  sermones. 

Jeremiah,  after  having  exhorted  the  princes,  the  priests, 
and  the  whole  people  to  repent,  and  having  shewn  to  them 
that  there  was  a  remedy  for  their  evil,  except  by  their  ob- 
stinacy they  provoked  more  and  more  the  wrath  of  God, 
now  speaks  of  himself,  and  warns  them  not  to  indulge  their 
cruelty  by  following  their  determination  to  kill  him  ;•  for 
they  had  brought  in  a  sentence  that  he  deserved  to  die. 
He  then  saw  that  their  rage  was  so  violent,  that  he  almost 
despaired  of  his  life ;  but  he  declares  here  that  God  would 


328  COMMENTARIES  ON  JEREMIAH.  LECT.  CI. 

be  an  avenger  if  they  unjustly  vented  their  rage  against 
him.  He  yet  shews  that  he  was  not  so  solicitous  about  his 
life  as  to  neglect  his  duty,  for  he  surrendered  himself  to 
their  will ;  "  Do  what  ye  please,"  he  says,  "  with  me  ;  yet 
see  what  ye  do ;  for  the  Lord  will  not  suffer  innocent  blood 
to  be  shed  with  impunity.'' 

By  saying  that  he  was  in  their  hand,  he  does  not  mean 
that  he  was  not  under  the  care  of  God.  Christ  also  spoke 
thus  when  he  exhorted  his  disciples  not  to  fear  tliose  who 
could  kill  the  body.  (Matt.  x.  28.)  There  is  no  doubt  but 
that  the  hairs  of  our  head  are  numbered  before  God  ;  thus 
it  cannot  be  that  tyrants,  however  they  may  rage,  can  touch 
us,  no,  not  with  their  little  finger,  except  a  permission  be 
given  them.  It  is,  then,  certain  that  our  life  can  never  be 
in  the  hand  of  men,  for  God  is  its  faithful  keeper  ;  but  Jere- 
miah said,  after  a  human  manner,  that  his  life  was  in  their 
hand  ;  for  God's  providence  is  hidden  from  us,  nor  can  we 
discover  it  but  by  the  eyes  of  faith.  When,  therefore,  ene- 
mies seem  to  rule  so  that  there  is  no  escape,  the  Scripture 
says,  by  way  of  concession,  that  we  are  in  their  hands,  that 
is,  as  far  as  we  perceive.  We  ought  yet  to  understand  that 
we  are  by  no  means  so  exposed  to  the  will  of  the  wicked 
that  they  can  do  what  they  please  with  us  ;  for  God  restrains 
them  by  a  hidden  bridle,  and  rules  their  hands  and  their 
hearts.  This  truth  ought  ever  to  remain  unalterable,  that 
our  life  is  under  the  custody  and  protection  of  God. 

We  now,  then,  see  in  what  sense  Jeremiah  regarded  his 
life  as  in  the  hand  of  his  enemies,  not  that  he  thought  him- 
self cast  away  by  God,  but  that  he  acknowledged  that 
loosened  reins  were  given  to  the  wicked  to  rage  against 
him.  But  we  must  at  the  same  time  bear  in  mind  why  he 
said  this  ;  after  having  conceded  that  his  life  was  in  their 
hand,  he  adds,  yet  knowing  know  ye,  that  if  ye  kill  me,  ye  will 
bring  innocent  blood  upon  yourselves}     But  he  had  said  be- 


^  "And  upon  this  city,"  &c.,  according  to  our  version  and  all  the  early 
versions  and  that  of  Calvin  ;  but  the  preposition  isdifi'erent,  and  might  be 
rendered  '•  against :"  by  killing  hiui,  they  must  have  brought  the  guilt  of 
innocent  blood  un  themselves  as  perpetrators,  and  against  the  city  and  its 
inhabitants  as  having  allowed  and  countenanced  such  a  deed.— A''/. 


CHAP.  XXVI.  H,  15.       COMMENTARIES  ON  JEREMIAH.  329 


fore  that  they  miglit  do  what  seemed  them  good  and  right} 
Good  and  right  here  is  not  to  be  taken  for  a  judgment 
formed  according  to  the  rule  of  justice,  but  for  a  sentence 
formed  iniquitously  according  to  their  own  will.  This  is  a 
common  mode  of  speaking  in  Hebrew.  Jeremiah  then  testi- 
fies that  he  was  not  solicitous  about  his  life,  for  he  was  pre- 
pared to  offer  himself,  as  it  were,  as  a  sacrifice,  if  the  rage  of 
his  enemies  should  go  so  far.  But  in  warning  them  to  be- 
ware of  God's  vengeance,  his  object  was  not  his  own  safety, 
but  it  was  to  stimulate  them  to  repentance.  He  then  plainly 
says  that  he  did  not  fear  death,  for  the  Lord  would  presently 
shew  himself  to  be  his  avenger,  and  that  his  blood  also 
would  be  so  precious  in  the  sight  of  God,  that  the  whole 
city,  together  with  the  people,  would  be  punished,  were  they 
to  deal  unjustly  with  him. 

But  let  us  attend  to  what  follows,  even  that  God  had  sent 
him.  He  now  takes  this  principle  as  granted,  that  it  could 
not  be  that  God  would  forsake  his  servants,  to  whom  he  has 
promised  aid  when  oppressed  by  the  ungodly.  God,  indeed, 
ever  exhorts  his  ministers  to  patience,  and  he  would  have 
them  to  be  prepared  for  death  whenever  there  is  need  ;  yet 
he  promises  to  bring  them  help  in  distress.  Jeremiah  then 
relied  on  this  promise,  and  was  thus  persuaded  that  it  could 
not  be  that  God  would  forsake  him  ;  for  he  cannot  disappoint 
his  people,  nor  forfeit  his  faith  pledged  to  them.  As,  then, 
he  was  fully  persuaded  of  his  own  calling,  and  knew  that 
God  was  the  author  of  all  his  preaching,  he  boldly  concluded 
that  his  blood  could  not  be  shed  with  impunity.  All  faith- 
ful teachers  ought  to  encourage  themselves,  for  the  purpose 
of  discharging  strenuously  the  duties  of  their  ofiice,  with  this 
confidence, — that  God  who  has  committed  to  them  their 
oflSce  can  never  forsake  them,  but  will  ever  bring  them  help 
as  far  as  it  may  be  necessary.     It  now  follows, — 

16.  Then  said  the  princes  and  all  16.  Et  dixerunt  principes  et  uni- 
the  people  unto  the  priests,  and  to     versus  populus  sacerdotibus  et  pro- 

^  "  Meet,"  in  our  version,  is  not  the  correct  word ;  the  term  signifies 
what  is  just  and  right.  The  Sept.  renders  the  phrase  very  loosely,  "as  it 
is  expedient  and  as  it  is  best  for  you."  The  Vulg.  is  nearly  the  original, 
"  what  is  good  and  right  in  your  eyes ;"  literally  it  is,  "  as  good  and  as  right 
in  your  eyes." — Ed. 


330  COMMENTARIES  ON  JEREMIAH.  LECT.CI. 

the  prophets,  This  man  is  not  worthy  phetis,  Non  est  viro  huic  judicium 
to  die :  for  he  hath  spoken  to  us  in  mortis  ;  quia  in  nomine  Jehovae  Dei 
the  name  of  the  Lord  our  God.  nostri  loquutus  est  nobis. 

Jeremiah  shews  here  that  the  sentence  pronounced  on 
him  by  the  priests  and  false  prophets  was  soon  changed. 
They  had  indeed  heard  him,  and  had  given  some  appearance 
of  docility,  as  it  is  the  case  with  hyjDOcrites  who  for  a  time 
attend ;  but  they  exasperated  themselves  against  God,  and 
as  their  minds  were  previously  malignant,  they  were  ren- 
dered much  worse  by  hearing.  So  it  happened  to  the  priests 
and  false  prophets,  and  in  their  blind  rage  they  doomed 
the  holy  Prophet  to  death.  He  now  says  that  he  was  acquit- 
ted by  the  princes  and  the  king's  counsellors,  and  also  by 
the  votes  of  the  people.  The  people  had,  indeed,  lately  con- 
demned him,  but  they  had  been  carried  away  by  the  vain 
pomp  and  splendour  of  the  priests  and  prophets  ;  when  they 
saw  these  so  incensed  against  Jeremiah,  they  could  not  bring 
themselves  to  inquire  into  the  cause.  Thus  the  common 
people  are  always  blinded  by  prejudices,  so  that  they  will 
not  examine  the  matter  itself.  So  it  was  when  Jeremiah 
was  condemned.  We  have  said  that  the  people  were  of 
themselves  quiet  and  peaceable;  but  the  prophets  and  priests 
were  the  fanners,  and  hence  it  was  that  the  people  im- 
mediately gave  their  consent.  But  in  the  presence  of  the 
princes  they  went  in  a  contrary  direction. 

This  passage,  in  short,  teaches  us  how  mischievous  are 
rulers  when  there  is  no  regard  had  for  equity  or  justice  ;  and 
it  also  teaches  us  how  desirable  it  is  to  have  honest  and  tem- 
perate rulers,  who  defend  what  is  good  and  just,  and  aid  the 
miserable  and  the  oppressed.  But  we  see  that  there  is 
nothing  steady  or  fixed  in  the  common  people  ;  for  they  are 
carried  here  and  there  like  the  wind,  which  blows  now^  from 
this  quarter  and  then  from  that. 

But  we  must  notice  this  clause,  that  Jeremiah  was  not 
luorthy  of  death, ^  because  he  had  spoken  in  the  name  of  Jeho- 
vah. They  thus  confessed,  that  whatever  came  from  God 
ought  to  have  been  received,  and  that  men  were  mad  who 

'  The  phrase  Hterally  is,  "Not  to  this  man  the  judf^ment  of  deatli." 
So  nearly  is  the  tiept.  and  the  Valg.,  "  There  is  not  to  this  man  the  judg- 
ment of  death."     Our  version  is  the  *Sj/r. — Ed, 


CHAP.  XXVI.  17-19.       COMMENTARIES  ON  JEREMIAH.  331 

opposed  the  servants  of  God,  for  they  hurried  themselves 
lieadlong  into  their  own  destruction. 

We  may  hence  deduce  a  useful  truth,  that  whatever  God 
has  commanded  ought,  without  exception,  to  be.  reverently 
received,  and  that  his  name  is  worthy  of  such  a  regard,  that 
we  ought  to  attempt  nothing  against  his  servants  and  pro- 
phets. Now,  to  speak  in  the  name  of  Jehovah  is  no  other 
thing  than  faithfully  to  declare  what  God  has  commanded. 
The  false  prophets,  indeed,  assumed  the  name  of  God,  but 
they  did  so  falsely  ;  but  the  people  acknowdedge  here  that 
Jeremiah  was  a  true  prophet,  who  did  not  presumptuously 
thrust  in  himself,  nor  falsely  pretended  God's  name,  but  who 
in  sincerity  performed  the  duties  of  his  office.     It  follows, — 

17.  Then  rose  up  certain  of  the  17.  Et  surrexenint  viri  ex  seni- 
elders  of  the  land,  and  spake  to  all  oribus  terrse,  (ex  senibus  terrae,)  ac 
the  assembly  of  the  people,  saying,       dixerunt  ad  totum    coetura  populi 

(vel,  loquuti  sunt  dicendo ;  est  qui- 
dem  semper  verbum,  11DX,  loquuti 
sunt  ergo  ad  totum  coetum)  dicendo, 

18.  Micah  the  Morasthite  pro-  18.  Micha  Morasthites  fuit  pro- 
phesied in  the  days  of  Hezekiah  phetans  diebus  Ezechise  regis  Je- 
king  of  Judah,  and  spake  to  all  the  hudah,  et  dixit  ad  totum  populum 
people  of  Judah,  saying,  Thus  saith  Jehudah,  dicendo,  Sic  dicit  Jehova 
the  Lord  of  hosts,  Zion  shall  be  exercituum,  Sion  ager  (sed  subau- 
plowed  like  a  field,  and  Jerusalem  dienda  est  particula  similitudinis, 
shall  become  heaps,  and  the  moun-  Sion  ut  ager)  arabitur,  et  Jerusa- 
tain  of  the  house  as  the  high  places  lem  solitudines  (vel,  acervi)  erit  {hoc 
of  a  forest.  est,  erit  in  solitudines,  vel,  in  acervos, 

vel,  in  ruinas,)  et  mons  domus  (id  est 
templi)  in  excelsa  sylvEe. 

19.  Did  Hezekiah  king  of  Judah  19.  An  occidendo  occidit  eum 
and  all  Judah  put  him  at  all  to  Ezechias  rex  Jehudah,  et  totus  Je- 
death  ?  did  he  not  fear  the  Lord,  hudah  ?  an  non  timuit  Jehovam  ?  et 
and  besought  the  Lord,  and  the  deprecatus  est  faciem  Jehovae,  et 
Lord  repented  him  of  the  evil  which  pcenituit  Jehovam  mali,  quod  lo- 
he  had  pronounced  against  them  ?  quutus  fuerat  contra  eos :  et  nos 
Thus  might  we  procure  great  evil  facimus  malum  grande  adversus  ani- 
against  our  souls.  mas  nostras. 

It  is  uncertain  whether  what  is  here  recited  was  spoken 
before  the  acquittal  of  Jeremiah  or  not ;  for  the  Scripture 
does  not  alw^ays  exactly  preserve  order  in  narrating  things. 
It  is  yet  probable,  that  while  they  were  still  deliberating  and 
the  minds  of  the  people  were  not  sufficiently  pacified,  the 
elders  interposed,  in  order  to  calm  the  multitude  and  to 
soften  their  irritated  minds,  and  to  reconcile  those  to  Jere- 


332  COMMENTARIES  ON  JEREMIAH.  LECT.CI. 

miab  who  liad  previously  become  foolishly  incensed  against 
him  ;  for  no  doubt  the  priests  and  the  false  prophets  had 
endeavoured  by  every  artifice  to  irritate  the  silly  people 
against  the  Proi)het ;  and  hence  more  than  one  kind  of 
remedy  was  necessary.  When  therefore  tlie  elders  saw  that 
wrath  was  still  burning  in  the  people,  and  that  their  minds 
were  not  disposed  to  shew  kindness,  they  made  use  of  this 
discourse.  They  took  their  argument  from  example, — that 
Jeremiah  was  not  the  first  witness  and  herald  of  dreadful 
vengeance,  for  God  had  before  that  time,  and  in  time  past, 
been  wont  to  speak  by  his  other  prophets  against  the  city 
and  the  temple. 

The  priests  and  the  prophets  had  indeed  charged  Jeremiah 
with  novelty,  and  further  pretended  that  they  thus  fiercely 
opposed  him  on  the  ground  of  common  justice.  Jeremiah 
had  said,  that  God  would  spare  neither  the  holy  city  nor  the 
Temple.  This  was  intolerable,  for  it  had  been  said  of  the 
Temj^le,  "  This  is  my  rest  for  ever ;  here  will  I  dwell.'' 
(Psalm  cxxxii.  14.)  We  hence  see  that  Jeremiah  was  over- 
whelmed as  it  were  by  this  one  expression,  while  the  priests 
and  the  false  prophets  objected  and  said,  "  Thou  then  makest 
void  God's  promises ;  thou  regardest  as  nothing  tlie  sanctity 
of  the  Temple."  And  they  further  pretended  tliat  not  one  of 
the  prophets  had  ever  thus  spoken.  But  what  do  the  elders 
now  answer  ?  even  that  there  had  been  other  prophets  who 
had  denounced  ruin  on  the  city  and  the  Temple,  and  that, 
therefore,  tlie  holy  man  was  falsely  charged  with  this  dis- 
grace, that  he  was  the  first  to  announce  God's  judgment. 
We  now  understand  the  state  of  the  case  :  Jeremiah  is  de- 
fended, because  he  had  not  alone  threatened  the  city  and 
the  Temple,  nor  was  he  the  first,  but  he  had  others  as  the 
originators,  from  whose  mouths  he  had  spoken,  vvho  were 
also  the  acknowledged  servants  of  God,  from  whom  credit 
could  not  be  withholden,  such  as  Micah. 

Now,  what  is  here  related  is  found  in  Micah  iii.  12.  The 
Prophet  Micah  had  the  same  contest  with  the  priests  and 
prophets  as  Jeremiah  had  ;  for  they  said  that  it  was  impos- 
sible that  God  should  pour  his  vengeance  on  the  holy  city  and 
the  Temple.     They  said,   "  Is  not  Jehovah  in  the  midst  of 


CHAP.  XXVI.  17-19.       COMMENTARIES  ON  JEREMIAH.  333 

US?"  and  they  said  also,  "  No  evil  shall  come  on  us.''  They 
were  inebriated  witli  such  a  security,  that  they  thought  them- 
selves beyond  the  reach  of  danger  ;  and  they  disregarded  all 
the  threatenings  of  the  prophets,  because  they  imagined  that 
God  was  bound  to  them.  We  indeed  know  that  hypocrites 
ever  relied  on  that  promise,  "  Here  will  I  dwell ;"  and  they 
also  took  and  borrowed  words  from  God's  mouth  and  per- 
verted them  like  cheats  :  "  God  resides  in  the  midst  of  us  ; 
therefore  nothing  adverse  can  happen  to  us."  But  the  Pro- 
phet said,  (the  same  are  the  words  which  we  have  just  re- 
peated,) "  For  you  Sion  shall  be  plowed  as  a  field^  and  Jeru- 
salem shall  become  heaps,  and  the  mountain  of  this  house  as 
the  heights  of  a  forest." 

But  let  us  now  consider  each  clause.  It  is  first  said,  that 
the  elders  from  the  people  of  the  land  rose  up}  It  is  probable 
that  they  were  called  elders,  not  as  in  other  places  on  ac- 
count of  their  office,  but  of  their  age.  It  is  indeed  certain 
that  they  were  men  of  authority  ;  but  yet  I  doubt  not  but 
that  they  were  far  advanced  in  years,  as  they  were  able  to 
relate  to  the  people  what  had  happened  many  years  before. 
As  it  is  added,  that  they  spoke  to  the  whole  assembly  of  the 
people,  we  may  hence  deduce  what  I  have  already  stated, — 
that  the  people  were  so  violent,  that  there  was  need  of  a  calm 
discourse  to  mitigate  their  ardour  ;  and  certainly  when  once 
a  commotion  is  raised  and  rages,  it  is  not  an  easy  matter 
immediately  to  allay  it.  When,  therefore,  the  kind  elders 
saw  that  the  minds  of  the  people  were  still  exasperated,  they 
employed  a  moderating  language,  and  said,  Micah^  the 
Morasthite  (they  named  his  country)  prophesied  in  the  days 
of  Hezelciah,  king  ofJudah,  &c. 

We  ought  to  notice  the  time,  for  it  might  seem  strange, 

^  Some  render  the  phrase  thus,  "  Sion,  being  a  field,  shall  be  plowed ;'' 
having  become  a  field,  it  would  be  plowed.  There  is  in  this  ease  no  need 
of  D,  as,  to  be  placed  before  "  field ;"  nor  is  there  a  different  reading  either 
here  or  in  Micah,  though  it  is  supplied  in  the  early  versions,  except  the 
/Sj/r.,  which  has,  "  Sion  shall  be  reduced  to  a  field." — Ed. 

2  The  words  literally  are,  "  Then  rose  up  men  from  the  elders  of  the 
l&nd."— Ed. 

^  The  Keri  reads  T^yo,  and  is  countenanced  by  several  MSS.,  and  is 
no  doubt  the  true  reading,  and  not  H^D^D,  as  in  the  present  received  text. 
^Ed. 


334  COMMENTARIES  ON  JEREMIAH.  LECT.CI. 

that  when  that  holy  king  was  anxiously  engaged  in  promot- 
ing the  true  worship  of  God,  tilings  were  in  so  disordered  a 
state  as  to  call  for  so  severe  a  denunciation.  If  tliere  ever 
was  a  king  really  and  seriously  devoted  to  the  cause  of  reli- 
gion, doubtless  he  was  the  first  and  chief  exemplar;  he 
spared  no  labour,  he  never  seemed  to  shun  any  danger  or 
trouble,  whenever  religion  required  this ;  but  we  find  that 
however  strenuously  he  laboured,  he  could  not  by  his  zeal 
and  perseverance  succeed  in  making  the  whole  people  to 
follow  him  as  their  leader.  What  then  must  happen,  when 
those  who  ought  to  shew  the  right  way  to  others  are  indif- 
ferent and  slothful  ?  In  the  meantime  the  good  princes  were 
confirmed  by  the  example  of  Hezekiah,  so  that  they  did  not 
faint  or  fail  in  their  minds  when  they  saw  that  success  did 
not  immediately  follow  his  labours,  nor  any  fruit.  For  it  is 
a  grievous  trial,  and  what  shakes  even  the  most  courageous, 
when  they  think  that  their  efforts  are  vain,  that  their  labours 
are  useless,  yea,  that  they  spend  their  time  to  no  purpose, 
and  thus  it  happens  that  many  retrograde.  But  this  ex- 
ample of  Hezekiah  ought  to  be  remembered  by  them,  so  that 
they  may  still  go  on,  though  no  hope  of  a  prosperous  issue 
appears ;  for  Hezekiah  did  not  desist,  though  Satan  in  vari- 
ous ways  put  many  hinderances  in  the  way,  and  even  appa- 
rently upset  all  his  labours,  so  that  they  produced  no  fruit. 
So  much  as  to  the  time  that  is  mentioned. 

The  elders  said,  that  Micah  had  spoken  to  the  whole 
people,  saying,  Thus  saitk  Jehovah,  Sion  shall  be  plowed  as  a 
field.  We  have  already  seen-  on  what  occasion  it  was  that 
Micah  spoke  with  so  much  severity ;  it  was  when  hypocrites 
set  up  their  false  confidence  and  falsely  assumed  the  name 
of  God,  as  though  they  held  him  bound  to  themselves.  For 
you,  he  said,  Sion  shall  he  plotved  as  afield.  He  began  with 
the  temple,  and  then  he  added,  and  Jerusalem  shall  be  in 
heaps,  or  a  solitude  ;  and  lastly,  he  said,  and  the  mountain 
of  the  house,  that  is,  of  the  temple,  &c.  He  repeated  what 
he  had  just  said,  for  what  else  was  the  mountain  of  the 
temple  but  Sion  ?  But  as  this  prediction  could  have  hardly 
been  believed  by  the  Jews,  the  Prophet,  for  the  sake  of  con- 
firmation, said  the  same  thing  twice.     Wo  hence  conclude 


CHAP.  XXVI.  17-19.      COMMENTARIES  ON  JEREMIAH.  335 

that  it  was  not  a  superfluous  repetition,  but  that  he  might 
shake  with  terror  the  hypocrites,  who  had  hardened  them- 
selves against  God's  threatenings,  and  thought  themselves 
safe,  though  the  whole  world  went  to  ruin. 

Having  now  related  what  Micali  had  denounced,  they 
added,  Slaying,  did  Hezekiah  the  king  of  Judah  and  all 
Judah  slay  him  ?  By  the  example  of  the  pious  King  Heze- 
kiah, they  exhorted  the  people  to  shew  kindness  and  docility, 
and  shewed  that  it  was  an  honour  done  both  to  God  and  to 
his  prophets,  not  to  be  incensed  against  his  reproofs  and 
threatenings,  however  sharply  they  might  have  been  goaded 
or  however  deeply  they  might  have  been  wounded.  But 
they  further  added.  Did  he  not  fear  Jehovah  t  and  suppli- 
cate the  face  of  Jehovah  ?  and  did  not  Jehovah  repent  ? 
They  confirmed  what  Jeremiah  had  previously  said,  that 
there  was  no  other  remedy  but  to  submit  themselves  calmly 
to  prophetic  instruction,  and  at  the  same  time  to  flee  to  the 
mercy  of  God ;  for  by  the  fear  of  God  here  is  meant  true 
conversion ;  what  else  is  God's  fear  than  that  reverence  by 
which  we  shew  that  we  are  submissive  to  his  will,  because  he 
is  a  Father  and  a  Sovereign  ?  Whosoever,  then,  owns  God 
as  a  Father  and  a  Sovereign,  cannot  do  otherwise  than  to 
submit  from  the  heart  to  his  good  pleasure.  Therefore  the 
elders  meant  that  Hezekiah  and  the  whole  people  really 
turned  to  God.  Now  repentance,  as  it  must  be  well  known, 
contains  two  parts — the  sinner  becomes  displeased  with  him- 
self on  account  of  his  vices — and  forsaking  all  the  wicked 
lusts  of  the  flesh,  he  desires  to  form  his  whole  life  and  his 
actions  according  to  the  rule  of  God's  righteousness. 

But  they  added,  that  they  sujoplicated,  &c.  Though  Jere- 
miah uses  the  singular  number,  he  yet  includes  both  the 
people  and  the  king ;  he  seems  however  to  have  used  the 
singular  number  designedly,  in  order  to  commend  the  king, 
whose  piety  was  extraordinary  and  almost  incomparable. 
There  is  no  doubt  but  that  he  pointed  out  the  right  way  to 
others,  that  they  might  repent,  and  also  that  he  humbly  de- 
precated that  vengeance,  which  justly  filled  their  minds  with 
terror.  He,  indeed,  ascribed  this  especially  to  the  pious 
king ;  but  the  same  concern  is  also  to  be  extended  to  the 


336  COMMENTARIES  ON  JEREMIAH.  LECT.  CI. 

chief  men  and  the  whole  body  of  the  people,  as  we  shall  pre- 
sently see  ;  did  he  not  then  suijplicate  the  face  of  Jehovah  ? 

This  second  clause  deserves  special  notice ;  for  a  sinner 
will  never  return  to  God  except  he  has  the  hope  of  pardon 
and  salvation,  as  we  shall  ever  dread  the  presence  of  God, 
except  the  hope  of  reconciliation  be  offered  to  us.  Hence 
the  Scripture,  whenever  it  speaks  of  repentance,  at  the  same 
time  adds  faith.  They  are  indeed  things  wholly  distinct, 
and  yet  not  contrary,  and  ought  never  to  be  separated,  as 
some  inconsiderately  do.  For  repentance  is  a  change  of  the 
whole  life,  and  as  it  were  a  renovation  ;  and  faith  teaches 
the  guilty  to  flee  to  the  mercy  of  God.  But  still  we  must 
observe  that  there  is  a  difl*erence  between  repentance  and 
faith  ;  and  yet  they  so  unite  together,  that  he  who  tears  the 
one  from  the  other,  entirely  loses  both.  This  is  the  order 
w^hich  the  Prophet  now  follows  in  saying  that  Hezekiali  sup- 
plicated the  face  of  Jehovah.  For  whence  is  the  desire  to  pray, 
except  from  faith  ?  It  is  not  then  enough  for  one  to  feel 
hatred  and  displeasure  as  to  his  sins,  and  to  desire  to  be 
conformed  to  God's  will,  except  he  thinks  of  reconciliation 
and  pardon.  The  elders  then  pointed  out  the  remedy,  and 
shewed  it  as  it  were  by  the  finger  ;  for  if  the  people  after 
the  example  of  Hezekiah  and  of  others  repented,  then  they 
were  to  flee  to  God's  mercy,  and  to  testify  their  faith  by 
praying  God  to  be  propitious  to  them. 

Hence  it  follows,  that  Jehovah  repented  of  the  evil  which 
he  had  spoken  against  them.  The  Prophet  now  makes  use 
of  the  plural  number ;  we  hence  conclude  that  under  the 
name  of  King  Hezekiah  alone  he  before  included  the  whole 
people.  God  then  repented  of  the  evil}  As  to  this  mode  of 
speaking,  I  shall  not  now  speak  at  large.  We  know  that  no 
change  belongs  to  God  ;  for  whence  comes  repentance,  except 
from  this, —  that  many  things  happen  unexpectedly  which 
compel  us  to  change  our  purpose  ?  one  had  intended  some- 
thing ;  but  he  thought  that  that  would  be  which  never  came 
to  pass  ;  it  is  therefore  necessary  for  him  to  revoke  what  he 
had  determined.     Repentance  then  is  the  associate  of  igno- 

'  Both  the  Sept.  and  the  Syr.  and  also  the  Targ.  give  the  meaning,  but 
not  the  proper  word,  "  And  the  Lord  abstained  from  the  evils,"  Sec— Ed. 


CHAP.  XXVI.  17-19.       COMMENTARIES  ON  JEREMIAH.  337 

ranee.  Now,  as  nothing  is  hid  from  God,  so  it  can  never  be 
that  he  repents.  How  so  ?  because  lie  lias  never  determined 
anything  but  according  to  his  certain  foreknowledge,  for  all 
things  are  before  his  eyes.  But  this  kind  of  speaking,  that 
God  repents,  that  is,  does  not  execute  what  he  has  announced, 
refers  to  what  appears  to  men.  It  is  no  wonder  that  God 
thus  condescendingly  speaks  to  us  ;  but  while  this  simplicity 
offends  delicate  and  tender  ears,  we  on  the  contrary  wonder 
at  God's  indulgence  in  thus  coming  down  to  us,  and  speak- 
ing according  to  the  comprehension  of  our  weak  capacities. 
We  now  perceive  how  God  may  be  said  to  repent,  even  when 
he  does  not  execute  what  he  had  denounced.  His  purpose 
in  the  meantime  remains  fixed,  and  as  James  says,  "  There 
is  in  him  no  shadow  of  turning.''     (James  i.  17.) 

But  a  question  may  again  be  raised.  How  did  God  then 
repent  of  the  evil  which  he  had  threatened  both  to  the  king 
and  to  the  peo]3le  ?  even  because  he  deferred  his  vengeance  ; 
for  God  did  not  abrogate  his  decree  or  his  proclamation,  but 
spared  Hezekiah  and  the  people  then  living.  Then  the  de-- 
ferring  of  God's  vengeance  is  called  his  repentance  ;  for  He- 
zekiah did  not  experience  what  he  had  feared,  inasmuch  as 
he  saw  not  the  ruin  of  the  city  nor  the  sad  and  dreadful 
event  which  Micah  had  predicted. 

Now  this  also  is  to  be  noticed, — that  the  pious  king  is  here 
commended  by  the  Holy  Spirit,  that  he  suffered  himself  to 
be  severely  reproved,  though,  as  I  have  already  said,  he  was 
not  himself  guilty.  He  had,  indeed,  a  burning  zeal,  and  was 
prepared  to  undergo  any  troubles  in  promoting  the  true  wor- 
ship of  God ;  and  yet  he  calmly  and  quietly  bore  with  the 
Prophet,  wdien  he  spoke  of  the  destruction  of  the  cfty  and 
Temple,  for  he  saw  that  he  had  need  of  such  a  helper.  For 
however  wisely  may  pious  princes  exert  themselves  in  pro- 
moting the  glory  of  God,  yet  Satan  resists  them.  Hence 
they  ever  desire,  as  a  matter  of  no  small  importance,  to  have 
true  and  faithful  teachers  to  help,  to  assist  and  to  strengthen 
them,  and  also  to  oppose  their  adversaries ;  for  if  teachers 
are  silent  or  dissemble,  a  greater  ill-will  is  entertained 
towards  good  princes  and  magistrates  ;  for  when  with  the 
drawn  sw^ord  they  defend  the  glory  of  God  and  his  worship, 

VOL.  III.  Y 


338  COMMENTARIES  ON  JEREMIAH.  LECT.  CII. 

while  the  teachers  themselves  are  dumb  clogs,  all  will  cry 
out,  "  Oh  !  wliat  does  this  severity  mean  ?  Our  teachers 
spare  our  ears,  but  these  do  not  spare  even  our  blood/'  It  is, 
therefore,  ever  a  desirable  thing  for  good  and  pious  kings  to 
have  bold  and  earnest  teachers,  who  cry  aloud  and  confirm 
the  efforts  of  their  princes.  Such  was  the  feeling  of  pious 
Hezekiah,  as  we  may  conclude  from  this  passage.  The  rest 
I  must  defer. 

PRAYER. 

Grant,  Almighty  God,  that  since  thou  hast  been  pleased  to  gather 
us  as  a  people  to  thyself,  and  to  promise  that  we  should  be  like 
a  spiritual  temple  for  thee  to  dwell  in,— 0  grant  that  we  may 
consecrate  among  us  a  perpetual  habitation  for  thee,  and  so  strive 
through  the  whole  course  of  our  life  te  devote  ourselves  to  thee, 
that  thy  grace  and  blessing  may  never  depart  from  us,  but  that 
we  may  experience  more  and  more  that  those  are  never  destitute 
of  thy  protection  who  truly  and  undissemblingly  rely  on  thee,  so 
that  thy  name  may  be  more  and  more  glorified  in  us  through 
thine  only-begotten  Son. — Amen. 


We  saw  yesterday  the  example  which  the  elders  had  al- 
leged to  deliver  Jeremiah  from  death, — that  he  was  not  the 
first  who  had  threatened  the  city  and  the  Temple  with  ruin, 
for  Micah  under  the  reign  of  Hezekiah  had  done  the  same 
and  was  not  put  to  death.  They  hence  concluded  that  it 
would  be  a  heinous  crime  were  they  to  slay  Jeremiah,  and 
that  it  would  not  remain  unpunished.  They  then  intimated 
that  the  people  would  commit  a  most  grievous  offence,  if  they 
killed  Jeremiah  ;  and  they  also  added,  that  vengeance  would 
follovv,  for  the  Lord  would  render  them  their  due  reward,  if 
they  thus  cruelly  treated  the  holy  Prophet.  It  now  follows, — 

20.  And  there  was  also  a  man  20.  Atque  etiam  vir  fuit  prophe- 

that  prophesied  in  the  name  of  the  tans  in  nomine  Jehovai,  Urias,  lilius 

Lord,  Urijah  the  son  of  Shemaiah  Scmoah  exCariath-iarim,et  prophe- 

of  Kirjath  jearim,   who  prophesied  tavit  contra  urbem  banc  et  contra 

against  this  city,  and   against  this  tcrram    banc    secundum    sermones 

land,  according  to  all  the  words  of  Jcremiie : 
Jeremiah : 


CHAP.  XXVI.  20-2o.     commentaries  on  jeremiah.  339 

21.  And  when  Jehoiakim  the  21.  Et  audivit  rex  Joakim  et 
king,  with  all  his  mighty  men,  and  omnes  magnates  ejus  et  Proceres 
all  the  princes,  heard  his  words,  the  scrmones  ejus,  et  qusesivit  rex  in- 
king sought  to  put  him  to  death :  terficere  ipsum,  et  audivit  Urias  et 
but  when  Urijah  heard  it,  he  was  timuit,  et  fugit  et  transivit  (vel, 
afraid,  and  flfd,andAvent  into  Egypt;  concessit)  in  Egyptum  ; 

22.  And  Jehoiakim  the  king  sent  22.  Et  misit  rex  Joakim  viros  in 
men  into  Egypt,  namely,  Elnathan  Egyptum,  Elnathan  tilium  Achobor 
the  son  of  Achbor,  and  certain  men  et  viros  cum  eo  in  Egyptum: 

with  him  into  Egypt : 

23.  And  they  fetched  forth  Uri-  23.  EteduxenintUriamexEgyp- 
jah  out  of  Egypt,  and  brought  him  to,  et  adduxerunt  eum  ad  regem 
unto  Jehoiakim  the  king ;  who  slew  Joakim,  qui  percussit  eum  gladio, 
him  with  the  sword,  and  cast  his  et  projecit  cadaver  ejus  in  sepulchra 
dead  body  into  the  graves  of  the  populi  (ve/,  plebis  points.) 
common  people. 

Another  example  is  brought  forward,  partly  different,  and 
partly  alike, — different  as  to  the  king,  the  like  as  to  a  Pro- 
phet. Uriah,  mentioned  here,  faitlifuUy  discharged  his  office  ; 
but  Jehoiakim  could  not  bear  his  preaching,  and  therefore 
slew  him.  Some  explain  the  whole  in  the  same  manner,  as 
though  the  elders  designed  to  shew  that  the  wicked  can  gain 
nothing  by  resisting  God's  prophets,  except  that  by  contend- 
ing they  make  themselves  more  and  more  guilty.  But  others 
think  that  this  part  was  brought  forward  by  the  opposite 
party,  and  the  words,  "And  also,''  D^^,  ugQ.m,  favour  this 
opinion  ;  for  they  may  be  taken  adversatively,  as  though  they 
said,  "  But  there  was  anotlier  Prophet,  who  did  not  speak  of 
the  ruin  of  the  city  and  of  the  destruction  of  the  Temple 
with  impunity."  And  this  opinion  seems  to  be  confirmed 
by  what  follows  in  the  last  verse  of  the  chapter,  Nevertheless 
the  hand  of  Ahikam,  &c. ;  the  particle  ^X,  ak,  is  properly 
nevertheless  ;  but  it  means  sometimes,  at  least,  or  only.  But 
in  tliis  place,  as  I  shall  shew  again  presently,  it  retains,  I 
think,  its  proper  meaning;  for  the  Propliet  declares,  that 
though  he  was  in  great  danger,  yet  Ahikam  fought  so  bravely 
for  him,  that  at  length  he  gained  his  cause. 

But  as  to  the  present  passage,  both  expositions  may  be  ad- 
mitted ;  that  is,  either  that  the  malignants  adduced  the  death 
of  Uriah  in  order  to  overwhelm  Jeremiah, — or  that  God's 
faithful  followers  intended  to  shew  that  there  was  no  reason 
of  acting  in  this  manner,  for  the  state  of  things  had  become 
worse,  since  King  Jehoiakim  had  cruelly  slain  God's  servant. 


84-0  COMMENTARIES  ON  JEREMIATI.  LECT.  CII. 

But  the  time  ought  especially  to  be  noticed.  We  heave 
seen  that  this  prophecy  was  committed  to  Jeremiah,  and  also 
promulgated  at  the  beginning  of  Jehoiakim's  reign  ;  but  this 
beginning  is  not  to  be  confined  either  to  the  first  or  second 
year ;  but  as  he  became  tributary  to  the  king  of  Babylon,  he 
afterwards  endeavoured  to  throw  off  the  yoke  and  was  at 
length  disgracefully  dethroned  ;  hence  the  beginning  of  liis 
reign  must  be  during  the  time  that  his  power  was  entire. 
While  then  Jehoiakim  retained  his  dignity,  Jeremiah  was 
bidden  to  proclaim  this  message.  However  this  may  have 
been,  the  King  Jehoiakim  thus  enjoyed  a  tranquil  reign  ;  he 
was  at  Jerusalem.  It  is  not  therefore  said  here,  that  Uriah 
had  threatened  the  city  in  his  days  ;  but  the  history  is  given 
as  of  a  present  thing.  One  thing  then  is  evident,  that  this 
discourse  was  delivered,  when  King  Jehoiakim  was  not  afar 
off.  His  palace  was  nigh  the  Temple  ;  his  counsellors  were 
present,  who  had  come  down,  as  we  have  seen,  on  account  of 
the  tumult.  For  the  affair  could  not  be  hidden  ;  since  the 
priests  and  the  false  prophets  everywhere  inflamed  the  rage 
of  the  people.  The  king's  counsellors  therefore  came  to 
quell  the  disturbances.  If  this  part  of  the  address  is  to  be 
ascribed  to  the  defenders  of  Jeremiah,  then  they  must  have 
been  endued  with  great  courage  and  firmness,  to  allege 
against  the  king  a  nefarious  murder,  and  also  to  condemn  him 
for  a  sacrilege,  for  he  had  not  only  done  an  injury  to  a  holy 
Prophet,  but  had  directly  opposed  God  himself  There  are 
on  both  sides  probable  conjectures  ;  for  if  we  follow  this 
opinion,  that  the  servants  of  God,  who  favoured  Jeremiah 
and  sought  to  deliver  him  from  danger,  spoke  these  words, 
it  might  be  objected  and  said,  that  no  such  thing  is  ex- 
pressed But  the  n?!.rrative  goes  on  continuously,  Aiid  there 
was  also  a  man,  &c.  Now  when  different  persons  speak  and 
oppose  one  another,  it  is  usual  to  mark  the  change.  It  seems 
then  that  the  whole  is  to  be  read  connectedly,  so  that  they 
who  first  adduced  the  example  of  Micah,  then  added  on  the 
other  hand,  that  Uriah  indeed  suffered  punishment,  but  that 
thus  a  crime  was  added  to  a  crime,  so  that  Jelioiakim  gained 
nothing  by  furiously  persecuting  God's  Prophet.  And  that 
they  did  not  speak  of  the  consequences,  ouglit  not  to  appear 


CHAP.  XXVI.  20-*2o.       COMMENTARIES  ON  JEREMIAH.  341 

strange,  for  the  condition  of  tlie  city  and  of  the  people  was 
known  to  all,  and  a  more  grievous  danger  was  nigh  at  hand. 
Hence  a  simple  narrative  might  well  have  been  given  by  them ; 
and  as  they  did  not  dare  to  exasperate  the  mind  of  the  king, 
it  was  the  more  necessary  to  leave  that  part  untouched. 

But  if  the  other  view  be  more  approved, — that  the  ene- 
mies of  Jeremiah  did  here  rise  against  him,  and  alleged  the 
case  of  Uriah,  there  is  also  some  appearance  of  reason  in  its 
favour  ;  the  king  was  living,  his  counsellors  were  present,  as 
we  have  said.  It  might  then  be,  that  those  who  wished  the 
death  of  Jeremiah,  referred  to  this  recent  example  in  order 
to  have  him  destroyed, — "  Why  should  he  escape,  since 
Uriah  was  lately  put  to  death,  for  the  cause  is  exactly  the 
same  ?  Uriah  did  not  go  any  farther  than  Jeremiah  ;  he 
seems  indeed  to  have  taken  the  words  from  his  mouth.  As, 
then,  the  king  did  slay  him,  why  should  Jeremiah  be  spared  ? 
Why  should  he  escape  the  punishment  the  other  underwent, 
when  his  crime  is  more  grievous  ?"  It  hence  appears  that 
this  view  can  without  absurdity  be  defended,  that  is,  that 
the  enemies  of  Jeremiah  endeavoured  to  aggravate  his  case 
by  referring  to  the  punishment  the  king  inflicted  on  Uriah, 
whose  case  was  not  dissimilar  ;  and  I  do  not  reject  this  view. 
If  any  approve  of  the  other,  that  this  part  was  spoken  by  the 
advocates  of  Jeremiah,  I  readily  allow  it ;  but  I  dare  not 
yet  reject  wholly  the  idea,  that  Jeremiah  was  loaded  with 
prejudice  by  having  the  case  of  Uriah  brought  forward,  who 
was  killed  by  the  king  for  having  prophesied  against  the  city 
and  the  Temple.^ 

'  There  are  two  other  views  taken  of  this  subject ;  some  say  that  the 
second  example,  that  of  Uriah,  was  introduced  by  the  writer  of  the  narra- 
tive, whether  Jeremiah  himself  or  Baruch,  and  that  this  was  mentioned  to 
shew,  that  according  to  this  precedent,  Jeremiah  would  have  been  killed, 
had  it  not  been  for  the  interposition  of  Ahikam.  This  is  the  view  taken 
by  Gataker  and  Blayneij. 

But  what  appears  most  consistent  with  the  whole  passage  is  the  view 
given  by  Vemma;  he  considers  that  the  17th  verse  has  been  removed 
from  its  place  between  the  19th  and  the  20th,  and  that  the  -princes" 
mentioned  the  case  of  Micah  in  fovour  of  Jeremiah,  and  that  •'  the  elders 
of  the  land"  adduced  the  case  of  Uriah  against  him,  and  that  notwith- 
standing this  it  is  at  last  added,  that  Ahikam,  one  of  the  princes,  succeeded 
in  his  dehverance.  That  chapters  have  been  transposed  in  this  book  is 
indubitable ;  the  same  thing  may  also  have  happened  as  to  verses. 

Tiien  the  passage  would  read  thus, — 


342  COMMENTARIES  ON  JEREMIAH.  LECT.  Gil. 

Lot  US  now  consider  tlie  words  ;  There  was  also  a  man  who 
prophesied  in  the  name  of  Jehovah,  &c.  If  we  receive  the 
opinion  of  those  wlio  think  tliat  Jeremiah's  enemies  speak 
here,  then  the  name  of  Jehovah  is  to  be  taken  for  a  fiilse 
pretence,  as  thougli  they  had  said,  "  It  is  a  very  common 
tiling  to  pretend  tlie  name  of  God  ;  for  every  one  who  claims 
to  himself  the  office  of  teaching,  boasts  that  he  is  sent  from 
above,  and  that  what  he  speaks  has  been  committed  to  him 
by  God.''  Thus  they  indirectly  condemned  Jeremiah  ;  for 
it  w^as  not  enough  for  him  to  pretend  God's  name,  as  Uriah, 
of  whom  they  spoke,  had  also  professed  most  loudly  that  he 
was  God's  prophet,  that  he  brought  nothing  as  his  ow^n,  and 
that  he  had  a  sure  call.  But  if  this  part  is  to  be  ascribed  to 
God's  true  worshippers,  whose  object  it  was  to  protect  and 
defend  Jeremiah,  to  speak  in  the  name  of  Jehovah,  as  we 
said  yesterday,  was  not  only  to  glory  on  account  of  the  pro- 
phetic office,  but  also  to  give  evidence  of  faithfulness  and  of 
integrity,  so  as  really  and  by  the  effect  to  prove  that  he  was 
God's  prophet,  such  as  he  wished  to  be  thought. 

They  then  added,  he  'prophesied  against  this  city  and 
against  this  land  according  to  all  the  words  of  Jeremiah.  If 
the  adversaries  of  Jeremiah  were  the  speakers,  we  see  that 
he  was  so  overpowered,  that  it  was  afterwards  superfluous  to 
know  anything  more  of  his  cause  ;  for  another  had  already 

IG.  Then  said  the  princes  and  all  the  people  to  the  priests  and  to  the 
prophets,  "  Against  this  man  there  is  no  judgment  of  death,  for  in 

18.  the  name  of  Jehovah  hath  he  spoken  to  (or  against)  us.  Micah  the 
Morasthite  was  a  prophet  in  the  days  of  Ilezekiah,  the  king  of 
Judah,  and  he  spoke  to  all  the  people  of  Judah,  saying,  '  Thus  saith 
Jehovah  of  hosts,  Sion,  hc'mg  a  field,  shall  bo  plowed,  and  Jerusalem 
shall  become  lie:tps,  and  the  mountain  of  the  house  like  the  heights  of 

19.  a  forest.'  Slaying,  did  Ilezekiah,  the  king  of  Judah,  and  all  Judah, 
slay  him  ?  did  he  not  fear  Jehovah  and  intreat  the  favour  of  Je- 
hovah ?  then  Jehovah  repented  as  to  the  evil  which  he  had  pro- 
nounced against  them  ;  but  we  are  doing  a  great  evil  against  our 
own  souls." 

17.  Then  rose  up  men  from  the  elders  of  the  land  and  spoke  to  the 

20.  whole  assembly  of  the  people,  saying,  "  But  there  was  also  a  man, 
who  prophesied  in  the  name  of  Jehovah,  Uriah,  the  son  of  iShc- 
uiaiah,"  &c.  &c. 

This  arrangment  makes  the  whole  narrntive  plain,  regular,  and  con- 
sistent. The  conclusion  comes  in  naturally,  that  notwithstanding  the 
adverse  speech  of  the  "  elders"  Jeremiah  was  saved  by  the  influence  of 
Ahikam,  one  of  the  princes.—  Ed. 


CHAP.  XXVI.  20-23.       COMMENTARIES  ox  JEREMIAH.  343 

been  condemned,  whose  case  was  in  no  way  dissimilar  or 
different;  "He  spoke  according  to  the  luords  of  Jeremiah, 
and  he  was  condemned,  why  tlicn  shoukl  we  now  liesitate 
respecting  Jeremiah  V  We  see  liow  malignantly  tliey  turned 
against  Jeremiah  this  example,  as  though  he  was  condemned 
beforehand  in  the  person  of  another.  But  if  these  were  the 
words  of  the  godly,  they  are  to  be  accounted  for  in  another 
way  ;  what  is  intimated  is,  that  if  Jeremiah  was  slain,  God's 
vengeance  would  be  provoked  ;  for  it  w^as  more  than  enough 
to  shed  the  innocent  blood  of  one  Prophet. 

It  then  follows,  ^?io?  when  Jehoiakim  the  king,  and  all  his 
mighty  men  and  the  princes,  heard  his  words,  &c.  This  verse 
seems  to  favour  the  opinion  of  those  who  conclude  that  godly 
men  were  the  speakers  ;  for  they  spoke  dishonourably  of  the 
king  and  his  counsellors  ;  the  king  heard  and  his  mighty 
men,  (powerful  men,  literally,)  and  also  all  the  princes  ;  and 
the  king  sought  to  slay  him.  These  words,  however,  may  also 
be  ascribed  to  the  ungodly  and  the  wicked,  for  they  w'ished 
to  terrify  the  common  people  by  first  mentioning  the  king 
and  then  the  mighty  men  and  the  princes.  And  to  seek  to 
kill  him,  might  also  have  been  excused,  even  that  the  king 
could  not  bear  such  a  reproach  without  revenging  it  ;  for  he 
saw  that  the  Prophet  had  taken  such  a  libe\;ty  as  not  to 
spare  the  holy  city  nor  the  Temple  :  The  king  then  heard, 
and  his  mighty  men  and  princes  ;  and  then,  the  king  sought 
to  slay  him. 

But  when  Uriah  heard  it,  he  feared  andfled.  This  passage 
teaches  us  that  even  the  faithful  servants  of  God,  who  strive 
honestly  to  fulfil  their  office,  are  yet  not  always  so  courageous 
as  boldly  to  despise  all  dangers  ;  for  it  is  said  that  the  Pro- 
phet feared;  but  he  was  not  on  this  account  condemned. 
This  fear  was  not  indeed  blameless  ;  but  his  fear  was  such, 
that  he  yet  continued  in  his  vocation.  He  might  indeed 
have  pleased  the  king,  but  he  dreaded  such  perfidy  more 
than  death.  He,  therefore,  so  feared,  that  he  turned  not 
aside  from  the  right  course,  nor  denied  the  truth,  nor  admit- 
ted anything  unw^orthy  of  his  dignity  or  of  the  character  he 
sustained.  His  fear  then,  tliougli  wrong,  did  not  yet  so 
possess  the  Prophet,  but  that  he  was  ever  faithful  to  God  in 


S^i  COMMENTAllIES  ON  JEREMIAH.  LECT.  CH. 

his  vocation.  It  then  follows,  that  he  ivent  into  Egypt.  We 
hence  conclude,  that  the  king's  wrath  and  cruelty  were  so 
great,  that  the  lioly  man  could  not  find  a  corner  to  hide 
himself  in  through  the  whole  land  of  Judea,  nor  even  in 
other  regions  around.  He  was  therefore  forced  to  seek  a 
hiding  place  in  Egypt. 

It  is  afterwards  added  that  the  king  sent  men,  even  Elna- 
than,  the  chief  of  the  legation,  with  others.^  There  is  no 
doubt  but  that  Jehoiakim  sent  to  the  king  of  Egypt  and 
complained  that  a  turbulent  man  had  fled,  and  that  he  asked 
him  to  deliver  him  up  as  a  fugitive.  So  then  he  was  brought 
back,  not  through  power,  but  through  a  nefarious  compact, 
for  he  was  betrayed  by  the  king  of  Egypt. 

It  is  at  length  added,  that  they  led  up  Uriah  froin  Egypt, 
and  brought  him  to  King  Jehoiakim,  who  slew  him  with  the 
siuord,  and  cast  his  dead  body  into  the  graves  of  the  common 
people,  by  way  of  dishonour  ;  for  Jeremiah  here  calls  them 
the  graves  of  the  common  people,  as  we  in  French  call  sham- 
bles des  charniers.  The  ricli  are  honourably  and  splendidly 
buried  at  this  day,  and  every  one  has  his  own  grave  ;  but 
when  there  is  a  vast  number,  the  bodies  are  thrown  together, 
for  it  would  be  too  expensive  to  dig  a  grave  for  each.  It 
seems  also  tjiat  there  was  such  a  practice  in  Judea,  and 
that  God's  Prophet  was  buried  in  this  ignominious  manner. 

*  To  avoid  what  may  seem  a  tautology  in  this  verse,  Blayney  renders 
the  word  for  Egypt,  adversaries, — "  But  Jehoiakim  the  king  sent  adver- 
saries, Elnathan  the  son  of  Achbor,  and  certain  men  with  him,  into  Egypt." 
Were  the  words  rendered  literally,  the  repetition  would  not  appear  diiier- 
ent  from  many  that  we  meet  with  ;  "  Then  sent  the  king  Jehoiakim  men 
into  Egypt  with  Elnathan  the  son  of  Achbor.  even  men  with  him  into 
Egypt."  The  repetition  seems  to  have  been  intended  to  shew  that  there 
was  a  strong  force,  and  not  one  man,  sent  to  take  the  Prophet,  and  that  this 
force  was  to  go  even  as  far  as  Egypt.  The  version  of  the  Sept.  is,  "  And 
the  king  sent  men  into  Egypt ;"  tlie  Vulg.  and  the  Tanf.  are  the  same 
with  our  version  ;  but  the  Sijr.  is,  "  And  the  king  Jehoiakim  sent  a  cer- 
tain Egyptian,  Pjlnathan  the  son  of  Achbor,  and  some  with  him,  into 
Egypt." 

It  is  singular  that  in  one  MS.  the  word  Dv!l'^D,  searchers,  spies,  is  found 
instead  of  D''"l!»0,  rendered  often  Egypt,  though  it  comes  from  a  root 
which  means  to  bind  close,  to  environ,  to  beset ;  and  so  as  a  hyphil  parti- 
ciple it  would  be  besetters,  or  catchers — in  modern  language,  bumbailifls, 
which  is  a  corruption  for  bound  bailiffs.  This  meaning  would  exactly  suit 
the  passage,  "  Then  the  king  Jehoiakim  sent  men,  catchers,  with  Khm- 
than  the  son  of  Achbor,  even  these  men  with  him  into  Egypt." — /sV. 


CHAP.  XXVI.  20-2o.       COMMEiNT ARIES  ON  JEREMIAH.  345 

Thus  tliey  who  spoke  intimated  that  the  king's  wiatli  so 
burned,  that  he  not  only  put  liim  to  death,  but  followed  up 
his  vengeance,  so  that  a  new  disgrace  awaited  the  Prophet, 
even  when  dead,  for  he  was  cast  among  the  obscure  and 
ignoble  common  people. 

I  have  hitherto  so  explained  this  passage  as  to  leave  it 
doubtful  wdiether  the  probability  is  that  the  speakers  were 
Jeremiah's  enemies  or  his  advocates.  And  though,  as  I  have 
declared  twice  or  tlirec  times,  I  reject  not  the  view  whicli  is 
different  from  that  which  I  embrace,  yet  it  seems  most  pro- 
bable to  me  that  the  words  were  spoken  by  the  godly  men 
who  defended  the  cause  of  Jeremiah.  All  the  various 
reasons  whicli  lead  me  to  this  conclusion  I  will  not  here 
specify  ;  for  every  one  may  himself  see  why  I  prefer  tliis 
view.  The  common  consent  of  almost  all  interpreters  also 
influences  me,  from  which  I  wish  not  to  depart,  except 
necessity  compels  me,  or  the  thing  itself  makes  it  evident 
that  they  were  mistaken.  But  we  have  seen  from  tlie  be- 
ginning, that  the  two  examples  consecutively  follow  one 
another,  and  that  notliing  intervenes  ;  it  may  hence  be  sup- 
posed, that  the  enemies  of  Jeremiah  had  previously  performed 
their  part.  The  words  themselves  then  shew  that  those  who 
commenced  the  discourse  were  those  who  carried  it  on.  And 
that  they  did  not  mention  the  reason  why  they  adduced  this 
example  is  not  to  be  wondered  at ;  for  the  disjDleasure  of 
the  king  was  feared,  and  he  had  given  no  common  proof,  in 
his  treatment  of  the  holy  Prophet,  how  impatiently  he  bore 
anything  that  trenched  on  his  own  dignity.  They  therefore 
cautiously  related  the  matter,  and  left  what  they  did  not 
express  to  be  collected  by  those  who  heard  them.  But  it 
was  easy  from  their  words  to  know  what  they  meant, — that 
God's  vengeance  was  to  be  dreaded  ;  for  one  Prophet  had 
been  slain  ;  what  if  there  was  to  be  no  end  to  cruelty  ? 
would  not  God  at  length  arise  to  execute  judgment  when 
his  servants  were  so  unworthily  treated?  As,  then,  the 
words  are  not  completed,  it  seems  probable  to  me  that  God's 
true  servants  spoke  thus  reservedly  and  cautiously,  because 
they  dared  not  to  express  their  thoughts  openl}'. 

Further,  these  words,  the  king  sought  to  slay  him,  and  tJie 


346  COMiMENTAKIES  ON  JEREMIAH.  LECT.CII. 

king  sent  men,  &c.,  are  more  suitable  wlien  considered  as 
spoken  by  the  defenders  of  Jeremiah  than  by  the  ungodly 
and  the  wicked  ;  and  they  also  named  Elnathan,  that  they 
might  hand  down  his  name  with  infamy  to  future  ages. 
And  they  lastly  added  that  the  Prophet  was  brought  up  from 
Egypt.  What  was  very  shameful  seems  certainly  to  be  set 
here  before  us,  that  he  was  forcibly  brought  back  from  that 
land,  to  which  he  had  fled  for  an  asylum,  and  also  that  he 
was  brought  to  the  king,  that  he  smote  him  with  the  sword, 
that  is,  cruelly  killed  him  ;  and  further,  that  being  not  satis- 
fied with  this  barbarous  act,  he  caused  him  to  be  igno- 
miniously  buried.  All  these  particulars,  as  I  have  said, 
seem  to  shew  that  these  words  maybe  more  suitably  applied 
to  the  holy  men  who  defended  the  cause  of  Jeremiah  than 
to  his  enemies.     It  now  follows, — 

24.  Nevertheless  the  hand  of  Ahi-  24.  Veruntaraen  manus  Achicam, 

kam  the  son  of  Shaphan  was  with  lilii   Saphan,  fait  cum  Jeremia,  ne 

Jeremiah,  that  they  should  not  give  traderetur  ipse  {vel,viQ  traderent  ip- 

him  into  the  hand  of  the  people  to  sum)  in  manum  populi  ad  interfici- 

put  him  to  death.  endum  ipsum. 

There  is  here  an  adversative  particle,  and  not  without 
reason  ;  for  the  contention  is  pointed  out  which  had  so 
raged  that  it  became  difficult  to  extricate  the  holy  Prophet 
from  danger.  We  hence  conclude  that  Jeremiah  was  in  so 
much  peril  that  it  was  with  great  and  arduous  effort  that 
Ahikam  saved  him.  There  is  a  frequent  mention  of  this 
man  in  sacred  history,  and  his  name  will  hereafter  be  found 
in  several  places,  and  he  was  left  to  govern  the  remnant  of 
the  people  after  the  demolition  of  the  city.  (2  Kings  xxv. 
22  ;  Jer.  xxxix.  14.)^  And  there  is  no  doubt  but  that  he 
made  progress  in  religion  and  was  an  upright  man,  and  that 
his  virtues  were  so  valued  by  Nebuchadnezzar  that  he  be- 
stowed on  him  such  an  honour.  He  was  soon  afterwards 
slain  by  the  ungodly  and  the  wicked  ;  but  there  is  nothing 
related  of  him  but  what  is  honourable  to  him.  It  was  indeed 
an  extraordinary  act  of  courage  that  he  dared  to  oppose  the 
fury  of  the  whole  people,  and  to  check  the  priests  and  the  false 
prophets  who  had  conspired  to  put  the  holy  man  to  death. 

'  Tliis  was  his  son  Gedaliah.  aiid  not  liinisclf.— A''^ 


CHAP.  XXVI.  24.         COMMENTARIES  ON  JEREMIAH.  347 

This  is  tlie  reason  wliy  it  is  in  the  last  place  added,  that 
the  hand  of  Ahikam  was  with  Jeremiah  ;  though  the  people 
were  furious,  and  the  priests  would  by  no  means  be  restrained 
from  persecuting-  the  Jioly  man,  yet  Ahikam  could  not  be 
turned  from  his  holy  purpose,  but  persev^ered  to  defend  a 
good  cause  until  Jeremiah  escaped  in  safety.  It  is  hence 
said,  that  his  hand  was  ivith  Jeremiah ;  for  by  hand  in  Scrip- 
ture is  meant  effort,  {conatus ;)  for  where  there  is  anything 
to  be  done,  or  any  difficulty,  the  Scripture  uses  the  word 
hand.  But  as  Ahikam  exerted  himself  to  the  uttermost, 
not  only  in  aiding  the  holy  Prophet  by  his  words,  but  also 
in  repressing  the  fury  of  the  people,  and  in  boldly  resisting 
the  priests  and  the  false  prophets,  the  hand  in  this  place 
means  aid  ;  his  hand  was  with  Jeremiah,  that  is,  he  aided  or 
helped  him,  so  that  he  was  not  delivered  up  into  the  hand  of 
the  people. 

It  hence  also  appears,  as  we  said  yesterday,  that  the  tu- 
mult of  the  people  was  not  immediately  allayed,  for  the  ffilse 
prophets  and  the  priests  had  so  roused  their  virulence  that 
they  became  almost  implacable.  Here,  then,  is  set  before 
us  an  example  of  courage  and  perseverance  ;  for  it  is  not 
enough  for  us  to  defend  a  good  cause  when  we  may  do  so 
with  safety,  except  we  also  disregard  all  ill-will  and  despise 
all  dangers,  and  resist  the  fury  of  the  wicked,  and  undergo 
contentions  and  dangers  for  God's  servants  whenever  neces- 
sary. We  are  also  taught  at  the  same  time  how  much  weight 
belongs  to  the  influence  of  one  man  when  he  boldly  defends 
a  good  cause  and  yields  not  to  the  madness  of  the  wicked, 
but  risks  extremities  rather  than  betray  the  truth  of  God 
and  his  ministers.     Now  follows, — 


CHAPTER  XXVII. 

1.  In  the  beginning  of  the  reign  1.  Principio  regni  Jehoiakini  filii 
of  Jehoiakini  the  son  of  Josiah  king  Josife  regis  Jehiidah  fuit  sermo  hie 
of  Judah,  came  this  word  unto  Jere-  ad  Jeremiani  a  Jehova,  dicendo, 
miah  from  the  Lord,  saying, 

2.  Thus  saith  the  Lord  to  me,  2.  Sic  dicit  Jehova  ad  me  (mihi,) 
Make  thee  bonds  and  yokes,  and  put  Fac  tibi  vincula  et  juga,  et  pone  ca 
them  upon  thy  neck,  super  colbmi  tuum  ; 


348  COMMEi^TARIES  ON  JEREMIAH.  LECT.  CII. 

3.  And  send  them  to  the  king  of  3.  Et  mitte  ad  regem  Edom,  et 
Edom,  and  to  the  king  of  Aloab,  and  ad  regem  Moab,  et  ad  regem  filio- 
to  the  king  of  the  Ammcmites,  and  to  rum  Amnion,  et  ad  regem  Tyri,  et 
the  king  of  Tyriis,  and  to  the  king  ad  regem  Sidonis,  per  manmn  nun- 
of  Zidon,  by  the  hand  of  the  messen-  tiorum,  qui  venient  Jerusalem  ad 
gers  which  come  to  Jerusalem  unto  Zedechiam  regem  Jehudah  ; 
Zedekiah  king  of  Judah  ; 

4.  And  command  them  to  say  4.  Et  mandata  dabis  illis  ad  do- 
unto  their  masters.  Thus  saith  the  minos  suos,  dicendo,  Sic  dicit  Jehova 
Lord  of  hosts,  the  God  of  Israel,  exercituum,  Deus  Israel,  Sic  dicetis 
Thus  shall  ye  say  unto  your  masters ;  ad  dominos  vestros, 

5.  I  have  made  the  earth,  the  5.  Ego  feci  terram,  hominem  et 
man  and  the  beast  that  are  upon  jumentum  quod  super  faciem  terrai 
the  ground,  by  my  great  power,  and  est,  in  virtute  mea  magna,  et  brachio 
by  my  out-stretched  arm,  and  have  meo  extento  ;  et  dedi  eam  illi  qui 
given  it  imto  whom  it  seemed  meet  placeret  in  oculis  meis. 

imto  me. 

Jeremiah  prefaces  this  prediction  by  saying,  tliat  it  was 

delivered  to  him  at  the  beginning  of  Jehoiakim's  reign.    But 

this  beginning,  as  we  have  said,  extended  to  the  whole  of  his 

reign  while  it  was  prosperous  and  entire.     While,  then,  Je- 

hoiakim  enjoyed  a  quiet  possession  of  the  kingdom,  Jeremiah 

was  bidden  to  make  known  what  had  been  committed  to 

him,  not   to   Jehoiakim   himself,  but,  as  we  learn  from  the 

third  verse,  to  Zedekiah  who  had  not  immediately  succeeded 

him,  but  became  at  last  king  after  various  changes.     God, 

then,  committed  this  prophecy  to  his  servant,  but  did  not 

design  it  to  be  immediately  promulgated.     If  it   be  asked, 

why  God  designed  what  ho  jjurposed  to  be  made  known  to 

be  concealed  for  so  long  a  time  ?  the  answer  is  this, — that  it 

was  done  for  tlie  sake  of  the  Prophet  himself,  in  order  that 

he  might  with  more  alacrity  perform  his  office,  knowing  of 

a  certainty  that  no  one  thought  that  it  could  ever  happen, 

and  certainly  the  thing  was  incredible.^ 

^  The  manner  in  which  Calvin  accounts  for  this  prophecy  being  so  long 
kept  hid  is  ingenious ;  but  modern  authors  are  not  satisfied.  Ln/htfoot 
says,  that  Jeremiah  was  ordered  to  make  tliese  yokes  in  Jehoiakim's  time 
to  signify  the  subjection  of  Judah  to  the  king  of  Babylon,  but  that  he  was 
ordered  to  send  them  to  foreign  kings  in  the  reign  of  Zedekiah.  The 
first  vtrse  is  omitted  in  the  Sept. ;  the  Greek  version,  as  given  by  'Tlicodoret, 
lias  "  Jehoiakim,"  and  so  the  Vulg.  and  the  7\ir<j.  ;  but  the  ^V/r.  and 
Arab,  have  "  Zedekiah  ;"  and  there  are  three  Hebrew  MSS.  in  which  the 
same  is  found.  What  stems  most  decisive  is  the  beginning  of  the  next 
chapter,  where  Ilananiah  conies  forward  in  •'  the  fourth  year"  of  Zedekiah 
and  breaks  the  yoke  of  Jeremiah.  Gataker,  Henrys  Loivih^  Scott,  and 
Jilayney,  are  all  inclined  to  think  that  the  mistake  originally  was  that  of 
the  scribe. — Ed. 


CHAP.  XXVII.  1  •  5.  COMMENTARIES  ON   JEREMIAH.  34«9 

God's  design  then  was  to  communicate  tliis  to  liis  Prophet 
himself,  that  he  might  see  afar  off  wliat  no  one,  as  I  have 
just  said,  had  thought  could  ever  come  to  pass.  This  is  the 
reason,  as  I  think,  why  this  prophecy  was  not  immediately 
published,  but  was  like  a  treasure  deposited  in  the  Prophet's 
bosom,  until  the  ripened  time  came.  I  shall  defer  till  to- 
morrow the  explanation  of  this  prophecy. 

PRAYER. 

Grant,  Almighty  God,  that  when  at  any  time  thou  grievously 
threatenest  us,  we  may  not,  on  that  account,  become  angry,  but 
learn  to  acknowledge  our  sins,  and  truly  to  humble  ourselves 
under  thy  mighty  hand,  and  also  to  deprecate  thy  wrath,  and  to 
prove  by  true  repentance,  that  we  profit  by  thy  word,  and  believe 
thy  denunciations,  so  that  we  may  become  partakers  of  that  mercy, 
through  which  thou  promisest  to  be  propitious  to  all  who  turn  to 
thee  :  and  may  we  thus  advance  more  and  more,  and  persevere 
in  the  right  course  of  repentance,  until  having  at  length  put  off 
all  the  vices  of  the  flesh,  we  shall  attain  to  a  perfection  of  right- 
eousness and  the  fruition  of  that  glory  which  has  been  laid  up  for 
us  in  heaven  by  Jesus  Christ  our  Lord. — Amen. 


We  explained  yesterday  why  this  command  was  given  to 
Jeremiah  at  the  beginning  of  Jehoiakim's  reign,  which  was 
not  yet  to  be  executed  until  the  time  of  Zedekiah  :  it  was 
God's  design  to  strengthen  him  in  the  meantime,  lest  he 
should  faint  in  his  course.  Let  us  now  see  what  was  the 
oi)ject  of  this  prophecy  and  what  is  its  meaning. 

The  Prophet  seems  to  have  addressed  the  ambassadors 
who  were  sent  by  neighbouring  kings  to  King  Zedekiah  ; 
and  he  was  bidden  to  command  them  to  declare  each  to  his 
master,  that  they  were  all  to  come  under  the  yoke  of  the 
king  of  Babylon.  There  is,  moreover,  no  doubt  but  that  God 
designed  especially  and  chiefly  to  give  a  lesson  to  Zedekiah 
and  to  the  Jews  ;  for  these  legations  mentioned  here  might 
have  so  emboldened  them  as  to  despise  all  prophecies,  and 
to  think  themselves  beyond  all  danger.    For  the  purpose  for 


350  COMMENTARIES  ON  JEREMIAH.  LECT.  CIII. 

which  these  legations  were  sent  by  the  king  of  Sidon,  by  the 
king  of  Tyrus,  by  the  king  of  Moab  and  Amnion,  ought  to 
be  particularly  observed  :  when  they  saw  that  the  king  of 
Babylon  would  not  spare  them,  they  began  to  join  their 
forces.  Every  one  at  first  consulted  his  own  advantage,  and 
saw  no  need  of  mutual  help  ;  and  so  it  was  that  the  ChaL 
deans  easily  overcame  them  while  they  were  disunited. 
Experience  at  length  taught  them,  that  neither  the  king  of 
Judah  nor  any  of  the  neighbouring  kings  could  sustain  the 
contest  unless  they  formed  a  confederacy.  Thus,  then,  it 
happened  that  the  king  of  Tyrus,  the  king  of  Sidon,  the 
king  of  Moab,  and  the  king  of  Amnion,  offered  their  forces 
and  their  money  to  the  king  of  Judah,  and  that  he  also 
promised  to  help  them  in  return,  if  the  Chaldean  attacked 
them.  It  was  therefore  a  new  occasion  for  confidence  to 
the  Jew^s,  so  that  they  gathered  courage,  and  thus  were  em- 
boldened to  resist,  relying  on  so  many  neighbouring  kings. 

The  Chaldeans  had  been  hitherto  successful,  for  they  had 
assailed  each  by  himself;  but  when  all  of  them  were 
ready  by  their  united  forces  to  oppose  and  restrain  their 
attacks,  it  was  hardly  credible  that  they  could  be  conquered. 
It  was  therefore  God's  purpose  to  remove  this  false  confi- 
dence, and  to  warn  Zedekiah  and  the  whole  people,  lest  tliey 
should  be  deceived  by  such  allurements,  but  that  they  might 
know  that  they  were  patiently  to  endure  the  punishment 
inflicted  on  them  by  God.  This  therefore  was  the  reason 
why  the  Prophet  was  sent  to  the  ambassadors  who  had  come 
to  Jerusalem.  He  was  not  set  a  teacher  over  them  ;  but 
this  was  done  with  reference  to  Zedekiah  and  the  people. 
It  is  yet  probable  that  these  commands  were  set  forth  before 
the  king,  that  the  king  might  know  that  he  had  been  wholly 
deceived,  and  that  he  still  foolishly  trusted  to  the  subsidies 
which  had  been  offered. 

We  may  easily  imagine  how  grievous  it  must  have  been 
to  the  king  and  to  the  people  to  hear  this  prophecy.  The 
ambassadors  were  in  a  manner  dishonoured  ;  the  kings,  by 
whom  they  had  been  sent,  might  have  comi)lained  that  they 
were  treated  with  great  indignity.  Ilenco  the  king  and  the 
people  must  have   been   very   incensed    against  Jeremiah. 


CHAP.  XXYII.  1-5.  COMMENTARIES  ON  JEREMIAH.  Sol 

But  the  Prophet  boldly  performed  what  God  commanded 
him,  as  it  behoved  him.  And  we  shall  hereafter  see,  that 
his  words  were  addressed  to  King  Zedekiah  rather  than  to 
these  heathens. 

We  now  understand  the  reason  why  God  would  have  his 
Prophet  to  give  these  commands  to  the  ambassadors,  who  had 
been  sent  by  heathen  kings  to  King  Zedekiah  :  it  was  that 
the  king  might  know  that  it  was  wholly  useless  for  these 
kings  to  promise  their  assistance  ;  for  he  had  to  do,  not  with 
the  Chaldean  king,  but  rather  with  the  judgment  of  God, 
which  is  irresistible,  and  which  men  in  vain  struggle  with. 

Though  the  Prophet  was  bidden  to  command  the  ambas- 
sadors to  say  to  the  kings  by  whom  they  had  been  sent, 
Thus  saith  Jehovah  of  hosts, ^  they  yet  might  have  refused  to 
do  so,  and  that  with  indignation  :  "  What  !  Are  we  come  here 
to  be  ambassadors  to  thee  ?  and  who  indeed  art  thou  who 
commandest  us  ?  besides,  dost  thou  think  that  we  are  so  mad 
as  to  threaten  for  thy  sake,  our  kings  and  masters,  and  to 
declare  to  them  what  thou  biddest,  that  they  are  shortly  to 
become  the  servants  of  the  Chaldean  king?'  The  ambassa- 
dors then  might  have  thus  treated  the  holy  Prophet  with 
derision  and  laughter :  but,  as  we  have  said,  the  whole  w^as 
done  for  the  sake  of  Zedekiah  and  the  people,  in  order  that 
the  Prophet  might  dissipate  that  vain  splendour  and  pomp, 
by  which  he  saw  that  Zedekiah  and  all  the  Jews  were  de- 
ceived ;  for  they  thought  that  they  had  as  it  w^ere  high  and 
large  mountains  to  be  set  in  opposition  to  the  Chaldean  king 
and  his  army :  "  On  what  part  can  they  assail  us,  since  the 
king  of  Tyrus  is  on  our  side,  and  also  the  king  of  Sidon,  the 
king  of  Moab,  and  the  king  of  Ammon  ?  these  rule  widely, 
and  their  cities  are  impregnable.''  Thus,  then,  the  Jews 
were  convinced  that  they  would  be  exempt  from  every  trouble 
and  molestation  ;  but  in  order  that  they  might  not  deceive 
themselves  with  that  vain  display,  Jeremiah  said,  "  Declare, 
ye  ambassadors,  to  your  masters  what  God  has  spoken,  even 
that  ye  must  submit  to  the  yoke  of  the  king  of  Babylon." 

1  The  fourth  verse  in  our  version  is  not  correct,  "  And  command  them 
to  say  to  their  masters,"  it  ought  to  be,  '•  And  command  them  as  to  their 
masters  (or  lords.)  saying," — ;  for  the  Plebrew  will  not  admit  of  such  a 
transposition. — Ed. 


352  COMMENTARIES  ON  JEREMIAH.  LECT.  GUI. 

And  a  visible  symbol  was  added  in  order  to  confirm  the 
prediction :  the  Propliet  was  bidden  to  put  a  yoke  on  his 
neck,  or  yokes,  for  he  speaks  in  the  plural  number.  DID, 
muth,  means  a  pole,  a  yoke,  a  transverse  piece  of  wood  :  and 
no  doubt  he  applied  some  pieces  of  wood  to  his  neck,  like 
the  yoke  laid  on  oxen  ;  and  then  he  tied  this  yoke  or  cross- 
bar ;  for  ^D\  isar,  means  to  bind  or  tie,  and  so  HI^DID, 
musarut,  are  bands  ;  HD^D,  mus^r,  also  means  sometimes  a 
girdle ;  but  here  it  is  to  be  taken  for  bands  or  ligaments. 
It  was  a  sad  spectacle  to  see  on  the  neck  of  Jeremiah,  when 
he  went  forth,  the  symbol  of  the  bondage  of  all  kings  and 
nations  :  he  was  as  it  were  in  the  place  of  all  a  captive  before 
the  time  :  but  when  God  laid  a  yoke  on  the  Jews  and  on  all 
other  nations,  Jeremiah  was  then  a  free  man  ;  for  though 
he  bore  this  mark  of  bondage,  he  yet  expected  Grod's  judg- 
ment with  a  resigned  mind,  while  others  disregarded  it. 
But  this  confirmation  rendered  them  more  inexcusable,  as 
the  case  is,  when  God,  to  strengthen  faith,  adds  sacraments 
or  other  helps  to  his  word,  by  which  means  he  impresses  us 
the  more,  for  he  thus  teaches  not  only  our  ears,  but  also  our 
eyes  and  all  our  senses  :  when  God  thus  omits  nothing  that 
may  tend  to  strengthen  our  faith  in  his  word,  a  heavier  con- 
demnation awaits  us,  if  such  signs  avail  not. 

We  then  perceive  the  reason  why  the  Prophet  applied  to 
his  neck  the  symbol  of  future  bondage :  were  there  any 
teachable  among  the  people,  to  see  such  a  sign  with  their 
eyes  must  have  been  useful  to  them.  But  as  the  greater 
part  had  hardened  themselves  in  their  obstinacy,  what  ought 
to  have  done  them  good,  by  humbling  them  in  time  before 
God,  so  as  to  anticipate  his  judgment,  had  no  other  effect  but 
to  render  their  punishment  more  grievous. 

Then  follow  these  words,  I  have  made  the  earth,  the  man  and 
the  beast,  which  are  on  the  face  of  the  earth,  by  my  great  power, 
and  by  mine  extended  arm}  The  spectacle  woidd  have  been 
'  Whenever  the  pronouns  are  set  down  in  Hebrew,  they  are  emphatic : 
the  beginning  of  this  verse  ought  to  be  rendered,  "  I  myself,"  or  "  made 
have  I,  even  I,  the  earth,  the  man  also  and  the  beast  that  are  on  the  face 
of  the  earth,"  (not  as  in  our  version,  "  upon  the  ground,")  &c.  The  last 
clause,  "  and  liave  given  it  unto  wliom  it  seemed  meet  unto  me,"  accord- 
ing to  Calvin  and  our  version,  ought  rather  to  be,  "  and  1  will  give  it  to 
whom  it  .shall  seem  right  in  my  eyes."     So  Venema  and  BJayney ;  and  it 


CIIAP.XXVII.  1-0.       COMMENTARIES  ON  JEREMIAH.  353 

unmeaning  and  to  no  purpose,  had  Jeremiah  only  put  the 
yoke  on  his  neck,  and  added  no  instruction  ;  for  we  know 
that  all  signs  are  as  it  were  dead,  except  life  is  given  them 
by  the  word.  As  then  an  image  avails  not  much,  so  what- 
ever signs  may  be  set  before  our  eyes,  they  would  be  frivo- 
lous and  without  meaning,  were  no  doctrine  added  as  the 
life.  And  hence  also  is  condemned  the  madness  of  the  Pa- 
pists, who  amuse  the  minds  of  the  people  with  many  signs, 
while  no  doctrine  is  conveyed.  It  therefore  follows  that 
they  are  mere  figments,  and  attended  with  no  profit.  God, 
then,  has  ever  added  to  signs  his  doctrine,  which  may  there- 
fore be  truly  compared  to  the  soul,  which  gives  life  to  the  body, 
that  would  otherwise  be  without  motion  or  strength.  On 
this  account  Jeremiah  shews  what  the  yoke  meant.  He  also 
speaks  of  the  power  and  sovereign  authority  of  God;  for 
kings,  though  they  confess  that  God  holds  the  government  of 
the  world,  cannot  yet  entertain  the  idea  that  they  can  be  in 
a  moment  overwhelmed  and  cast  down  from  their  dignity. 
For  they  seem  to  themselves  to  be  fixed  in  their  nests,  and  so 
they  promise  to  themselves  a  permanent  condition,  and  ima- 
gine that  they  are  not  subject  to  the  common  lot  of  mortals. 
As,  then,  kings  are  so  inflated  with  pride,  the  Lord  used 
this  preface,  that  he  made  the  earth  and  all  living  beings. 
He  speaks  not  of  heaven,  but  mentions  only  that  he  made 
the  earth,  and  man,  and  the  animals  which  are  on  the  face 
of  the  earth  ;  and  adds,  hy  my  great  power  and  extended  arm. 
Why  was  this  said,  except  that  men  might  be  awakened  on 
hearing  that  the  earth  continues  not  as  it  is,  but  as  it  is  sus- 
tained by  God's  power  by  which  it  was  once'  created  ?  The 
same  power  preserves  men  and  animals  ;  for  nothing  can 
remain  safe  except  God  exercises  from  heaven  his  hidden 
power.  This,  then,  was  the  reason  why  these  words  were 
introduced.     God  set  his  own  arm  and  power  in  opposition 

is  according  to  the  Sept.^  though  the  other  versions  are  the  same  with  our 
own.  The  verb  indeed  is  in  the  past  tense,  but  it  is  preceded  by  1  conver- 
sive.  Then  follows  the  next  verse,  "  And  now  I— given  have  I  all  these 
lands,"  &c.  The  fifth  verse  contains  a  general  declaration  of  truth ;  God 
made  the  earth,  and  would  give  it  to  whom  he  pleased  :  the  sixth  includes 
his  determination  as  to  all  these  lands  ;  he  had  given  them  to  Nebuchad- 
nezzar.— Ed. 

VOL.  III.  Z 


354  COMMENTARIES  ON  JEREMIAH.  LECT.  GUI. 

to  the  pride  of  those  who  thought  that  they  stood  by  their 
own  power,  and  did  not  acknowledge  that  they  w^ere  depen- 
dent on  the  nod  of  Grod  alone,  who  sustained  them  as  long 
as  he  pleased,  and  then  overthrew  and  reduced  them  to 
nothing  when  it  seemed  good  to  him. 

This  doctrine,  then,  ought  to  be  applied  to  ourselves  :  for 
Jeremiah  did  not  speak  generally  and  indiscriminately  of 
God's  power,  but  accommodated  to  the  subject  in  hand  what 
he  said  of  God's  power,  that  men  might  know  that  there  is 
nothing  fixed  or  permanent  in  this  world,  but  that  God  pre- 
serves men  and  animals,  and  yet  in  such  a  way,  that  at  any 
moment  he  can  by  a  single  breatli  reduce  to  nothing  all  those 
who  exist  and  all  that  they  have.     It  follows — 

6.  And  now  have  I  given  all  these  6.  Et  nunc  ego  dedi  omnes  terras 
lands  into  the  hand  of  Nebuchad-  istas  in  manum  Nebuchadnezer  regis 
nezzar  the  king  Of  Babylon,  my  ser-  Babylonis  servi  mei,  atque  etiam 
vant;  and  the  beasts  of  the  field  bestiam  agri  (hoc  est,  bestias  agres- 
have  I  given  him  also  to  serve  him.  tes)  dedi  illi  ad  serviendum  ei: 

7.  And  all  nations  shall  serve  7.  Et  servient  ei  omnes  gentes  et 
him,  and  his  son,  and  his  son's  son,  filio  ejus,  et  filio  filii  ejus  usque  dum 
until  the  very  time  of  his  land  come  ;  venerit  tempus  terras  ejus,  atque 
and  then  many  nations  and  great  etiam  ipsius ;  et  servient  ei  gentes 
kings  shall  serve  themselves  of  him.  multae  {vel,  magnfe)  et  reges  magni. 

God,  after  having  claimed  to  himself  the  government  of 
the  whole  earth,  and  shewn  that  it  is  in  his  power  to  trans- 
fer kingdoms  to  whom  he  pleases,  now  declares  his  decree — 
that  he  would  subject  to  the  king  of  Babylon  all  the  neigh- 
bouring lands,  even  Tyrus  and  Sidon,  the  country  of  Moab, 
the  country  of  Ammon,  the  country  of  Edom,  and  even  Judea 
itself  If  Jeremiah  had  begun  by  saying,  that  God  had  given 
to  King  Nebuchadnezzar  these  lands,  the  prediction  would 
not  have  been  so  easily  received,  for  pride  would  liave  been 
as  it  were  an  obstacle  to  bolt  up  their  minds  and  hearts. 
But  the  preface,  as  it  has  been  stated,  served  to  shew  tliat 
they  were  not  to  think  that  they  could  stand  against  the 
will  of  God.  After  having  then  brought  down  the  great 
height  which  seemed  fixed  in  tlicir  hearts,  he  now  decLires 
that  King  Nebuchadnezzar  would  be  the  lord  over  Judali  as 
well  as  over  all  the  countries  around,  for  God  had  set  him 
over  these  lands. 

He  extends  also  this  subjection,  of  whicli  lie  spcal<s,  ovtT 


CHAP.  XXVIl.  6,  7.        COMMEXTARIES  ON  JEREMIAH.  355 

the  very  beasts,  and  not  witliout  reason ;  for  he  thus  indi- 
rectly condemns  the  hardness  of  men,  if  they  resisted,  as 
though  lie  had  said,  "What  will  it  avail  you  to  attempt  with 
refractory  hearts  to  shake  off  the  yohe  ?  for  the  very  beasts, 
tigers,  wolves,  lions,  and  every  fierce  and  savage  animal  in 
the  land,  even  all  these  beasts  shall  know  that  the  King 
Nebuchadnezzar  is  their  master,  even  by  a  hidden  instinct. 
Since,  then,  these  beasts  shall  obey  King  Nebuchadnezzar, 
because  he  has  been  raised  by  God  to  that  dignity,  how 
great  must  be  the  stupidity  of  men  in  not  acknowledging 
what  the  very  beasts  understand?''  We  hence  see  the 
design  of  mentioning  the  beasts ;  the  Prophet  upbraided 
men  with  their  madness,  if  they  ferociously  resisted  the  King 
Nebuchadnezzar  ;  for  in  that  case  the  beasts  of  the  field  were 
endued  with  more  intelligence  than  they.  For  whence  is  it 
that  beasts  have  fear,  except  that  God  has  imprinted  certain 
marks  of  dignity  on  kings,  according  to  what  is  said  by 
Daniel.  (Daniel  ii.  38.)  As,  then,  the  majesty  of  God  ap- 
pears in  kings,  the  very  beasts,  though  void  of  reason  and 
judgment,  yet  willingly  obey  through  a  hidden  impulse  of 
nature.  Hence  inexcusable  is  the  pride  of  men,  if  at  least 
they  do  not  imitate  the  example  of  the  very  beasts.^ 

Nebuchadnezzar  is  afterwards  called  the  servant  of  God, 
not  that  he  was  worthy  of  such  an  honour,  as  it  had  never 
been  his  purpose  to  labour  for  God  ;  but  he  was  called  a  ser- 
vant, because  God  designed  to  employ  him  in  his  service,  as 
those  are  called  in  the  Psalms  the  sons  of  God,  to  whom 
the  word  of  God  was  addressed,  that  is,  to  whom  he  gave 
authority  to  rule.  (Psalm  Ixxxii.  6  ;  John  x.  35.)  So  also 
Nebuchadnezzar  was  God's  servant,  because  he  was  divinely 
endued  with  sovereign  power.  This  he  did  not  know,  nor 
was  this  said  for  his  sake,  nor  was  he  honoured  with  such  a 
name,  as  though  God  regarded  him  as  one  of  his  own  people  ; 
but  this  had  a  reference  to  the  Jews  and  to  all  the  other 

'  Some  give  this  view  as  to  the  beasts  of  the  field,  that  not  only  towns 
and  cultivated  lands  would  be  given  up  to  Nebuchadnezzar,  but  also  hills 
and  mountains,  deserts  and  forests,  which  were  inhabited  by  wild  beasts, 
and  that  this  was  said  in  order  to  shew  that  a  complete  possession  of  their 
lands,  and  of  all  things  within  them,  would  be  given  to  that  king,  not  ex- 
cepting the  wild  beasts. — Ed. 


356  COMMENTARIES  ON  JEREMIAH.  LECT.  CIII. 

nations,  in  order  that  they  might  be  fully  persuaded  that  they 
were  obeying  Grod  in  humbling  themselves  and  in  undertak- 
ing the  yoke  of  the  king  of  Babylon,  for  this  pleased  God. 
There  is  no  power,  says  Paul,  but  from  God,  (Rom.  xiii.  1,) 
and  that  sentence  is  derived  from  this  principle,  that  all 
power  is  from  God  ;  for  he  gives  the  power  to  rule  and  to 
govern  to  whom  he  pleases.  Whosoever,  then,  are  endued 
with  the  power  of  the  sword  and  public  authority,  are  God's 
servants,  though  they  exercise  tyranny  and  be  robbers.  They 
are  servants,  not  with  respect  to  themselves,  but  because 
God  would  have  them  to  be  acknowledged  as  his  ministers 
until  their  time  shall  come,  according  to  what  follows — 

Serve  him  shall  all  nations,  and  his  son,  and  the  S07i  of  his 
son.  The  greater  part  think  that  Nebuchadnezzar  had  only 
two  successors  of  his  own  posterity,  Evil-merodach  and  Bel- 
shazar;  others  name  five,  and  two  of  them  between  Evil-me- 
rodach and  Belshazar.  Those  who  think  that  there  were  no 
more  than  three,' quote  this  testimony  of  the  Prophet,  for  he 
names  only  the  king's  son  and  his  grandson  ;  but  this  would 
be  no  sufficient  reason.  •  I  am,  how^ever,  disposed  to  follow 
wliat  has  been  more  commonly  received,  tliat  Belshazar,  the 
last  king  of  Babylon,  who  was  slain  by  Cyrus,  was  the  third 
from  Nebuchadnezzar.^ 

But  this  is  not  the  main  thing ;  for  the  Prophet  speaks 
of  the  time  of  the  Chaldean  monarchy  as  well  as  of  the  king, 
until  the  time  of  his  land  shall  come.  The  time  of  the  land 
was  that  determined  by  heaven ;  for  as  to  every  one  of  us 
there  is  a  limit  fixed  beyond  which  no  one  can  pass,  so  we 
ought  to  judge  of  kingdoms.  As,  then,  the  life  of  every 
individual  has  its  fixed  limits,  so  God  has  determined  with 
regard  to  the  empires  of  the  whole  earth  ;  thus  the  life  and 
death  of  every  kingdom  and  nation  are  in  the  hand  and  at 
the  will  of  God.  For  this  reason  it  is  now  said,  that  tlie 
tiine  of  Chaldea  would  coine,  and  then  it  is  added,  and  of  the 
king  himself^     This  ought  not  to  be  confined  to  Nebucliad- 

'  It  seems  that  there  were  two  besides,  who  exercised  for  a  time  regal 
power,  but  they  were  not  the  descendants  of  Nebuchadnezzar. — Ed. 

«  This  is  rendered  differently,  "  until  the  time  of  his  land,  even  his,  shall 
come."     80  the  early  versions,  and  so  Venema  and  Bloyivy. — Ed. 


CHAP.  XXVII.  6,  7.       COMMENTARIES  ON  JEREMIAH.  357 

nezzar  liiniself;  but  as  liis  grandson  represented  liirn,  tlie 
time,  tliough  not  strictly,  may  yet  be  aptly  said  to  have  been 
that,  when  God  had  put  an  end  to  him  and  to  his  power 
when  Babylon  was  taken  by  the  Modes  and  Persians.  This 
was,  however,  at  the  same  time  for  the  comfort  of  the  godly; 
for  it  was  not  God's  design  to  leave  the  faithful  without  some 
alleviation  in  their  trouble,  lest  grief  should  overpower  them  ; 
w^lien  they  found  tliemselves  oppressed  by  the  Chaldeans, 
and  in  a  manner  overwhelmed,  doubtless  despair  might  have 
crept  in,  and  hence  murmurings  and  blasphemies  might  have 
followed.  It  was,  therefore,  God's  purpose  to  mitigate  in 
some  measure  their  bitterness  when  he  added,  that  the  time 
of  Nebuchadnezzar  himself  would  come,  that  is,  the  time  in 
which  he  was  to  perish.  When,  therefore,  the  faithful  saw 
him  taking  possession  of  all  lands,  and  dreaded  by  all  na- 
tions, they  were  not  to  despond,  but  rather  to  extend  their 
thoughts  to  that  time  of  which  Jeremiah  had  predicted, 
that  they  might  receive  some  alleviation  to  their  grief,  and 
be  enabled  to  bear  w^ith  more  resignation  the  cross  laid  on 
them.  In  this  expression,  then,  is  included  a  promise  ;  for 
the  hope  of  deliverance  was  set  before  them,  when  they 
understood  that  reverses  w^ould  soon  happen  to  King  Nebu- 
chadnezzai'. 

He  afterwards  adds,  serve  him  shall  great,  or  many  nations 
(for  the  word  Q**!*!,  rebim,  means  both)  and  great  kings} 
This  was  distinctly  expressed,  that  no  conspiracy  might 
deceive  the  Jews  and  other  nations ;  for  they  thought  that 
when  united  together  they  could  offer  an  eifectual  resistance : 
"Accumulate  your  forces  and  your  efforts,"  says  God  ;  "yet 
all  these  shall  be  dissipated  ;  for  my  decree  is,  that  great 
kings  and  many  nations  shall  serve  the  Chaldeans."  It 
follows —     . 

8.  And  it  shall  come  to  pass,  that  the  8.  Erit  autem  ut  gens  et  reg- 
nation  and  kingdom  which  will  not  serve     num,    qu?e    non    servierint    ei, 

1  Here  Calvin  has  followed  the  Vulg. ;  but  our  version  gives  the  true 
meaning.  See  note  on  chap.  xxv.  14.  The  two  clauses  may  be  thus 
translated,  "  Until  the  time  of  his  land,  even  his,  shall  come ;  then  reduce 
him  (or  it,  that  is,  land)  to  subjection,  shall  many  nations  and  mighty 
kings."  Such  substantially  is  the  version  of  Venema  and  of  Blayney,  and 
also  of  Piscator  and  Junius. — Ed. 


358  COMMENTARIES  ON  JEREMIAH.  LECT.  GUI. 

the  same  Nebuchadnezzar  the  king  of  nempe  Nebuchadnezer  regi  Ba- 
Babylon,  and  that  will  not  put  their  neck  bylonis,  et  qui  non  posuerit  col- 
under  the  yoke  of  the  king  of  Babylon,  lum  suum  sub  jugo  regis  Baby- 
that  nation  will  I  punish,  saith  the  Lord,  lonis,  gladio  et  fame  et  peste 
wdth  the  sword,  and  with  the  famine,  and  visitabo  super  gentem  illam, 
with  the  pestilence,  until  1  have  consumed  dicit  Jehova,  donee  interfecero 
them  by  his  hand.  ipsos  in  manu  ejus. 

After  having  promulgated  Lis  decree  by  the  mouth  of 
Jeremiah,  Grod  now  adds  a  threatening,  in  order  tliat  the 
Jews  as  well  as  others  might  willingly,  and  with  resigned 
and  humble  minds,  undertake  the  yoke  laid  on  them.  The 
Prophet,  indeed,  as  we  have  said,  had  the  Jews  more  espe- 
cially in  view ;  but  he  extended,  as  it  were  by  accident,  his 
prediction  to  aliens.  We  hence  see  why  this  denunciation 
of  punishment  was  added.  It  ought,  indeed,  to  have  been 
enough  to  say,  that  Nebuchadnezzar  was  God's  servant  to- 
subdue  Judea ;  but  as  it  was  a  hard  thing  for  the  Jews  to 
receive  that  enemy,  nor  could  they  be  induced  to  submit  to 
him,  it  became  necessary  to  add  this  threatening,  "  See  what 
ye  do,  for  ye  cannot  be  stronger  than  God.''  This  threaten- 
ing is  indeed  included  in  the  former  verse ;  but  we  know 
how  tardy  men  are  to  learn,  especially  when  any  false  im- 
pression has  2^1'eoccupied  their  minds.  As,  then,  the  Jews 
refused  the  authority  of  Nebuchadnezzar,  though  the  Pro- 
phet had  testified  to  them  that  he  was  God's  servant,  they 
would  not  have  hesitated  still  to  evade  and  to  be  refractory, 
had  not  their  hardness  and  obduracy  been  broken  by  this 
commination. 

And  it  shall  he,  that  the  nation  and  kingdom,  luhich  will 
not  serve  him,  even  Nebuchadnezzar,  and  not  put  their  neck 
under  his  yoke,  it  shall  be,  that  I  shall  visit  that  nation,  &c. 
God  speaks  without  distinction  of  all  nations  ;  but  the  Jews 
ought  to  have  reasoned  from  the  less  to  the  greater ;  for  if 
God  would  so  severely  punish  the  pride  of  the  Gentiles,  in 
case  they  withdrew  themselves  from  under  the  yoke  of  Nebu- 
chadnezzar, how  much  heavier  and  more  dreadful  vengeance 
ought  the  Jews  to  have  dreaded,  who  had  been  warned  by 
the  Prophet,  and  who  doubtless  knew  that  this  happened 
not  to  them  by  chance,  but  that  it  was  God's  righteous  judg- 
ment, by  which  their  sins  were  punished  ?  Were  they  obsti- 
nately to  attempt  to  shake  off  the  yoke  from  their  neck, 


CHAP  XXVII.  8.  COMMEJ^TARIES  02J  JEllEMIAII.  359 

would  not  tliis  have  been  to  fight  against  God  ?  We  now, 
then,  perceive  that  the  Prophet  spoke  thus  indiscriminately 
of  all  nations,  that  he  might  sharply  rebuke  the  Jews ;  and 
he  shewed  that  their  ferocity  would  be  inexcusable  were  they 
not  willingly  to  humble  themselves. 

By  mentioning  twice,  Nebuchadnezzar  king  of  Babylon,  he 
seems  to  imply  something  important ;  for  they  might  have 
objected  and  said,  "  What  have  we  to  do  with  a  king  so  dis- 
tant \  and  by  what  right  does  he  now  invade  our  countries  ? 
why  is  he  not  content  with  his  own  burdens  ?  why  does  he 
not  abide  in  his  own  city  and  in  his  own  land  ?"  And  the 
name  of  Babylon  was  at  the  same  time  hateful,  for  they  had 
carried  on  war  with  many  nations,  and  reduced  the  Assyrians 
under  their  yoke,  who  were  neighbours  to  the  Jew^s,  and  the 
Assyrians  were  also  in  a  manner  connected  with  them  ;  and 
their  name  was  no  doubt  abhorred  by  the  Jews,  on  account 
of  the  wars  perpetually  carried  on  by  them.  Hence  God 
meets  here  these  objections,  and  shews  that  however  odious 
Babylon  might  be  to  the  Jews,  and  that  however  remote 
Nebuchadnezzar  might  be  from  Judea,  yet  his  yoke  was  to 
be  borne,  as  it  had  been  so  appointed  by  God.  This  seems 
to  me  to  be  the  reason  why  Jeremiah  repeated  the  words, 
Nebuchadnezzar  the  king  of  Babylon. 

There  is  also  a  denunciation  of  punishment,  that  God 
would  visit  with  pestilence,  famine,  and  the  sword.  We  know 
that  these  words  are  commonly  mentioned  in  Scripture,  when 
it  is  God's  purpose  to  set  forth  the  signs  of  his  wrath.  He 
has  indeed  various  and  innumerable  ways  by  which  he  chas- 
tises us  ;  but  these  are  his  most  remarkable  and  most  known 
scourges,  the  pestilence,  the  sword,  and  the  famine.  He  then 
says,  that  he  would  visit  the  nations  who  would  not  obey 
King  Nebuchadnezzar  with  these  three  scourges ;  and  at  the 
same  time  he  shews  wdiat  the  end  would  be,  until  I  slay,  or 
consume  them  by  his  hand.  He  not  only  threatens  them 
with  pestilence,  famine,  and  the  sword,  but  he  also  shews 
that  the  end  would  be  such,  that  the  nations  who  might  at 
first  obstinately  resist,  would  yet  be  constrained  to  undertake 
the  yoke,  and  to  acknowledge  Nebuchadnezzar  as  their  king 
and  master.     This  is  the  reason  why  he  says,  by  his  hand. 


360  COMMENTARIES  ON  JEREMIAH.  LECT.  CIV. 

Death  might  liave  seemed  lighter,  if  only  they  could  have 
escaped  the  tyranny  of  Nebuchadnezzar;  but  since  both 
would  liappen  to  them,  even  to  be  consumed  by  famine,  the 
sword,  and  the  pestilence,  and  yet  not  to  be  able  to  escape 
bondage,  it  was  a  miserable  prospect  indeed.  We  now  then 
perceive  why  God  speaks  of  the  hand  of  the  King  Nebu- 
chadnezzar; it  was,  that  the  Jews  might  know  that  they  could 
effect  nothing  by  seeking  means  to  escape,  for  they  would  at 
length,  willing  or  unwilling,  be  brought  under  the  hand  and 
under  the  yoke  of  this  king. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  cease  not  in  various  ways  to  arm 
thine  hand  against  us,  we  may,  being  at  least  touched  by  thy 
holy  admonitions,  humble  ourselves  under  thy  mighty  hand,  and 
thus  anticipate  thy  judgment,  so  that  thou  may  est  meet  us  as  a 
merciful  and  gracious  God,  and  not  only  remit  to  us  the  punish- 
ments which  we  have  deserved,  but  also  shew  and  perpetuate  to 
us  thy  paternal  favour,  until,  having  been  led  by  thine  hand,  we 
shall  come  unto  that  celestial  kingdom  which  thou  hast  prepared 
for  us,  and  which  has  been  obtained  for  us  by  the  blood  of  thine 
only-begotten  Son .  — Amen . 


9.  Therefore  hearken  not  ye  9.  Et  vos  ne  audiatis  prophetas  ves- 
to  your  prophets,  nor  to  your  tros,  et  divinos  vestros,  et  somniatores  ves- 
diviners,  nor  to  your  dreamers,  tros,  et  augures  vestros,  et  incantatores 
nor  to  your  enchanters,  nor  to  vestros,  qui  dicunt  vobis  (loquuntur  vobis- 
your  sorcerers,  which  speak  un-  cum  dicendo ;  est  quidem  idem  verbum, 
to  you,  saying,  Ye  shall  not  sed  repetitio  esset  nimis  dura,)  Non  ser- 
serve  the  king  of  Babylon  :  vietis  (vel,  ne  serviatis)  regi   Babylonis 

(est  verbum  futiiri  teniporis,  sed  quidam 
accipmnt  in  modo  hortandi,  ut  satis  tri- 
tum  est  in  lingua  Hebraica.) 

As  Jeremiah  had  declared  to  the  king,  as  well  as  to  the 
citizens,  that  they  could  not  escape  the  punishment  tliat  was 
at  hand,  he  now  shakes  off  from  them  that  vain  confidence, 
which  was  as  an  obstacle  in  the  way,  so  that  they  were  not 
touched  by  threatenings,  nor  received  wholesome  warnings. 
For  the  false  prophets  deceived  them  by  their  flatteries,  and 


CHAP.  XXVII.  9.       COMMENTAUIES  ON  JEREMIAH.  361 

promised  that  all  things  would  happen  prosperously  to  them. 
As  then  the  Prophet  saw  that  the  ears  both  of  the  king  and 
of  the  people  were  closed  against  him,  so  that  he  could  do 
little  or  nothing  by  exhorting  and  ihrcatening  them,  he  added 
what  he  deemed  necessary,  even  that  all  the  things  wliich 
the  false  prophets  vainly  said  were  altogether  fallacious. 

He  therefore  said.  Hear  ye  not  your  projjhets  and  your 
diviners  ;  for  tDDp,  kosam,  is  to  divine  ;  then  he  adds,  your 
dreamers;  in  the  fourth  place,  yonr  augurs;  in  the  fiftli 
place,  your  sorcerers,  or  charmers.  Some  indeed  regard  D**3^$^, 
onnim,  as  observers  of  time,  for  H^*]!^,  oune,  is  a  stated  time, 
hence  they  who  imagine  that  a  thing  is  to  be  done  on  this 
or  that  day,  and  promise  a  happy  issue,  were  called,  as  they 
think,  O'J^l?,  onnim,  because  they  superstitiously  observed 
hours  and  periods  of  time.  But  as  pi?,  ouQn,  means  a  cloud, 
they  may  also  be  called  C^^l?,  onnim,  who  divined  by  the 
stars,  and  hence  took  counsel  as  to  what  was  to  be  done.^ 

But  let  us  now  inquire,  whether  Jeremiah  speaks  of  such 
dreamers,  and  others  as  were  among  the  Jews,  or  whether 
he  includes  also  such  as  were  found  amono*  the  neisrhbourinir 
nations.  It  seems  probable  to  me,  that  what  he  says  ought 
to  be  confined  to  the  Jews ;  for  I  take  the  word  ye,  as  em- 
phatical,  Hear  ye  not,  &c.  There  follows  afterwards  an  ex- 
planation, According  to  these  words  have  I  spoken  to  the  king; 
and  then  he  adds,  that  he  spoke  to  the  priests  and  to  the 
people.  Hence  then  we  conclude,  that  the  whole  of  this 
part  was  probably  addressed  to  the  Jews  alone.    Divinations, 

'  The  live  names  here  mentioned  are  thus  explained  by  Venema, — 

1.  Prophets — who  claimed  divine  inspiration  : 

2.  Diviners — who  prognosticated  by  means  of  lots  and  arrows  ; 

3.  Dreamers — who  pretended  that  they  had  divine  dreams ; 

4.  Astrologers — who  foretold  events  by  the  clouds  and  stars  : 

5.  Sorcerers — who  pretended  to  have  familiar  converse  with  some 

spirit. 
Parkhurst  considers  the  second,  diviners,  as  a  general  term,  meaning  those 
who  divined  either  by  dreams  or  stars,  or  familiar  spirits ;  and  he  renders 
the  fourth  word  cloudmongers,  though  he  considers  that  they  prognosticated 
by  the  stars,  as  well  as  by  meteors,  thunder,  Hghtning,  and  probably  by 
the  flight  of  birds ;  but  he  regards  the  last  word  as  meaning  those  who 
pretended  to  discover  hidden  and  future  things  by  magical  means.  How 
completely  heathenized  were  the  Jews  become !  they  believed  all  these 
Pagan  delusions  rather  than  the  infallible  oracles  of  God!  and  yet  these 
were  things  expressly  forbidden  in  their  law. — E'{. 


362  COMMENTARIES  ON  JEREMIAH.  LECT.  CIV. 

auguries,  and  incantations,  were  indeed  prohibited  in  the 
Law ;  but  Ave  well  know  how  often  the  Jews  gave  up  them- 
selves to  these  tricks  of  the  devil,  the  Law  of  God  being 
wholly  despised  by  therii.  It  is  then  no  wonder  if  at  this 
time  there  were  among  them  magicians,  as  well  as  augurs 
and  diviners,  notwithstanding  the  manifest  prohibition  of 
the  Law.  Wo  may,  however,  so  understand  these  words,  as 
that  the  Prophet  compared  these  false  proj^hets  to  diviners, 
as  well  as  to  augurs  and  sorcerers.  He  sets,  in  the  first  place, 
the  prophets,  but  in  mentioning  them,  he  seems  to  mark 
them  with  disgrace,  because  they  had  departed  from  their 
own  office,  and  had  assumed  another  character,  for  they  de- 
ceived the  people,  as  augurs,  diviners,  and  magicians  were 
wont  to  deceive  the  nations. 

It  is  indeed  certain,  as  I  have  before  reminded  you,  that 
the  Prophet  spoke,  not  for  the  sake  of  other  nations,  but 
that  the  Jews  might  be  rendered  inexcusable,  or,  if  there 
was  any  hope  of  repentance,  that  they  might  be  reminded 
not  to  proceed  in  their  usual  course.  We  hence  see  the  mean- 
ing of  the  words,  and  at  the  same  time  perceive  the  design 
of  the  Prophet,  or  rather  of  the  Holy  Spirit,  who  spoke  by 
his  mouth. 

I  said  at  first  that  the  Prophet  met  an  objection,  which 
might  have  lessened  or  taken  away  the  authority  of  his  doc- 
trine ;  for  it  was  not  a  small  trial,  that  the  prophets  denied 
that  any  evil  was  at  hand.  For  the  prophetic  name  was 
ever  held  in  great  repute  and  respect  among  the  Jews.  But 
we  see  also  at  this  day,  and  experience  sufficiently  teaches 
us,  that  men  are  more  ready  to  receive  error  and  vanity, 
than  to  receive  the  word  of  God  ;  and  so  it  was  then,  and 
the  Jews  imagined  that  they  honoured  God,  because  they  re- 
garded his  Prophets.  But  when  any  one  faithfully  performed 
the  prophetic  office,  he  was  often  despised.  The  Jews  there- 
fore were  taken  up  only  with  a  mere  name,^and  thought  that 
they  did  all  that  was  required  by  saying  that  they  attended 
to  the  prophets,  while  at  the  same  time  they  boldly  despised 
the  true  servants  of  God.  It  is  so  at  this  day ;  while  the 
name  of  the  Catholic  Church  is  boasted  of  under  the  Papacy, 
it  seems  that  a  regard  is  had  for  God  ;  but  when  the  word  of 


CHAP,  XXVII.'  9.        COiMAIENTARlES  ON  JEREMIAH.  SGS 

God  is  brought  forward,  vvlieii  what  has  been  spoken  by 
apostles  and  prophets  is  adduced,  it  is  regarded  almost  as 
nothing.  We  lience  see  that  the  Papists  separate  God  as  it 
were  from  himself,  as  the  Jews  formerly  did. 

And  hence  also  we  see  how  necessary  it  was  for  Jeremiah 
to  remove  such  a  stumblingblock  ;  for  the  Jews  might  have 
pertinaciously  insisted  on  this  objection, — "  Thou  alone 
threatenest  us  with  exile  ;  but  we  have  many  who  glory  in 
being  prophets,  and  who  promise  safety  to  us:  wouldest  thou 
have  us  to  believe  thee  alone  rather  than  these  who  are  many  ?" 
Thus  the  Prophet,  being  alone,  had  to  contend  with  the  false 
prophets,  who  were  many.  And  we  have  now  a  similar  con- 
test with  the  Papists  ;  for  they  boast  of  their  number  ;  and 
then  they  object,  that  nothing  would  be  certain,  if  it  was 
allowed  to  every  one  to  appeal  to  the  word  of  God.  They 
hence  conclude  that  we  ought  simply  to  believe  the  Church, 
and  to  receive  whatever  is  brought  under  the  pretence  of 
being  Scripture.  But  Jeremiah  had  confidence  in  his  own 
vocation,  and  liad  really  proved  his  divine  mission,  and  also 
that  he  proclaimacd  the  messages  which  he  had  received  from 
the  mouth  of  God.  As  then  he  had  given  certain  proofs  of 
his  vocation,  he  had  a  right  to  oppose  all  those  false  prophets, 
and  not  only  to  disregard  their  lies,  but  also  in  a  manner 
to  tread  them  under  his  feet,  as  he  seems  to  have  done. 
Hear  ye  not,  he  says,  your  propheU. 

He  concedes  to  them  an  honourable  name,  but  improperly. 
It  is  therefore  a  catachristic  way  of  speaking,  when  he 
names  them  prophets  ;  but  he  leaves  them  their  title,  as  it 
was  not  necessary  to  contend  about  words.  Yet  he  shews 
at  the  same  time  that  they  were  wholly  unworthy  of  being 
heard.  Hence  no  authority  was  left  them,  though  a  mere 
empty  name  was  conceded  to  them.  It  is  the  same  at  this 
day,  when  we  call  those  priests,  bishops,  and  presbyters,  who 
cover  themselves  with  these  masks,  and  yet  shew  that  there 
is  in  them  nothing  episcopal,  nothing  ecclesiastical,  and,  in 
short,  nothing  that  belongs  to  the  doctrine  of  Christ,  or  to 
any  lawful  order. 

He  afterwards  adds.  Who  say  to  you,  saying,  Ye  shall  not 
serve  the  king  of  Babylon.     We  have  said  that  the  last  clause 


364  COMMENTARIES  ON  JEREMIAH.  LEOT.  CIV. 

is  rendered  b}'^  some  as  an  exhortation,  Serve  ye  not  the  king 
of  Babylon,  as  though  tlie  false  prophets  stimulated  the  Jews 
to  shake  off  the  yoke.  But  the  proper  meaning  of  the  verb 
may  be  still  retained,  Ye  shall  not  serve  ;  for  we  know  that 
the  false  prophets,  when  they  came  forth,  pi-etended  to  be 
God's  ambassadors,  sent  to  promise  tranquillity,  peace,  and 
prosperity  to  the  Jews.  Thus  they  feigned  to  do,  when  yet 
God,  as  it  has  been  stated,  and  as  we  shall  again  see  presently, 
had  testified  that  there  was  no  other  remedy  for  the  people 
but  by  submitting  to  the  king  of  Babylon.     It  follows — 

10.  For  they  prophesy  a  lie  unto  10.  Quia  mendacium  ipsi  prophe- 
you,  to  remove  you  far  from  your  tant  vobis,  ut  procul  abducant  vos  e 
land  :  and  that  I  should  drive  you  terra  vestra,  et  ejiciam  vos,  et  pere- 
out,  and  ye  should  perish.  atis. 

This  verse  also  confirms  what  I  have  said, — that  this  dis- 
course was  designed  for  the  Jews,  and  that  it  was  peculiarly 
for  them  ;  for  what  is  said  here  could  not  be  applied  to 
heathen  nations.  What  then  had  been  lately  said  of  augurs, 
magicians,  and  diviners,  ought  no  doubt  to  be  understood  of 
those  impostors  who,  under  the  name  of  prophets,  deceived 
that  miserable  people. 

He  says  that  they  prophesied  falsehood.  Many,  no  doubt, 
adduced,  for  the  purpose  of  opposing  him,  their  own  evasions  : 
"  Art  thou  alone  to  be  believed  ?  dost  thou  alone  tell  the 
truth  ?  how  dost  thou  prove  that  what  thou  teachest  is  an 
oracle  from  heaven,  and  that  these  deceive  us  ?"  For  so 
do  the  ungodly  usually  clamour,  as  we  see  to  be  the  case  at 
this  day  with  the  Papists,  who  cover  themselves  with  a  pre- 
tence of  this  kind  :  for  whatever  abomination  there  may  be, 
they  cover  it  over  by  means  of  this  sopliistry  alone, — that 
the  Scripture  is  obscure,  and  that  controversy  is  uncertain, 
and  that  therefore  nothing  is  to  be  believed  but  what  the 
Church  has  decreed  :  so  with  them  the  definition  of  men,  as 
they  say,  is  the  only  rule  of  faith  ;  and  lience,  also,  the 
whole  authority  of  Scripture  is  by  them  trodden  under  foot, 
as  though  God  had  in  vain  spoken  by  his  own  prophets  and 
apostles.  There  is  no  doubt  but  the  doctrine  of  Jercmiali 
was  opposed  by  such  clamours  :  he  however  persevered  in 
tlie  course  of  his  office,  and  boldly  condemned  the  prophets, 
that  they  only  deceived  the  Jews  by  their  lies. 


CHAP.  XXVII.  10.       COMMENTARIES  ON  JEREMIAH.  o6o 

He  adds,  that  tltey  may  remove  you  far  from  your  land. 
I  have  said  that  this  cannot  be  applied  to  other  nations  :  but 
God  gave  a  hope  of  mercy  to  his  people,  provided  they  will- 
ingly obeyed  the  king  of  Babylon.  It  was  not  indeed  a  full 
pardon  ;  yet  it  was  owing  to  his  kindness  that  God  did  not 
treat  the  Jews  with  strict  justice,  but  chastised  them  with 
gentleness  and  paternal  moderation  :  for  it  was  an  endurable 
punishment,  to  remain  in  their  own  country  and  to  pay  tri- 
bute to  the  king  of  Babylon.  God  then  would  have  mitigated 
the  punishment  of  the  people,  if  only  they  had  willingly  un- 
dertaken the  yoke.  This  is  what  Jeremiah  now  says  :  "  The 
false  prophets  seek  only  this,  to  drive  you  far  from  your 
country  ;  for  they  would  have  you  to  think  that  you  shall  be 
free  from  all  punishment :  but  God  is  prepared  to  deal  gently 
with  you  ;  though  he  will  not  wholly  pass  by  your  vices,  yet 
your  chastisement  will  be  one  easily  borne,  for  ye  shall  remain 
in  your  own  country.  But  if  ye  will  believe  these  impostors, 
they  will  lead  you  away  into  distant  exile;  for  God  says,  / 
will  cast  you  away,  and  ye  shall  perish."^ 

If  it  be  objected  again  that  the  Jews  could  not  form  a  cer- 
tain opinion,  whether  Jeremiah  was  to  be  believed  rather 
than  the  others  who  were  many,  the  answer  is  at  hand :  they 
were  themselves  conscious  of  being  wicked,  and  there  was  no 
need  of  long  debates  to  ascertain  what  was  true ;  for  every 
one  found  God's  judgment  to  be  against  himself,  as  they  had 
departed  from  the  pure  worship  of  God,  and  had  polluted 
themselves  with  many  ungodly  superstitions,  and  a  license 
in  all  kinds  of  sins  liad  also  prevailed  among  them  :  they  had 
been  warned,  not  once,  nor  for  one  day,  but  by  many  pro- 
phets, and  also  continually  and  for  a  long  time.     As  then 

1  This  is  more  suitable  than  our  version :  the  verse  may  be  rendered 
thus, — 

10.  For  falsely  do  they  prophesy  to  you,  so  as  to  remove  you  away  far 

from  your  own  land ;  for  I  will  drive  you  away  and  ye  shall  perish, 

(that  is,  from  the  land.) 
The  word  Ipti'  may  often  be  rendered  adverbially.  That  1  may  some- 
times be  rendered  /or,  is  evident :  he  threatens  expulsion  and  ruin  in  case 
they  listened  to  false  prophesying ;  then,  in  the  next  verse,  he  promises 
continuance  in  the  land  to  the  obedient,  "  But  the  nation  that  brings  its 
neck  under  the  yoke  of  the  king  of  Babylon  and  serves  him,  I  will  make 
that  to  settle  on  its  land,  saith  Jehovah,  that  it  may  cultivate  it  and  abide 
in  \i."—Ed. 


366  COMMENTARIES  ON  JEREMIAH.  LEOT.CIV. 

tliey  had  thus  provoked  God's  vengeance  by  their  obstinate 
wickedness,  how  could  they  be  in  doubt  respecting  Jeremiah, 
whether  he  had,  as  from  the  mouth  of  God,  and  as  a  celestial 
herald  declared  to  them  what  they  deserved  ?  And  surely 
whenever  men  pretend  that  they  have  fallen  through  error  or 
ignorance,  they  can  always  be  deprived  of  this  evasion  ;  for 
their  own  conscience  convicts  them,  and  is  sufficient  to  con- 
demn them. 

God  adds,  that  the  Jews  would  perish,  except  they  antici- 
pated extreme  judgment,  that  is,  except  they  submitted  to 
paternal  chastisement.  This  passage  deserves  to  be  specially 
noticed,  as  we  shall  presently  see  again  ;  for  we  are  here 
taught  that  whenever  God  shews  some  signs  of  displeasure, 
there  is  nothing  better  for  us  than  to  prepare  ourselves  for 
patience  ;  for  we  shall  thus  ever  give  place  and  a  free  pass- 
age to  his  mercy :  but  by  pertinacity  we  gain  nothing,  and 
do  nothino-  but  kindle  his  wrath  more  and  more.  This  then 
is  what  Jeremiah  means  when  he  declares,  that  they  who 
submitted  not  to  the  king  of  Babylon  would  perish.  It  fol- 
lows— 

11.  But  the  nations  that  Lring  11.  Gens  autem  quse  adduxcrit 
their  neck  nnder  the  yoke  of  the  cervicem  suara  sub  jngum  regis  Ba- 
king of  Babylon,  and'  serve  him,  bylonis,  et  servierit  ei,  relinquani 
those  will  I  let  remain  still  in  their  earn  in  terra  sua,  dicit  Jchova,  et 
own  land,  saith  the  Lord ;  and  they  colet  eam  et  habitabit  in  ea. 
shall  till  it,  and  dwell  therein. 

He  seems  indeed  to  speak  here  indiscriminately  of  all 
nations  ;  but  the  admonition  belongs  to  the  Jews  alone,  as  we 
have  said,  and  as  it  appears  from  the  context.  He  seems 
however  to  mention  the  nations,  that  he  might  more  sharply 
touch  the  Jews,  as  though  he  had  said,  '''  Though  God's  pro- 
mises are  not  to  be  extended  to  heathen  nations,  yet  God 
will  spare  the  Tyrians  and  the  Moabites,  if  they  submit 
quietly  to  the  king  of  Babylon,  and  take  upon  them  his 
yoke.  If  God  will  spare  heathen  nations,  when  yet  he  has 
promised  them  nothing,  what  may  his  chosen  people  expect  ? 
But  if  he  will  punish  nations  who  err  in  darkness,  what  will 
become  of  a  people  who  knowingly  and  wilfully  resist  God 
and  his  judgments  ?"  For  obstinacy  in  the  Jews  was  mad 
impiety,  as  though  they  avowedly  designed  to  carry  on  war 


CIIAP.XXVII.il.       COMMENTARIES  ON  JEREMIAH.  367 

with  God  ;  for  they  knew  that  Nebuchadnezzar  was  the  exe- 
cutioner of  God's  vengeance.  When  therefore  they  feroci- 
ously attempted  to  exempt  themselves  from  his  power,  it 
was  to  fight  with  God,  as  though  tliey  would  not  submit 
to  his  scourges. 

We  now  tlien  perceive  why  Jeremiah  spoke  what  we  here 
read,  not  only  of  the  Jews,  but  also  generally  of  all  nations. 
The  nation  that  brings  its  neck  under  the  yoke  of  the  king  of 
Babylon,  and  serves  him,  I  will  leave  it  in  its  own  land.  We 
must  yet  bear  in  mind  what  I  have  before  said,  that  the 
Jews  were  the  people  especially  regarded.  If,  then,  tliey 
had  given  place  to  God's  kindness,  he  would  have  graciously 
spared  them,  and  they  would  have  perpetually  enjoyed  their 
own  inheritance  ;  but  it  was  their  obstinacy  that  drove  them 
far  into  exile.  And  hence  he  adds,  /  will  leave  it  in  its  land  ; 
and  it  shall  cultivate  it  and  dwell  in  it. 

There  is  a  striking  allusion  in  the  word  Hll?,  obed,  for  it 
means  to  serve,  and  also  to  cultivate  ;  but  there  is  to  be  un- 
derstood a  contrast  between  cultivating  the  land  and  that 
subjection,  to  which  he  exhorted  the  Jews,  as  though  he  had 
said, — "  Serve  the  king  of  Babylon,  that  the  land  may  serve 
you  ;  it  will  be  the  reward  of  your  obedience,  if  you  will  sub- 
mit yourselves  to  the  power  of  the  king  of  Babylon,  that  the 
land  will  submit  to  you,  and  you  will  compel  it  to  serve  you, 
so  that  it  will  bring  forth  food  for  you."  We  hence  see  that 
God  promised  that  the  land  would  serve  the  people,  if  they 
refused  not  to  serve  the  king  of  Babylon. 

And  hence  also  we  may  gather  useful  instruction, — that 
all  the  elements  would  be  serviceable  to  us,  were  we  willingly 
to  obey  God,  but  that  on  the  contrary,  the  heaven,  and  the 
earth,  and  all  the  elements  will  be  opposed  to  us,  if  we  per- 
tinaciously resist  God.  But  Jeremiah  speaks  here  more  ex- 
pressly of  the  submission  which  men  render  to  God,  when 
tliey  calmly  receive  his  correction,  and  acknowledge,  while 
lie  inflicts  punishment,  that  they  justly  deserve  it,  and  do 
not  refuse  to  be  chastised  by  his  hand.  When,  therefore, 
men  thus  submit  to  God's  judgment,  they  obtain  his  favour, 
so  that  the  earth,  and  heaven,  and  all  the  elements  will  serve 
them.     But  the  more  perversel\'  men  exalt  themselves  and 


368  COMMENTARIES  ON  JEREMIAH.  LECT.  CIV. 

raise  their  horns  against  God,  tlie  more  bondage  shall  they 

feel ;  for  their  own  chains  bind  them  stronger  than  anything 

else,  when  tliey  thus  struggle  with  God  and  do  not  humble 

themselves  under  his  mighty  hand.      The  same  thing  the 

Prophet  still  more  clearly  confirms  when  he  says, — 

12.  I    spake    also    to    Zedekiah         12.  Ad    Zedekiam    ergo    regem 

king  of  Judah  according  to  all  these  Jehudah   loquutus   sum    secundum 

words,    saying,    Bring   your    necks  cunctos  sermones  istos,  dicendo,  Ad- 

under  the  yoke  of  the  king  of  Baby-  ducite  coUa  vestra  ad  jugum  regis 

Ion,  and  serve  him  and  his  people,  Babylonis  et   servite  ei   et  populo 

and  live.  ejus,  et  vivetis. 

This  verse  proves  with  sufficient  clearness  that  what  we 
have  hitherto  explained  was  spoken  especially  to  the  chosen 
people  ;  for  Jeremiah  tells  us  here,  that  he  spoke  to  the  King 
Zedekiah,  and  in  the  sixteenth  verse  he  adds  that  he  spoke 
to  the  priests  and  to  the  people.  He  was  not  then  sent  as 
a  teacher  to  tlie  Moabites,  the  Tyrians,  and  other  foreign 
nations  ;  but  God  had  prescribed  to  him  his  limits,  within 
which  he  was  to  keep.  He  therefore  says,  that  he  spoke  to 
the  king. 

We  hence  learn  what  he  had  before  said,  that  he  was  set 
over  kingdoms  and  nations ;  for  the  doctrine  taught  by  the 
prophets  is  higher  than  all  earthly  elevations.  Jeremiah 
was,  indeed,  one  of  the  people,  and  did  not  exempt  himself 
from  the  authority  of  the  king,  nor  did  he  pretend  that  he 
was  released  from  the  laws,  because  he  possessed  that  high 
dignity  by  which  he  was  superior  to  kings,  as  the  Papal 
clergy  do,  who  vauntingly  boast  of  their  immunity,  which  is 
nothing  else  but  a  license  to  live  in  wickedness.  The  Pro- 
phet then  kept  himself  in  his  own  rank  like  others  ;  and  yet 
when  he  had  to  exercise  his  spiritual  jurisdiction  in  God's 
name,  he  spared  not  the  king  nor  his  counsellors ;  for  he 
knew  that  his  doctrine  was  above  all  kings ;  the  prophetic 
office,  then,  is  eminent  above  all  the  elevations  of  kings. 

And  skilfully  no  less  than  wisely  did  the  Prophet  exercise 
liis  office  by  first  assailing  the  king,  as  he  had  been  sent  to 
him.  At  tlie  same  time  he  addressed  him  in  the  plural 
number.  Bring  ye  your  neck,  he  says  ;  and  he  did  so,  because 
the  greater  part  of  the  people  depended  on  the  will  of  their 
king.     Then  he  adds,  Serve  ye  his  people.     It  was,  indeed,  a 


CHAP.  XXVII.  1:^.       COMMENTARIES  ON  JEREMIAH.  369 

thing  very  unpleasant  to  be  heard,  when  tlie  Prophet  com- 
manded the  Jews  to  submit,  not  only  to  the  king  of  Babylon, 
but  also  to  all  his  subjects;  it  was  an  indignity  that  must 
have  greatly  exasperated  them.  But  he  added  this  de- 
signedly, because  he  saw  that  he  had  to  do  with  men  refrac- 
tory and  untamable.  As,  then,  they  were  not  pliant,  he 
dealt  the  more  sharply  with  them,  as  though  he  wished  to 
break  down  their  foolish  pride.  It  was  not  therefore  a  super- 
fluous expression,  when  he  bade  the  Jews  to  obey  all  the 
Chaldeans  ;  for  they  had  been  so  blinded  by  perverse  haugh- 
tiness, that  for  a  long  time  they  had  resisted  God  and  his 
prophets,  and  continued  untamable. 

There  is  afterwards  added  a  promise,  and  ye  shall  live  ;^ 
which  confirms  the  truth  to  which  I  have  referred, — that  it 
is  the  best  remedy  for  alleviating  evils,  to  acknowledge  that 
we  are  justly  smitten,  and  to  humble  ourselves  under  the 
mighty  hand  of  God ;  for  thus  it  happens,  that  evils  are 
turned  into  medicines,  and  thus  become  salutary  to  us. 
Whatever  punishment  is  inflicted  on  us  for  our  sins,  as  it  is 
a  sign  of  God's  wrath,  so  in  a  manner  it  places  death  before 
our  eyes.  Punishment,  then,  in  itself  can  do  nothing  but 
fill  us  with  dread,  nay,  overwhelm  us  with  despair ;  and  I 
speak  of  punishment  even  the  slightest ;  for  w^e  suffer  nothing 
which  does  not  remind  us  of  our  sin  and  guilt,  as  though 
God  summoned  us  to  his  tribunal.  How  dreadful  surely  it 
must  be  to  sustain  this,  and  to  fall  into  the  hands  of  the 
living  God  ?  Hence,  when  God  touches  us  as  it  were  with 
his  little  finger,  we  cannot  but  fall  down  through  fear.  But 
this  comfort  is  given  to  us,  that  punishment,  though  in  itself 
grievous  and  as  it  were  fatal,  becomes  profitable  to  us,  when 
we  allow  God  to  be  our  judge,  and  are  prepared  to  endure 
whatever  seems  good  to  him. 

This  is  what  the  Prophet  means,  when  he  promises  that 
the  Jews  would  live,  if  they  submitted  to  the  king  of  Baby- 
lon ;  not  that  they  could  merit  life  by  their  obedience ;  but 
the  only  way  by  which  we  can  obtain  God's  favour  and  be 

1  This  is  an  imperative  in  Hebrew,  and  live,  but  in  all  the  early  versions 
it  is  in  the  future  tense,  as  rendered  here  by  Calvin,  The  meaning  is  the 
same.  — £(f, 

VOL.  III.  2  A 


370  COMMEi^TARIES  ON  JEREMIAH.  LECT.  CIV. 

reconciled  to  him,  is  willingly  to  condemn  ourselves ;  for  we 
anticipate  extreme  judgment,  as  Paul  says,  when  we  con- 
demn ourselves ;  and  then  we  shall  not  be  condemned  by 
God.  (1  Cor.  xi.  31.)  For  how  is  it,  that  God  is  so  angry 
with  the  wicked,  except  that  they  wish  to  be  forgiven  while 
in  their  sins  ?  But  this  is  to  pull  him  dow^n  from  his  throne, 
for  he  is  not  the  judge  of  the  world,  if  the  ungodly  escape 
unpunished  and  laugh  at  all  his  threatenings.  So  also  on 
the  other  hand,  when  in  true  humility  we  suffer  ourselves  to 
be  chastised  by  God,  he  becomes  immediately  reconciled  to 
us.     This,  then,  is  the  life  mentioned  here.^     It  follows, — 

13.  Why  will  ye  die,  thou  and  thy  13.  Quare  peribitis  tu  et  populiis 
people,  by  the  sword,  by  the  famine,  tiius  gladio,  fame  et  peste,  quemad- 
and  by  the  pestilence,  as  the  Lord  modum  loquutus  est  Jehova  super 
hath  spoken  against  the  nation  that  gentem  quse  non  servierit  regi  Baby- 
will  not  serve  the  king  of  Babylon  ?  lonis  ? 

Here  is  a  threatening  added  ;  for  all  means  were  used  not 
only  to  invite  the  Jews,  but  also  to  stimulate  them  to  repent. 
The  Prophet  oifered  them  pardon,  if  they  quietly  submitted 
to  be  chastised  by  God.  It  was  to  be  their  life,  he  said,  when 
the  Lord  punished  them  according  to  his  will.  As  they 
could  not  be  sufficiently  moved  by  this  kindness,  he  now  adds, 
"  See  ye  to  it,  for  except  ye  receive  the  life  offered  to  you, 
you  must  inevitably  perish.  Therefore  thou,  Zedekiah,  wilt 
precipitate  thyself  with  all  thy  people  into  eternal  destruc- 
tion, if  ye  continue  to  be  perverse  and  obstinate  against  God/' 

We  hence  see  that  nothing  was  left  undone  by  the  Prophet 
to  bend  the  Jews  to  obedience  and  to  lead  them  to  repent- 
ance. By  speaking  of  the  sword,  famine,  and  pestilence,  he 
intimates  that  there  would  be  no  end,  until  they  were  con- 
sumed by  God's  vengeance,  except  they  suffered  themselves, 
as  we  have  said,  to  be  thus  chastised  by  his  paternal  kind- 
ness, for  this  would  be  salutary  to  them. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  cease  not  often  and  continually 
to  provoke  thy  wrath  against  us,  we  may  of  our  own  accord  an- 

>  No  doubt  we  may  extend  this  promise  to  spiritual  life,  but  here  it 
means  living  in  the  land  of  Canaan,  as  opposed  to  the  perdition  or  expa- 
triation in  ver.  10. —  Ed. 


CHAP.  XXVII.  14.       COMMENTARIES  ON  JEREMIAH.  371 

ticipate  thy  judgment,  and  not  harden  ourselves  in  our  sins, 
having  been  especially  warned  by  thy  word,  but  in  due  time  re- 
pent, and  so  submit  ourselves  to  thee,  that  whatever  thou  mayest 
appoint  for  us,  we  may  not  doubt  but  thou  wilt  be  propitious  to 
us ;  and  while  fleeing  to  thy  mercy,  may  we  not  refuse  the  pun- 
ishment thou  deemest  expedient  to  bring  us  to  the  right  way, 
until  having  at  length  put  ofl"  all  our  corruptions,  we  shall  enjoy 
that  eternal  inheritance,  which  is  laid  up  for  us  in  heaven,  through 
Jesus  Christ  our  Lord. — Amen. 


Hectare  (3nc  JgunUvcti  anU  jFiit^ 

We  said  yesterday,  that  as  the  Prophet  saw  that  there  was 

great  insensibility  in  the  Jews,  so  that  they  disregarded  all 

Grod's  promises,  he  added  terror  to  the  hope  of  mercy.     Hence 

he  said,  "  Ye  shall  perish,  thou  and  thy  people."     He  was, 

no  doubt,  constrained  by  necessity  to  speak  in  this  severe 

way  ;  for  the  kind  exhortation  which  he  had  used  availed 

nothing;  and  yet  God  shewed  at  the  same  time  by  his 

threatening  how  much  he  loved  the  people ;  for  he  had  a 

sympathy  for  them,  and  as  it  is  said  elsewhere,  he  willed  not 

the  death  of  the  sinner,  but  sought  to  induce  those  w^ho  were 

not  wholly  irreclaimable  to  repent  that  they  might  live.     The 

same  thing  we  now  learn  from  these  words  of  the  Prophet ; 

for  God  assumes  the  character  of  a  man  ready  to  give  help, 

and  sympathizes  with  the  miseries  of  a  people  whom  he  saw 

rushing  headlong  into  destruction.     It  now  follows, — 

14.  Therefore  hearken  not  unto  14.  Et  ne  audiatis  verba  prophe- 

the  words  of  the  prophets  that  speak  tarum,  qui  dicunt  vobis  ( qui  loquun- 

unto  you,  saying,  Ye  shall  not  serve  tm:  vobiscum,  dicendo,)  Non  servietis 

the  king  of  Babylon :  for  they  pro-  regi  Babylonis;  quiamendacium  ipsi 

phesy  a  lie  unto  you.  prophetant  vobis. 

He  repeats  the  same  words  which  we  have  met  with  before; 
there  is  therefore  no  need  of  dwelling  long  on  them  here. 
Yet  the  repetition  was  not  superfluous ;  for  he  had  a  hard 
c'ontest  with  the  false  prophets,  who  had  attained  great 
authority.  As  Jeremiah  alone  made  an  onset  on  the  whole 
multitude,  the  greater  part  of  them  might  have  objected  and 
said,  that  in  matters  of  such  perplexity  there  was  nothing 
certain  or  clear.     As  therefore  it  was  not  easy,  to  convince 


372  COMMENTARIES  ON  JEREMIAH.  LECT.  CV. 

tlie  Jews  who  were  disposed  to  believe  the  false  prophets,  it 

was  necessary  to  say  the  same  thing  often,  as  we  shall  also 

see  hereafter.      He  adds, — 

15.  For  I  have  not    sent  them,         15.   Quia  non  misi  eos,  dicit  Je- 

saith  the  Lord,  yet  they  prophesy  a  hova,  et  ipsi  prophetant  in  nomine 

lie  in  my  name ;  that  1  might  drive  meo  ad  mendacium    (id  est,  falla- 

you  oat,'  and  that  ye  might  perish,  cium)    ut   vos   ejieiam,  et   pereatis 

ye,  and  the  prophets  that  prophesy  vos   et    prophetre,   qui    prophetant 

unto  you.  vobis. 

He  confirms  what  he  had  said,  that  they  had  not  been  sent 
by  God.  The  object  is  to  shew  the  Jews,  that  they  were  not 
to  receive  thoughtlessly  everything  presented  to  them  under 
God's  name,  but  that  they  were  to  exercise  discrimination 
and  judgment.  This  is  a  passage  worthy  of  special  notice, 
for  the  devil  has  ever  falsely  assumed  God's  name  ;  and  for 
all  the  errors  and  delusions  which  have  ever  prevailed  in  the 
world,  he  has  not  obtained  credit  otherwise  than  by  this 
false  pretence.  And  at  this  day  we  see  that  many  are  wil- 
fully blind,  because  they  think  they  are  excused  before  God 
if  they  can  pretend  ignorance,  and  they  say  that  they  are 
not  wickedly  credulous,  but  they  dare  not  make  curious  in- 
quiries. As  then  there  are  many  who  wilfully  put  on  nooses 
and  also  wish  to  be  deceived,  we  ought  to  notice  what  the 
Prophet  says  here,  that  we  ought  to  distinguish  the  true  from 
false  prophets;  for  what  purpose?  even  that  we  may  receive 
them  only,  and  depend  on  their  words  who  have  been  sent 
by  the  Lord. 

It  may  be  here  asked,  how  comes  this  difference  ?  It  was 
formerly  necessary  for  prophets  to  be  raised  in  a  special  man- 
ner, for  it  was  a  special  gift  to  predict  future  and  hidden 
events.  Hence  the  prophetic  was  not  an  ordinary  office  like 
the  sacerdotal.  That  promise  indeed  ever  continued  in  force, 
"  A  prophet  will  I  raise  to  thee  from  the  midst  of  thy  bre- 
thren." (Dout.  xviii.  18.)  But  though  this  was  a  perpetual 
favour  conferred  by  God  on  the  Israelites,  yet  the  prophets 
were  ever  called  in  a  special  manner;  no  one  was  to  take 
this  office  except  endued  with  an  extraordinary  gift.  Though 
Jeremiah  was  a  priest,  yet  he  was  not  on  that  account  a 
prophet  ;  but  God,  as  we  have  seen,  made  him  a  prophet. 
But  with  regard  to  us,  the  matter  is  different,  for  God  does 


CHAP.  XXVII.  15.       COMMENTARIES  ON  JEREMIAH.  373 

not  at  this  day  predict  hidden  events  ;  but  he  would  have 
us  to  be  satisfied  with  his  Gospel,  for  in  it  is  made  known  to 
us  the  perfection  of  wisdom.  As  then  we  live  in  "  the  ful- 
ness of  time/'  God  does  not  reveal  prophecies  so  as  to  point 
out  this  or  that  thing  to  us  in  particular.  We  may  now  ob- 
tain certainty  as  to  the  truth,  if  we  form  our  judgment  ac- 
cording to  the  Law,  and  the  Prophets,  and  the  Gospel. 
There  is  indeed  need  of  the  spirit  of  discernment ;  but  we 
shall  never  go  astray,  if  we  depend  on  the  mouth  of  God, 
and  follow  the  example  of  the  Bereans,  of  whom  Luke 
speaks  in  the  Acts,  who  says,  that  they  carefully  read  the 
Scriptures,  and  searched  whether  things  were  as  they  were 
taught  by  Paul.  (Acts  xvii.  11.)  No  wrong  was  done  to 
Paul,  when  the  disciples,  in  order  to  confirm  their  faith,  in- 
quired whether  his  preaching  was  agreeable  to  the  Law  and 
to  the  Prophets.  So  also  now,  all  doctrines  ought  to  be  ex- 
amined by  us  ;  and  if  we  follow  this  rule,  we  shall  never  go 
astray. 

As  to  the  ancient  people,  they  could  not,  as  it  was  said 
yesterday,  be  deceived,  for  the  prophets  were  only  interpre- 
ters of  the  Law.  With  regard  to  future  things,  this  or  that 
was  never  predicted  by  the  prophets,  unless  connected  with 
doctrine,  which  was  as  it  were  the  seasoning,  and  gave  a  re- 
lish to  the  prophecies  ;  for  when  they  promised  what  was 
cheering,  it  was  founded  on  the  eternal  covenant  of  God; 
and  when  they  threatened  the  people,  they  pointed  out  their 
sins,  so  that  it  was  necessary  for  God  to  execute  his  ven- 
geance when  their  wickedness  was  incurable.  Ever  to  be 
borne  in  mind  tlien  is  that  which  is  said  in  Deuteronomy, 
that  God  tried  his  people  whenever  he  gave  loose  reins  to 
false  prophets,  (Deut.  xiii.  3,)  for  every  one  who  sincerely 
and  undissemblingly  loves  him  shall  be  guided  by  his  vSpirit. 
This  then  is  the  sure  trial  which  God  makes  as  to  his  faith- 
ful people,  according  to  what  Paul  also  says,  who  refers  to 
this  testimony  of  Moses,  that  heresies  arise  in  order  that 
they  who  are  the  faithful  and  sincere  servants  of  God,  might 
thereby  shew  what  they  really  are,  (1  Cor.  xi.  19  ;)  for  they 
do  not  fluctuate  at  every  wind  of  doctrine,  but  remain  firm 
and  constant  in  the  pure  obedience  of  faith.     Rightly  then 


374  COMMENTARIES  ON  JEREMIAH.  LECT.  CV. 

does  Jeremiah  say.  that  they  who  gave  hope  of  impunity  to 
the  people,  had  not  heen  sent  hy  the  Lord ;  for  every  one 
had  his  own  conscience  as  his  judge. 

He  adds,  They  prophesy  falsely  in  my  name.  We  see  how 
sedulously  and  prudently  we  ought  to  take  heed  lest  the 
devil  should  fascinate  us  by  his  charms,  especially  when  the 
name  of  God  is  pretended.  It  is  then  not  enough  for  us  to 
hear,  "  Thus  has  God  spoken,''  unless  we  are  fully  persuaded 
that  those  who  use  such  a  preface  have  been  called  by  him, 
and  that  they  also  afford  a  sure  evidence  of  their  call,  so 
that  we  may  be  certain  that  they  are  as  it  were  the  instru- 
ments of  the  Spirit.  Ungodly  men  will  find  here  an  occa- 
sion for  clamouring,  because  God  does  in  a  manner  make  a 
mock  of  the  anxietv  of  men,  for  he  mipht  send  an^'els  from 
heaven,  he  might  himself  speak  ;  but  when  he  employs  men, 
and  permits  false  prophets  to  boast  of  this  word  and  of  that, 
while  they  wholly  dissemble,  he  seems  in  this  way  as  though 
he  designedly  bewildered  miserable  men.  But  there  is 
nothing  better  for  us  than  to  acknowledge  that  our  obedi- 
ence is  tried  by  God,  when  he  addresses  us  by  men ;  for  we 
know  that  nothing  is  more  contrary  to  faith  than  pride,  as 
also  humility  is  the  true  principle  of  faith  and  the  real 
entrance  into  God's  kingdom.  This  then  is  the  reason  wh}^ 
God  makes  use  of  men. 

In  the  meantime,  when  impostors  creep  in  and  boast  that 
they  are  true  legitimate  prophets,  it  is  indeed  a  grievous 
trial,  and  much  to  be  feared  :  yet  God,  as  I  have  said,  will 
ever  relieve  us,  provided  we  trust  not  to  our  own  judgment, 
and  assume  not  to  ourselves  more  than  what  is  just  and 
right,  but  look  to  him  as  the  judge,  and  submit  ourselves  to 
his  word  ;  and  further,  if  we  suffer  ourselves  to  be  ruled  by 
his  Spirit,  he  will  ever  give  us  wisdom,  which  will  enable  us 
to  distinguish  between  true  and  false  prophets.  However 
this  may  be,  we  clearly  see  that  it  is  no  new  thing  for  Satan's 
ministers  to  prophesy  in  God's  name,  that  is,  falsely  to  as- 
sume his  name,  when  in  reality  and  truth  they  are  vain  pre- 
tenders. 

He  afterwards  adds,  that  1  might  drive  you  out,  and  that 
ye  might  perish,  as  well  as  they.     Here  Jeremiah  reminded 


CHAP.  XXVII.  16.       COMMENTARIES  ON  JEREMIAH.  375 

them,  that  the  prophets  who  promised  impunity  could  uot 
at  length  escape,  but  that  they  would  have  to  sufier  punish- 
ment not  only  for  their  presumption,  hut  also  for  those  sins  by 
which  they,  together  with  the  whole  people,  had  already  pro- 
voked the  wrath  of  God ;  for  their  crime  was  twofold :  de- 
spising God,  they  had  promised  all  liberty  to  indulge  in  sin  ; 
and  they  had  also  dared  to  come  forth  and  to  pretend  God's 
name,  though  they  had  not  been  called,  nor  did  they  bring, 
as  we  have  said,  any  message  from  God.  But  the  Prophet 
again  repeated,  that  such  prophets  were  instigated  by  the 
devil's  artifice,  in  order  to  aggravate  God's  judgment ;  for  the 
people,  inebriated  with  joy,  added  sins  to  sins,  as  security  is 
wont  to  lead  men  to  all  kinds  of  wickedness.  There  is  there- 
fore nothing  more  ruinous  than  for  false  teachers  to  flatter 
sinners,  and  so  to  cajole  and  wheedle  them  as  to  make  them 
to  think  that  they  have  nothing  to  do  with  God ;  for  the 
devil  rules  then  indeed,  when  men's  consciences  are  thus 
asleep  in  a  deadly  lethargy.     He  afterwards  adds, — 

16.  Also  I  spake  to  the  priests,  and  16.  Et  ad  sacerdotes  et  ad  po- 
to  all  this  people,  saving,  Thus  saith  pulum  hunc  loquutus  sum,  dicen- 
the  Lord,  Hearken  not  to  the  words  do,  Sic  dicit  Jehova,  Ne  audiatis 
of  your  prophets  that  prophesy  unto  sermones  prophetarum  vestrorura, 
you,  saying,  Behold,  the  vessels  of  the  qui  prophetant  vobis.  dicendo, 
Lord's  house  shall  now  shortly  be  Ecce  vasa  domus  Jehovse  reducen- 
brought  again  from  Babylon:  for  they  tur  e  Baby  lone  nunc  cito  ;  men- 
prophesy  a  lie  unto  you.  *  dacium  ipsi  prophetant  vobis. 

Jeremiah,  as  we  have  seen,  did  not  deal  privately  with 
the  king  alone,  for  he  did  not  separate  him  from  the  people; 
but  as  he  had  directed  his  words  chiefly  to  him,  he  therefore 
expresses  now  what  might  have  seemed  obscure,  that  though 
he  had  begun  with  the  king,  he  yet  included  all  the  Jews. 
It  was  indeed  necessary  to  begin  with  the  king,  for  we  know 
that  earthly  kings  think  much  of  their  own  dignity,  and  that 
the  whole  people  are  dependent  on  their  will.  Hence  Hosea 
condemned  them,  because  they  rendered  a  too  willing  obe- 
dience to  royal  edicts,  and  worshipped  God  according  to  what 
it  pleased  the  king  and  his  counsellors  to  dictate.  (Hos. 
V.  11 :  Mic.  vi.  16.)  As  then  the  royal  name  served  to  dazzle 
the  eyes  of  the  simple,  Jeremiah  was  bidden  to  address  first 
the  king  himself;  but  he  now  shews  that  the  priests  and  the 
people  were  included. 


376  COMMENTARIES  ON  JEREMIAH.  LECT.  CV. 

It  was  indeed  like  something  monstrous,  that  the  priests, 
whom  God  had  designed  to  be  the  interpreters  of  his  Law, 
should  have  become  so  stupid  as  thoughtlessly  to  receive, 
together  with  the  common  people,  what  they  had  heard  from 
the  false  prophets.  Tliis  surely  was  by  no  means  compatible 
with  that  high  encomium  by  which  they  are  honoured  by 
Malachi,  that  the  priest's  lips  should  keep  knowledge,  and 
that  from  him  the  Law  is  to  be  sought,  because  he  is  the 
messenger  of  the  God  of  hosts.  (Mai.  ii.  7.)  As  then  they 
were  the  guardians  of  the  Law  and  of  knowledge,  as  they 
were  messengers  from  God  himself  to  the  people,  how  was  it 
that  their  stupidity  was  so  monstrous,  that  they  did  not  dis- 
tinguish between  truth  and  falsehood,  but  were  led  astray, 
together  with  the  most  ignorant,  by  what  the  false  prophets 
delivered ! 

This  ought  to  be  carefully  noticed,  that  we  may  not  at 
this  day  be  too  much  disturbed,  when  we  see  the  pastoral 
office  assumed  by  ignorant  asses,  and  that  those  who  are 
called,  and  wish  to  be  tliought  ministers,  are  so  inexperienced 
in  Scripture  that  they  are  deficient  as  to  the  first  elements  of 
religion.  And  we  see  the  very  thing  happening  at  this  day 
especially  under  the  Papacy,  as  existed  among  the  ancient 
people;  for  the  Papal  bishops  are  for  the  most  part  ex- 
tremely stupid  and  presumptuous.  There  are  to  be  found 
many  husbandmen  and  artisans,  who  know  nothing  of  learn- 
in  liv  but  have  only  heard  what  is  obscure  and  indistinct,  and 
yet  they  can  speak  better  on  the  general  principles  of  faith 
than  these  haughty  prelates  in  all  their  splendour.  How  is 
this  ?  even  because  the  just  reward  for  their  sloth  is  ren- 
dered to  them.  They  arc  verily  ignorant  of  what  should 
qualify  them  to  be  bishops,  and  yet  tliey  glory  in  the  name  ! 
Yea,  though  they  do  not  think  that  Episcopacy  consists  in 
anything  but  in  revenues,  and  also  in  vain  symbols,  such  as  to 
be  mitred,  to  wear  an  episcopal  ring,  and  to  exhibit  other 
like  trumperies,  they  yet  suppose  tliemselves  to  be  a  sort  of 
half-gods.  Hence  it  is,  that  God  exposes  them  to  the  utmost 
reproach.  Tlie  same  was  the  case  witli  the  priests  under 
the  Law,  as  Jeremiah  now  shews  ;  for  tliey  were  not  ashamed 
of  their  ignorance,  but  encouraged  the  people  to  believe  the 


CHAP.  XXVII.  1 6.       COMMENTARIES  ON  JEREMIAH.  377 

false  prophets  ;  so  at  this  day  do  the  bishops  ;  they  send 
forth  their  monks  and  such  like  brawlers,  who  run  here  and 
there  to  deceive  the  ignorant  people,  and  they  secure  a 
hearing  to  them.  And  what  is  the  burden  of  their  message  ? 
to  bid  men  to  attend  to  the  holy  Catholic  Church  ;  and  what 
is  the  Catholic  Church  ?  The  Synod  which  the  Pope  assem- 
bles, where  the  mitred  bishops  sit ;  for  what  purpose  ?  That 
they  may  know  what  pleases  these  brawlers,  to  whom  is 
committed  the  office  of  disputing.  We  hence  see  that  all 
things  under  the  Papacy  are  at  this  day  in  great  disorder ; 
and  yet  this  horrible  disorder  differs  nothing  from  tliat  of 
old.  And  it  is,  as  I  have  said,  wdiat  ought  to  be  particularly 
noticed,  that  our  faith  may  not  fail,  when  we  see  ail  things 
in  a  confusion  and  hardly  any  order  remaining. 

Now  also  is  added  a  clearer  explanation, — that  the  Jews 
were  warned,  lest  they  should  receive  the  false  prophecy 
respecting  the  restoration  of  the  vessels  of  the  Temple ;  for 
in  order  to  render  the  people  secure  as  to  the  future,  the 
false  prophets  boasted  in  this  manner,  ''  The  splendour  of 
the  Temple  shall  shortly  be  restored  ;  for  the  vessels,  which 
Nebuchadnezzar  has  taken  away,  shall  return  together  with 
the  captives,  and  everything  decayed  shall  be  repaired." 
But  Jeremiah  said,  that  what  they  promised  was  false  ; 
"  Believe  them  not,"  he  says,  "  when  they  say  to  you,  Behold, 
the  vessels  of  Jehovah's  house  shall  be  brought  back,  (or  restored, 
that  is,  shall  return  liither  ;)  for  the  king  of  Babylon  shall 
either  be  constrained  to  restore  what  he  has  taken  away,  or 
he  will  of  his  own  accord  restore  it."  And  they  also  added. 
Now  soon,  in  order  that  the  shortness  of  time  might  be  an 
additional  chain  to  captivate  the  minds  of  the  people ;  for 
had  a  long  time  been  mentioned,  the  prophecy  would  have 
been  less  plausible  and  by  no  means  acceptable  to  them  ; 
but  they  said,  "  Almost  within  a  day  the  vessels  of  the 
Temple  shall  be  brought  back  here."  And  Jeremiah  also,  as 
we  have  already  seen,  and  shall  presently  see  again,  did  not  de- 
prive the  people  of  every  hope,  but  had  assigned  sevent/years 
for  their  exile.  Now  these  prophets,  in  order  to  dissipate  this 
'fear,  said, — "Shortly  shall  the  vessels  be  restored  ;"  but  he 
declared  that  tliey  prophesied  falsely  to  them.     It  follows — 


378  COMMENTARIES  ON  JEREMIAH.  LECT.  CV. 

17.    Hearken    not    unto    them;  17.    Ne    audiatis    ipsos,   servile 

serve    the    king  of  Babylon,   and  regi  Babylonis,  et  vivetis  :  ut  quid 

live :  wherefore  should  tliis  city  be  erit  urbs  hsec  desolatio  {hoc  est^  in 

laid  waste  ?  vastitatem  ?) 

It  is  not  to  be  wondered  at  that  Jeremiah  said  the  same 
things  so  often,  for,  as  we  have  seen,  he  had  to  contend  -with 
false  prophets.  When  any  one  speaks,  and  there  be  no  dis- 
pute and  no  adversary  opposing  him,  he  may  calmly  deal 
with  the  teachable  and  confine  himself  to  a  few  words  ;  but 
when  contention  arises,  and  opponents  appear,  who  may 
seek  to  subvert  what  we  say,  then  we  must  exercise  more 
care,  for  they  who  are  thus  driven  different  ways,  will  not  be 
satisfied  with  a  few  words.  As,  then,  Jeremiah  saw  that  the 
people  were  fluctuating,  he  found  it  necessary,  in  order  to 
confirm  them,  to  use  many  words  ;  not  that  prolixity  is  in 
itself  sufiicient  to  produce  conviction  ;  yet  there  is  no  doubt 
but  that  Jeremiah  spoke  efficiently  so  as  to  influence  at 
least  some  portion  of  the  people.  Besides,  it  was  necessary 
to  dwell  more  expressly  on  a  subject  not  very  plausible  ;  the 
false  prophets  were  heard  with  favour,  and  the  greater  part 
greedily  devoured  what  was  set  forth  by  them  ;  for  the  hope 
of  impunity  is  always  pleasing  and  sought  after  by  the  world. 

But  what  did  Jeremiah  say  ?  Serve  ye  the  king  of  Babylon  ; 
that  is,  "  No  better  condition  awaits  you  than  to  pay  tribute 
to  the  king  of  Babylon  ;  be  subject  to  his  authority,  and 
patiently  endure  whatever  he  may  prescribe  to  you.''  This 
was  indeed  a  very  hard  speech  ;  for  subjection  was  not 
unaccompanied  with  reproach  ;  besides,  he  bade  them  to 
surrender  themselves  to  a  most  cruel  enemy,  as  though  they 
were  to  expose  their  life  to  him  ;  and  lastly,  they  were  to 
risk  the  danger  of  being  spoiled  of  all  that  they  had.  What 
Jeremiah  taught  then  was  very  much  disliked,  as  he  thus 
exhorted  the  people  to  endure  all  things.  This  was,  then, 
the  reason  why  he  had  not  declared  in  a  few  and  plain  words 
what  God  had  committed  to  him  ;  it  was  difficult  to  per- 
suade the  people  to  undergo  the  yoke  of  the  king  of  Babylon, 
and  to  submit  to  his  tyranny. 

We  hence  see  that  there  were  two  very  just  reasons  why 
the  Prophet  insisted  so  much  on  this  one  subject,  and  con- 
firmed what  he  might  have  briefly  said  without  any  pro- 


CHAP.  XXYIl.  18.      COMMENTARIES  ON  JEREMIAH.  379 

lixity  ;  Hearken  ye  to  them,  lie  says  ;  serve  ye  the  king  of 
Babylon  and  ye  shall  live}  We  must  again  bear  in  mind 
what  we  said  yesterday,  that  patiently  to  humble  ourselves 
under  God's  mighty  hand  is  the  best  remedy  for  mitigating 
punishment,  and  that  in  this'way  punishment  is  turned  into 
medicine  ;  so  on  the  other  hand,  when  we  are  like  refractory 
and  ferocious  horses,  whatever  punishment  God  inflicts  on 
us,  is  only  a  prelude  to  endless  destruction.  Let  us  then  lay 
hold  on  this  truth  and  constantly  meditate  on  it, — that  our 
punislmient  becomes  vivifying  to  us,  when  we  acknowledge 
God  to  be  a  righteous  judge  and  sufter  ourselves  to  be  cor- 
rected by  him.  But  I  refer  only  briefly  to  this  subject  now, 
for  I  spoke  of  it  more  at  large  yesterday. 

He  adds,  Why  should  this  city  he  a  desolation  ?  He  set 
before  them  the  city  in  which  God's  sanctuary  was,  and  by 
the  sight  of  it  he  tried  to  turn  them  to  repentance  ;  for  it 
was  extremely  base  to  harden  themselves  against  the  warn- 
ings of  the  prophets,  so  as  to  cause  the  Temple  of  God  to  be 
demolished,  and  also  the  holy  city  to  be  reduced  to  a  waste, 
in  which  God  designed  to  have  his  dwelling,  as  he  had  said, 
"  This  is  my  rest  for  ever."  (Ps.  cxxxii.  14.)  In  short,  he 
declared  to  the  Jews  that  a  most  awful  condemnation 
awaited  them,  if  they  suflered  the  city  to  perish  through 
their  own  fault,  and  that  they  would  be  the  authors  of  their 
own  ruin,  if  they  undertook  not  the  yoke  of  the  king  of 
Babylon.     It  follows — 

18.  But  if  they  he  prophets,  and  18.   Quod  si  Prophetse  sunt,  et  si 

if  the  word  of  the  Lord  be  with  est  sermo  Jehovae  cum  ipsis  {id  esty 

them,  let  them  now  make  interces-  apud  ipsos,)  intercedant  ipsi  apud 

sion  to  the  Lord  of  hosts,  that  the  Jehovam    exercituum,    ne   veniant 

vessels  which  are  left  in  the  house  vasa,  quae  supersunt  in  Templo  Je- 

of  the  Lord,  and  in  the  house  of  the  hovae,  et  in  domo  regis  Jehudah  et 

king  of  Judah,  and  at  Jerusalem,  go  Jerosolymae  Babylonem. 
nat  to  Babylon. 

Here  the  Prophet  laughs  to  scorn  the  foolish  confidence 
with  which  the  false  prophets  were  swollen,  when  they  pro- 
mised all  happiness  in  time  to  come.  He  hence  says,  that 
they  were  not  to  be  believed  as  to  the  prosperity  of  which 

^  As  in  ver.  12,  so  here  the  verb  is  in  the  imperative  mood,  but  in  -all 
the  early  versions  as  rendered  here. — Ed. 


380  COMMENTARIES  ON  JEREMIAH.  LECT.  CV. 

they  prophesied,  but  that  on  the  contrary  they  ought  to  have 
dreaded  a  most  grievous  punishment. 

He  then  says,  If  they  are  prophets,  let  them  intercede  with 
Jehovah,  that  what  still  remains  may  not  be  taken  away 
from  Jerusalem.  They  promised  the  return  of  the  vessels, 
which  had  been  already  carried  away  to  Babylon  ;  and  yet 
what  still  remained  in  the  Temple  and  in  the  palace  of  the 
king  and  in  the  whole  city,  was  to  be  removed  to  Babylon. 
We  now  perceive  the  Prophet's  design ;  he  compares  the 
future  with  the  past,  and  shews  that  these  impostors  foolishly 
promised  some  better  state  of  things,  even  when  Grod's  heavy 
judgment  was  impending  over  them  ;  for  the  city  and  the 
Temple  were  doomed  to  entire  ruin.  The  verb  l?Jl3,  p(^go, 
means  to  meet,  to  go  to  meet,  and  is  taken  metaphorically  in 
the  sense  of  interceding  ;  for  he  who  meets  one  as  an  inter- 
cessor, in  a  manner  restrains  the  opponent ;  and  the  Scrip- 
ture uses  this  word,  when  it  speaks  of  the  saints  as  suppli- 
cating God  ;  the  proper  word  is  interceding.^ 

From  this  passage  we  learn  that  these  two  things  are 
united — teaching  and  praying.  Then  God  would  have  him 
w^hom  he  has  set  a  teacher  in  his  Church,  to  be  assiduous  in 
prayer.  And  so  the  Apostles  said,  when  they  spoke  of  ap- 
pointing deacons,  that  they  could  not  attend  to  tables ;  for 
they  said  that  they  were  sufficiently  engaged  in  teaching, 
and  they  mentioned  also  prayers.  (Acts  vi.  2-4.)  The  same 
also  we  learn  from  this  place,  where  Jeremiah  ascribes  the 
office  of  interceding  to  God's  true  and  faithful  servants  who 
conscientiously  discharged  the  office  of  teaching  ;  If  they  he 
prophets,  he  says,  let  them  intercede  with  Jehovah,  that  the 
remaining  vessels  be  not  taken  away.  Let  us  at  the  same 
time  notice  the  definition  he  gives  ;  for  by  this  he  also  shews 
who  are  to  be  counted  true  prophets,  even  those  who  have 
the  word  of  God,  as  we  have  found  elsewhere,  "  The  Prophet 
who  has  a  dream,  and  who  has  my  true  word,  let  him  speak 
my  word."  (Chap,  xxiii.  28.)  We  said  by  these  words  of  the 
Prophet  it  may  be  determined  who  they  are  who  deserve  to 

'  Both  the  Sept.  and  Vuhj.  give  the  first  meaning,  to  meet  with,  and 
not  the  second,  to  intercede  with,  and  thus  convey  no  sense  whatever. 
The  Syr.  uses  the  word,  pray,  "  let  them  pray  the  Lord,"  &c.  See  Gen. 
xxiii.  8;  Job  xxi.  15. — Ed. 


CHAP.  XXVII.  lS-22.       COMMENTARIES  ON  JEREMIAH.  381 

be  called  prophets,  even  those  who  have  the  word  of  God. 
Jeremiah  confirms  the  same  here  when  he  says,  If  they  are 
prophets,  and  if  the  word  of  Jehovah  is  with  them.  These 
two  clauses  ought  to  be  read  together,  for  the  latter  is  exe- 
getic,  or  explanatory  of  the  former.  But  I  cannot  now  finish 
the  wliole,  I  must  therefore  defer  the  rest  till  to-morrow. 


PRAYER. 

Grant,  Almighty  God,  that  as  we  continually  by  our  many  vices 
draw  on  ourselves  new  punishment,  we  may  strive  to  be  recon- 
ciled to  thee,  and  thus  anticipate  thy  judgment,  and  so  submit 
to  thee  in  true  humility,  that  we  may  not  by  struggling  against 
thee  be  untamable,  but  confess  our  guilt,  obtain  thy  favour,  and 
find  reconciliation  with  thee,  until  having  at  length  put  off  all 
our  vices,  we  shall  come  to  that  blessed  rest,  which  thine  only- 
begotten  Son  has  procured  for  us  by  his  own  blood. — Amen. 


Hectare  ^ne  JguttHreO  antJ  ^txtfj. 

19.  For  thus  saith  the  Lord  of  19.  Quia  sic  dicit  Jehova  exerci- 
hosts  concerning  the  pillars,  and  con-  tuum  de  columnis  et  de  mari,  et  de 
cerning  the  sea,  and  concerning  the  basibus,  et  de  residuo  vasorum  quie 
bases,  and  concerning  the  residue  of  supersunt  in  urbe  hac, 

the  vessels  that  remain  in  this  city, 

20.  Which  Nebuchadnezzar  king  20.  Quae  non  abstulit  Nebuchad- 
of  Babylon  took  not,  when  he  carried  nezer  rex  Babylonis,  cum  adduxit 
away  captive  Jeconiah  the  son  of  captivum  Jechaniam  filium  Jehoia- 
Jehoiakim  king  of  Judah  from  Jeru-  kim  regem  Jehudah  e  Jerusalem, 
salem  to  Babylon,  and  all  the  nobles  Babylonem,  et  omnes  proceres  Jehu- 
of  Judah  and  Jerusalem ;  dah  et  Jerusalem  ; 

21.  Yea,  thus  saith  the  Lord  of  21.  Certe  sic  dicit  Jehovah  exer- 
hosts,  the  God  of  Israel,  concerning  cituum,  Deus  Israel,  de  vasis  quae 
the  vessels  that  remain  in  the  house  supersunt  in  domo  Jehovie  et  in 
of  the  Lord,  and  in  the  house  of  the  domo  regis  et  in  Jerusalem ; 

king  of  Judah  and  of  Jerusalem  ; 

22.  They  shall  be  carried  to  Baby-  22.  Babylonem  transfercntur,  et 
Ion,  and  there  shall  they  be  until  the  illic  erunt  usque  ad  diem  quo  visi- 
day  that  I  visit  them,  saith  the  Lord:  tabo  ea  (vel,  eos,  quod  mild  magis 
then  will  1  bring  them  up,  and  re-  placet,)  dicit  Jehova ;  et  ascendere 
store  them  to  this  place.  faciam  eos  et  reducam  eos  ad  locum 

hunc. 

Jeremiah  said,  in  the  passage  we  considered  yesterday, 
that  it  was  more  to  be  desired  that  God  should  keep  what 
remained  at  Jerusalem,  than  that  what  had  been  taken  away 


382  COMMENTARIES  ON  JEREMIAH.  LECT.  CVI* 

should  be  restored,  for  tlie  time  of  punisliment  had  not  yet 
passed  away  ;  and  thus  he  condemned  tlie  false  teachers, 
because  they  liad  presumptuously  and  boldly  promised  a 
quick  return  as  to  the  king  as  well  as  to  those  who  had 
been  led  with  him  into  exile.  He  now  confirms  the  same 
thing,  and  says  that  what  remained  as  yet  at  Jerusalem  was 
already  destined  for  their  enemies  the  Babylonians,  and 
would  become  their  prey.  Nebuchadnezzar  had  in  part 
spared  tlie  TemjDle  and  the  city  ;  he  had  taken  away  chiefly 
the  precious  vessels,  but  had  not  entirely  spoiled  the  Temple 
of  its  ornaments.  As,  then,  some  splendour  was  still  to  be 
seen  there,  the  Jews  ought  to  have  learned  that  he  had  acted 
kindly  towards  them.  He  now^  says,  that  the  Temple  and 
the  city  would  be  destroyed  ;  and  this  may  be  gathered  from 
liis  words  when  he  says,  that  there  would  be  nothing 
remaining. 

Thus  saith  Jehovah  concerning  the  pillars^  &c.  There  is  no 
doubt  but  that  Solomon  spent  much  money  on  the  pillars, 
as  the  Scripture  commends  the  work.  He  adds,  concerning 
the  sea,  which  was  a  very  large  vessel,  for  from  it  the  priests 
took  water  to  wash  themselves  whenever  they  entered  the 
Temj^le  to  perform  their  sacred  duties.  And  though  it  was 
made  of  brass,  it  was  yet  of  no  small  value  on  account  of  its 
laroeness  ;  and  for  this  reason  it  was  called  sea.  He  men- 
tions,  in  the  third  place,  the  bases}  Jerome  reads,  "  To  the 
bases,''  for  the  preposition  is  /X,  but  it  means  often  of,  or 
concerning,  as  it  is  well  known.  He  then  declares  what 
God  had  determined  as  to  the  pillars  as  well  as  the  sea  and 
the  bases.  There  were,  indeed,  other  vessels  besides ;  but 
he  specified  these  in  order  that  the  king,  and  also  the  people, 
might  know  that  nothing  would  be  left  remaining  in  the 
Temple. 

And  he  also  adds,  The  residue  of  the  vessels  which  remain 
in  this  city.  By  adding,  which  Nebuchadnezzar  king  of 
Babylon  took  not  away,  he  indirectly  condemned  the  Jews, 
because  they  did  not  acknowledge  that  the  cruelty  of  their 
enemy  had  been  moderated  by  divine  power.     For  we  know 

'  Or  foundations,  those  on  which  the  sea  or  pillars  stood.  See  1  Kings 
vii.  27-37.— /^U 


CHAP.  XXVII.  19-22.      COMMENTARIES  ON  JEREMIAH.  383 

how  cruel  were  Babylonians,  and  how  insatiable  was  their 
avarice,  and  that  nothing  would  have  been  left  in  the  Tem- 
ple had  not  their  hands  been  in  a  manner  restrained  by  the 
liidden  power  of  God.  The  Jews  ought  to  have  duly  con- 
sidered this,  and  therefore  the  Prophet  alludes  to  their  in- 
gratitude when  he  says,  that  Nebuchadnezzar  had  not  taken 
away  the  vessels  when  yet  he  led  captive  the  king  and  all  the 
chief  men,  both  of  tlie  city  and  the  whole  land.  There  is, 
indeed,  to  be  understood  here  a  comparison  between  the  less 
and  the  greater,  as  though  he  had  said,  "  Nebuchadnezzar 
would  not  have  been  so  gentle  had  not  God  moderated  his 
spirit,  for  he  spared  not  your  king,  he  led  into  exile  all  your 
chief  men  ;  how,  then,  was  it  that  he  left  anything  to  remain 
in  your  city,  and  that  the  pillars  were  not  taken  away  ? 
Did  he  despise  them  ?  They  have  been  polished  with  ex- 
quisite skill,  and  the  materials  are  very  costly.  Ye  hence 
see  that  God  gave  you  a  proof  of  his  mercy,  for  some  things 
still  remain  safe  in  the  city  as  w^ell  as  in  the  Temple  ;  yet 
ye  disregard  this  so  great  a  benefit  bestowed  on  you  by  God  ; 
what,  then,  will  at  length  happen  to  you  ?"  We  now  per- 
ceive the  Prophet's  design  in  these  words  when  he  says,  that 
the  vessels  were  not  taken  away,  even  when  the  king  was 
taken  captive,  and  when  the  chief  men  of  the  land  w^ere  led 
into  exile. 

Useful  instruction  may  also  be  hence  gathered.  Whenever 
God  chastises  us,  let  us  ever  consider  that  he  does  not  pro- 
ceed to  extremities ;  for  the  cause  of  murmuring,  and  often 
of  despair,  is  this, — because  we  think  that  he  deals  with  us 
with  extreme  rigour.  But  this  happens  through  our  sinful 
and  perverted  judgment ;  for  God  never  afflicts  us  so  severely 
but  that  some  portion  of  kindness  and  of  moderation  ever 
appears  ;  in  a  word,  his  judgments  are  always  founded  on 
his  goodness.  Were  any  one,  therefore,  rightly  to  call  to 
mind  how  far  he  is  from  suffering  extreme  evils,  it  would 
conduce  much  to  alleviate  his  sorrows.  But  when  we  re- 
ject every  knowledge  of  God's  goodness,  and  only  consider 
his  severity,  we  either  murmur  or  in  a  manner  become  furi- 
ous against  him.  But  this  passage  teaches  us,  that  when 
God  leaves  some  residue  to  us,  it  is  an  evidence  of  his  pater- 


«384  COMMENTARIES  ox  JEREMIAH.  LECT.  CVI. 

nal  favour,  and  that  therefore  something  more  may  be  hoped 
for,  provided  we  from  the  heart  repent. 

The  design,  tlien,  of  the  Propliet's  warning  was,  that  tlie 
Jews  might  receive  this  remaining  favour  of  God,  and  not 
proceed  in  tlicir  obstinacy  until  God  again  stretched  fortli 
his  hand  to  destroy  them. 

He  repeats  again  the  same  words,  Yea,  thus  saith  Jehovah, 
&c.  ;  for  so  ought  the  particle  '*^,  ki,  to  be  rendered  in  this 
place.^  And  he  emphatically  expresses  what  was  of  itself 
sufficiently  clear,  that  he  might  deeply  imprint  on  their 
minds  this  declaration  of  God,  and  that  thus  some  terror 
might  penetrate  into  the  hearts  of  those  who  were  so  obdu- 
rate that  it  was  not  easy  to  effect  anything  by  a  simple 
statement  of  the  truth.  Thus,  then,  saith  Jehovah  of  the 
vessels  luhich  yet  remain  in  the  Temple  of  Jehovah  and  in 
the  palace  of  the  king.  They  shall  be  carried  to  Babylon,  and 
there  they  shall  be,  &c.  Jeremiah  intimates  that  the  Jews 
had  no  hope,  as  they  were  perversely  resisting  God  and  re- 
fusing to  be  chastised  by  his  hand.  And  he  says,  until  the 
day  in  which  I  shall  visit  them,  the  vessels  ;  for  so  the  refer- 
ence may  suitably  be  made  ;  but  as  it  is  often  the  case  in 
Hebrew  to  put  a  pronoun  when  anything  remarkable  is 
spoken  without  any  noun,  or  a  subject,  as  they  say,  preced- 
ing it,  I  am  inclined  to  refer  it  to  the  Jews  themselves  ;  for 
the  restoration  of  the  vessels  depended  on  that  of  the  people. 
He  means,  then,  that  the  vessels  would  be  held  captive  until 
God  allowed  a  free  return  to  the  people,  which  happened 
through  the  edict  of  Cyrus,  after  he  had  obtained  power  in 
Chaldea  and  Assyria. 

It  was  the  same  thing  as  though  the  Jews  were  reminded 
that  the  exile  which  had  been  predicted  would  be  long,  and 
that  they  foolishly  hoped  for  what  the  false  prophets  had 
promised  as  to  the  vessels  ;  for  God  had  no  greater  care 
for  the  vessels  than  for  his  chosen  people,  as  the  vessels 
were  acceptable  to  God  for  the  people's  sake.  Here,  then, 
Jeremiah  confirms  what  he  has  said  elsewhere,  and  that 

'  A  clear  instance  of  the  affirmative  sen.se  of  this  particle,  for  the  pas- 
sage can  admit  of  no  other,  though  the  versions,  except  the  Syr.,  retain 
its  causal  sense. — AW. 


CHAP.XXVIir.  j,2.       COMMENTARIES  ON  JEREMIAH.  .*]8o 

often,  that  the  people  would  be  captives  until  the  clay  of 
visitation,  that  is,  till  the  end  of  seventy  years.  When, 
therefore,  says  God,  1  shall  visit  the  Jews  themselves,  I  will 
then  bring  back  also  the  vessels ;  and  so  it  was  permitted 
by  the  command  of  Cyrus.  We  now  understand  the  simple 
meaning  of  the  words.     Another  narrative  follows, — 


CHAPTER  XXVIIL 

1.  And  it  came  to  pass  the  same  year,  1.  Factum  est  anno  illo,  prin- 
in  the  beginning  of  the  reign  of  Zedekiah  cipio  regni  Zedtchise,  regis 
king  of  Judah,  in  the  fourtli  year,  and  in  Jehudah,  anno  quarto,  mense 
the  fifth  month,  ^/laiPIananiah  the  son  of  quinto,  loquutus  ad  me  Chana- 
Azur  the  prophet,  which  ivas  of  Gibeon,  niah,  fiHus  Assur,  propheta  qui 
spake  unto  me  in  the  house  of  the  Lord,  erat  e  Guibeon  (oriundiis  e  Gui- 
in  the  presence  of  the  priests,  and  of  beon)  in  Templo  Jehovse,  coram 
all  the  people,  saying,  oculis  sacerdotum  et  totius  po- 

puh,  dicendo, 

2.  Thus  speaketh  the  Lord  of  hosts,  2.  Sic  dicit  Jehova  exercitu- 
the  God  of  Israel,  saying,  I  have  broken  um,  Dens  Israel,  confregi  {aut 
the  yoke  of  the  king  of  Babylon.  contrivi)jugum  regis  Babylonis. 

The  Prophet  relates  here  with  what  haughtiness,  and  even 
fury,  the  false  prophet  Hananiah  came  forward  to  deceive 
the  people  and  to  proclaim  his  trumperies,  when  yet  he 
must  have  been  conscious  of  his  own  wickedness.-'  It  hence 
clearly  appears  how  great  must  be  the  madness  of  those  who, 
being  blinded  by  God,  are  carried  away  by  a  satanic  impulse. 
The  circumstances  of  the  case  especially  shew  how  great  a 
contempt  of  God  was  manifested  by  this  impostor  ;  for  he 
came  into  the  Temple,  the  priests  were  present,  the  people 
were  there,  and  there  before  his  eyes  he  had  the  sanctuary 
and  the  ark  of  the  covenant ;  and  we  know  that  the  ark  of 
the  covenant  is  everywhere  represented  as  having  the  pre- 
sence of  God  ;  for  God  was  by  that  symbol  in  a  manner 
visible,  when  he  made  evident  the  presence  of  his  power  and 
favour  in  the  Temple.  As  Hananiah  then  stood  before  God's 
eyes,  how  great  must  have  been  his  stupidity  to  thrust  himself 
forward  and  impudently  to  announce  falsehood  in  the  name 

'  Was  he  thus  conscious,  or  given  up  to  believe  a  lie  ?  Was  he  led  by 
ambition  to  act  a  part,  or  a  conscientious  bigot  under  the  delusive  ioflu- 
ence  of  the  evil  spirit?  In  either  case  he  was  the  servant  of  Satan;  and 
are  there  not  many  like  him  still  in  the  world  ? — Ed. 

VOL    III.  '2.  B 


386  COMMENTARIES  ON  JEREMIAH.  LECT.  CYI. 

of  Grod  himself !  He  had  yet  no  doubt  but  thcat  he  falsely 
boasted  that  he  was  God's  prophet. 

And  he  used  the  same  words  as  Jeremiah  did,  Thus  saith 
the  Lord  of  hosts,  the  God  of  Israel.  Surely  these  words 
ought  to  have  been  like  a  thunderbolt  to  him,  laying  pros- 
trate his  perverseness,  even  had  he  been  harder  than  iron  ; 
for  what  does  Jehovah  of  hosts  mean  ?  This  name  expresses 
not  only  the  eternal  existence  of  God,  but  also  his  power, 
which  diffuses  itself  through  heaven  and  earth.  Ought  not 
Hananiah  then  to  have  trembled  when  any  other  had  alleged 
God's  name  ?  But  now,  though  he  derided  and  laughed  to 
scorn  the  prophetic  office  as  well  as  God's  holy  name,  he  yet 
hesitated  not  to  boast  that  God  was  the  author  of  this  pro- 
phecy, which  was  yet  nothing  but  an  imposture.  And  he 
added,  the  God  of  Israel,  so  that  he  might  be  in  nothing  in- 
ferior to  Jeremiah.  This  was  a  grievous  trial,  calculated 
not  only  to  discourage  the  people,  but  also  to  break  down 
the  firmness  of  the  holy  Prophet.  The  people  saw  that  God's 
name  was  become  a  subject  of  contest ;  there  was  a  dreadful 
conflict,  "  God  has  spoken  to  me ;"  "  Nay,  rather  to  me." 
Jeremiah  and  Hananiah  were  opposed,  the  one  to  the  other  ; 
each  of  them  claimed  to  be  a  Prophet.  Such  was  the  con- 
flict ;  the  name  of  God  seemed  to  have  been  assumed  at 
pleasure,  and  flung  forth  by  the  devil  as  in  sport. 

As  to  Jeremiah,  his  heart  must  have  been  grievously 
wounded,  wlien  he  saw  that  unprincipled  man  boldly  pro- 
faning God's  name.  But,  as  I  have  already  said,  God  in  the 
meantime  supported  the  minds  of  the  godly,  so  that  the}^ 
were  not  wliolly  cast  down,  though  they  must  have  been 
somewhat  disturbed.  For  we  know  that  God's  children  were 
not  so  destitute  of  feeling  as  not  to  be  moved  by  such  things; 
but  yet  God  sustained  all  those  who  were  endued  with  true 
religion.  It  was  indeed  easy  for  them  to  distinguish  between 
Jeremiah  and  Hananiah  ;  for  they  saw  that  the  former  an- 
nounced the  commands  of  God,  while  the  latter  sought 
nothing  else  but  tlie  fiivour  and  plaudits  of  men. 

But  with  regard  to  Hananiah,  he  was  to  them  an  awful 
spectacle  of  blindness  and  of  madness,  for  lie  dreaded  not 
the  sight  of  God  himself,  but  entered  the  Temple  and  pro- 


CHAR  XXVIII.  1,2.       COMMENTARIES  ON  JEREMIAH.  387 

failed  it  by  his  lies,  and  at  the  same  time  assumed  in  con- 
tempt tlie  name  of  God,  and  boasted  that  he  was  a  prophet, 
while  he  was  nothing  of  the  kind.  Let  us  not  then  wonder 
if  there  be  many  mercenary  brawlers  at  this  day,  who  with- 
out shame  and  fear  fiercely  pretend  God's  name,  and  thus 
exult  over  us,  as  though  God  had  given  them  all  that  they 
vainly  prattle,  while  yet  it  may  be  fully  proved  that  they 
proclaim  nothing  but  falsehoods  ;  for  God  has  justly  blinded 
them,  as  they  thus  profane  his  holy  name.  We  shall  now 
come  to  the  words : 

Aiid  it  was  in  the  same  year,  even  in  the  fourth  of  Zede- 
kiah's  reign,  &c.  The  fourth  year  seems  to  have  been  im- 
properly called  the  beginning  of  his  reign.  "VYe  have  said 
elsewhere,  that  it  may  have  been  that  God  had  laid  up  this 
prophecy  with  Jeremiah,  and  did  not  design  it  to  be  imme- 
diately published.  But  there  would  be  nothing  strange  in 
this,  were  the  confirmation  of  his  reign  called  its  beginning. 
Zedekiah  was  made  king  by  Nebuchadnezzar,  because  the 
people  would  not  have  been  willing  to  accept  a  foreigner. 
He  might  indeed  have  set  one  of  his  own  governors  over  the 
whole  country  ;  and  he  might  also  have  made  a  king  of  one 
of  the  chief  men  of  the  land,  but  he  saw  that  anything  of 
this  kind  would  have  been  greatly  disliked.  .  He  therefore 
deemed  it  enough  to  take  away  Jeconiah,  and  to  put  in  his 
place  one  who  had  not  much  power  nor  much  wealth,  and 
who  was  to  be  his  tributary,  as  the  case  was  with  Zede- 
kiah. But  in  course  of  time  Zedekiah  increased  in  power, 
so  that  he  was  at  peace  in  his  own  kingdom.  We  also  know 
that  he  was  set  over  neighbouring  countries,  as  Nebuchad- 
nezzar thought  it  advantageous  to  bind  him  to  himself  by 
favours.  This  fourth  year  then  might  well  be  deemed  the 
beginning  of  his  reign,  for  during  three  years  things  were  so 
disturbed,  that  he  possessed  no  authority,  and  hardly  dared 
to  ascend  the  throne.  This  then  is  the  most  probable 
opinion.^ 

^  Gataker  mentions  various  attempted  solutions  of  tliis  difficulty,  the 
one  stated  here ;  another,  that  eleven  years,  the  extent  of  his  reign,  being 
divided  into  three  parts,  the  three  first  and  the  beginning  of  the  fourth 
might  be  deemed  the  beginning  of  his  reign  ;  and  a  third,  which  he  pre- 
fers, that  the  fourth  year  refers  not  to  Zedekiah,  but  to  the  Sabbatical 


388  COMMENTARIES  ON  JEREMIAH.  LECT.  CVI. 

He  says  afterwards,  that  Hananiah  spoke  to  him  in  the 
presence  of  the  priests  and  of  the  whole  people}  Hananiah 
ought  at  least  to  have  been  touched  and  moved  when  he 
heard  Jeremiah  speaking.  He  himself  had  no  proof  of  his 
own  call  ;  nay,  he  was  an  impostor,  and  he  knew  that  he  did 
nothing  but  deceive  the  people,  and  yet  he  audaciously  per- 
sisted in  his  object,  and,  as  it  were,  avowedly  obtruded  him- 
self that  he  might  contend  with  the  Prophet,  as  though  he 
carried  on  war  with  God.  He  said,  Broken  is  the  yoke  of  the 
king  of  Babylon,  that  is,  the  tyranny  by  which  he  has  op- 
pressed the  people  shall  be  shortly  broken.  But  he  alluded 
to  the  yoke  which  Jeremiah  had  put  on,  as  we  shall  presently 
see.  The  commencement  of  his  prophecy  was,  that  there 
was  no  reason  for  the  Jews  to  dread  the  present  power  of  the 
king  of  Babylon,  for  God  would  soon  overthrow  him.  They 
could  not  have  entertained  hope  of  restoration,  or  of  a  better 
condition,  until  that  monarchy  was  trodden  under  foot ;  for 
as  long  as  the  king  of  Babylon  bore  rule,  there  was  no  hope 
that  he  would  remit  the  tribute,  and  restore  to  the  Jews  the 
vessels  of  the  Temple.  Hananiah  then  began  with  this,  that 
God  would  break  the  power  of  the  king  of  Babylon,  so  that 
he  would  be  constrained,  willing  or  unwilling,  to  let  the 
people  free,  or. that  the  people  would  with  impunity  extricate 
themselves  from  the  grasp  of  his  power.     He  then  adds, — 

3.  Within  two  full  years  will         3.  Adhuc  (in  adhuc,  ad  verbum)  anni 

year,  it  was  tlie  fourth  in  that  cycle ;  and  it  appears  that  according  to 
chronologers  the  destruction  of  Jerusalem  happened  on  a  Sabbatical  year, 
the  fourth  in  the  eighteenth  jubilee.  In  this  case  the  first  year  of  Zede- 
kiah  being  the  fourth  after  a  Sabbath -year,  his  eleventh  would  correspond 
with  the  next  period  of  their  kind,  allowance  being  made  as  to  the  com- 
mencement of  the  year  in  which  he  began  to  reign.  Blayimj  adopts  the 
second  solution.  Perhaps  it  would  be  best  to  take  "  beginning,"  as  Scott 
does,  as  meaning  the  early  or  former  part  of  his  reign. 

'  Hananiah  was,  as  some  think,  a  priest,  for  Gibeon  in  the  tribe  of  Ben- 
jamin was  one  of  the  cities  allotted  to  the  priests ;  he  was,  no  doubt,  bypro- 
fession,  a  prophet,  he  is  so  called  throughout  by  Jeremiah.  Tiiere  was 
among  the  Jews,  from  early  times,  an  order  of  men  called  prophets;  they 
were  not  all  endued  with  the  gift  of  prophecy,  but  were  trained  up  in 
seminaries  for  the  purpose,  to  be  the  interpreters  of  the  law  and  teachers 
of  the  people.  See  1  Sam.  xix.  20  ;  2  Kings  ii.  3;  vi.  1.  Hananiah  was 
probably  a  prophet  of  this  kind,  and  was  on  this  account  called  a  prophet 
by  Jeremiah :  but  he  appears  here  in  another  character,  as  a  prophet  en- 
dued with  the  spirit  of  prophecy.  The  scribes  in  the  New  Testament 
seem  to  have  been  the  teaching  prophets  of  the  Old. 


CHAP.  XXVIII.  4.        COMMENTARIES  ON  JEREMIAH.  S89 

I  bring  again  into  this  place  all  duo  dierum  (hoc  est,  cum  transierint  anni 

the  vessels  of  the  Lord's  house  dierum  duo.)  ego  reducam  ad  locum  hunc 

that   Nebuchadnezzar  king  of  omnia  vasa  domus  Jehovfe  (id  est,  Tem- 

Babylon  took  away  from  this  pli,)  quse  abstulit  Nebuchadnezer,  rex 

place,  and  carried  them  to  Ba-  Babylonis,  a  loco  hoc  et  transportavit 

Ijylon :  Babylonem : 

We  now  see  tliat  wliat  Hanaiiiah  liad  in  view  was  to  pro- 
mise impunity  to  the  people,  and  not  only  this,  but  also  to 
sootlie  them  with  vain  confidence,  as  though  the  people  would 
have  their  king  soon  restored,  together  with  the  spoils  which 
the  enemy  had  taken  away.  But  he  began  by  referring  to 
the  power  of  the  king,  lest  that  terrible  sight  should  occupy 
the  minds  of  the  people  so  as  to  prevent  them  to  receive  this 
joyful  prophecy.  He  then  says.  Further,  when  tiuo  years 
shall  pass^  I  will  bring  hack  to  this  place  all  the  vessels  which 
King  Nebuchadnezzar  has  taken  away.  Jeremiah  had  as- 
signed to  the  people's  exile  seventy  years,  as  it  has  been 
stated  before,  and  as  we  shall  hereafter  often  see  ;  but  here 
the  false  prophet  says,  that  after  two  years  the  exile  of  the 
king  and  of  the  people  would  come  to  an  end,  and  that  the 
vessels  which  had  been  taken  away  would  be  restored  ;  he 
speaks  also  of  the  king  himself. — 

4.  And  I  will  bring  again  to  4.  Et  Jechaniam,  filium  Jehoiakim, 
this  place  Jeconiah  the  son  of  regem  Jehudah,  et  totam  captivitatem 
Jehoiakim  king  of  Judah,  with  (hoc  est,,  totam  turbam  captivam ;  est 
all  the  captives  of  Judah,  that  enim  TXbi  nomen  coUectivum,  ut  alibi 
went  into  Babylon,  saith  the  diximiis,  totam  ergo  turbam  captivam) 
Lord  :  for  I  will  break  the  yoke  Jehudah,  quse  profecta  est  Babylonem 
of  the  king  of  Babylon.  (hoc  est,  qui  abducti  fuerunt.  vel,  qui  pro- 

fecti  sunt;  sed  vioknter  tracii  tamen)  ego 
reducam  ad  hunc  locum,  dicit  Jehova ; 
quia  contrivi  jugum  regis  Babylonis. 

Hananiah  promised  as  to  the  king  himself,  wdiat  he  had 
just  predicted  respecting  the  vessels  of  the  Temple  and  of 
the  palace.  But  it  may  be  asked,  how  did  he  dare  to  give 
hope  as  to  the  restoration  of  Jeconiah,  since  that  could  not 
have  been  acceptable  to  Zedekiah  ?  for  Jeconiah  could  not 
have  again  gained  what  he  had  lost  without  the  abdication 
of  Zechariah  ;  but  he  would  have  never  submitted  willingly 

1  It  is  better  rendered  in  our  version.  "  Within  two  full  years :"  literally 
"  in  during  (that  is,  in  the  space  of)  two  full  years  :"  not  at  the  end,  but 
within  two  years.  He  took  the  range  of  two  years,  without  specifying 
any  particular  time  — Ed. 


390  COMMENTARIES  ON  JEREMIAH.  LECT.  CVI. 

to  lose  his  own  dignity  and  to  become  a  private  man,  and  to 
allow  him  who  had  been  deprived  of  this  high  honour  to  re- 
turn again.  But  there  is  no  doubt  but  that  he  relied  on  the 
favour  of  the  people,  and  that  he  was  fully  persuaded  that  if 
Zedekiah  could  ill  bear  to  be  thus  degraded,  he  would  yet  be 
constrained  to  shew  a  different  feeling ;  for  Zedekiah  him- 
self regarded  his  ow^n  reign  as  not  honourable,  as  he  sat  not 
in  David's  throne  by  the  right  of  succession.  He  had  been 
set  on  the  throne  by  a  tyrant,  and  he  dared  not  to  make  any 
other  pretence  to  the  people  than  that  he  wished  Jeconiah 
to  return  and  to  possess  the  kingdom  of  which  he  had  been 
deprived.  As  then  this  impostor  knew  that  the  king  dared 
not  to  shew  any  displeasure,  but  that  his  prophecy  would  be 
gratifying  and  acceptable  to  the  people,  he  boldly  promised 
w^hat  we  here  read  respecting  the  return  of  Jeconiah. 

He  hence  says  in  God's  name,  Jeconiah,  the  son  of  Jehoia- 
kim,  the  king  of  Judah,  and  all  the  captive  people,  who  have 
been  led  away  to  Babylon,  ivill  I  restore  to  this  place.  We 
see  that  he  was  ever  inflated  with  the  same  arrogance,  and 
that  he  wholly  disregarded  God,  whose  name  he  thus  in  sport 
profaned.  But  all  this  flowed  from  this  fountain,  even  be- 
cause he  had  been  blinded  by  the  righteous  judgment  of  God. 

He  then  confirms  his  own  prophecy,  repeating  its  begin- 
ning, /  have  br^oken  the  yoke  of  the  king  of  Babylon}  He  had 
made  open  for  himself  an  entrance,  by  saying  that  the  de- 
struction of  the  Babylonian  monarchy  was  at  hand;  and  now, 
after  having  given  utterance  to  what  seemed  good  to  him  on 
the  whole  affair,  he  refers  again  to  that  event.  As  then  he 
promised  that  the  monarchy  would  not  stand  longer  than 
two  years,  the  Jews  might  have  supposed  that  they  would 
become  free,  and  might  thus  have  hoped  for  a  happy  state  of 
things ;  and  this  was  the  design  of  the  impostor ;  but  what 
was  the  answer  of  Jeremiah  ?  His  opposition  to  liim  was 
frank  and  firm  ;  but  as  he  saw  that  he  had  incurred  the  ill- 
will  of  the  people,  he  was  anxious  to  remove  it ;  and  before 
he  repeated  what  he  had  said  of  their  seventy  years  in  exile, 
he  shewed  that  he  had  not  eagerly  received  his  commission, 

'  The  tense  here  is  not  correctly  given,  the  words  are,  "  For  I  will  break 
the  yoke  of  the  king  of  Babylon ;"  and  so  arc  all  the  Versions. — Ed. 


CHAP.  XXVIIL  5,  6.        COMMENTARIES  ON  JEREMIAH.  391 

as  though  he  had  been  alienated  from  his  people,  or  had  dis- 
regarded their  welfare,  or  had  been  carried  avvaj  by  some 
morbid  feeling  to  bring  a  sad  and  mournful  message.  He 
therefore  said, — 

5.  Then  the  prophet  Jeremiah  5.  Tunc  dixit  Jeremias  propheta 
said  unto  the  prophet  Ilananiah,  in  Chananife  prophet  se  coram  ociihs 
the  presence  of  the  priests,  and  in  sacerdotum  et  coram  ocuHs  totius 
the  presence  of  all  the  people  that  populi,  qui  stabant  in  dome  Jehovae 
stood  in  the  house  of  the  Lord,  [hoc  est,  in  Teniplo,) 

6.  Even  the  prophet  Jeremiah  6.  Et  dixit  Jeremias  propheta, 
said,  Amen :  the  Lord  do  so :  the  Amen,  sic  faciat  Jehova,  stabiliet 
Lord  perform  thy  words  which  thou  Jehova  sermones  tuos,  quos  prophe- 
hast  prophesied,'to  bring  again  the  tastiad  reducendum  {hoc  est,  ut  re- 
vessels  of  the  Lord's  house,  and  all  ducantur)  vasa  Templi  et  tota  cap- 
that  is  carried  away  captive,  from  tivitas  ex  Babylone  ad  hunc  locum. 
Babylon  into  this  place. 

I  have  shortly  reminded  you  of  the  design  of  the  Prophet ; 
for  it  was  to  be  feared  that  the  people  would  not  hear  him, 
or  at  least  that  they  would  not  well  receive  him,  as  he  had 
threatened  them  and  handled  them  roughly  and  severely. 
We  know  that  men  ever  seek  to  be  flattered  ;  hence  adula- 
tions are  ever  delightfully  received.  Such  is  the  pride  of 
men,  that  they  cannot  bear  to  be  called  to  an  account  for 
what  they  have  done ;  and  they  become  also  indignant, 
when  they  see  their  crimes  and  vices  brought  to  light ;  be- 
sides, they  are  so  delicate  and  tender,  that  they  avoid  as 
much  as  they  can  all  adverse  rumours  ;  and  if  any  fear  assails 
them,  they  instantly  resist. 

Now  Jeremiah  had  been  furnished  with  a  twofold  message, 
to  expose  the  vices  of  the  people,  to  shew  that  the  Jews 
were  unworthy  to  inherit  the  land,  as  they  were  covenant- 
breakers  and  despisers  of  God  and  of  his  Law  ;  and  then,  as 
they  had  been  so  often  refractory  and  perverse,  he  had 
another  message,  tliat  they  would  not  be  suffered  to  escape 
unpunished,  as  they  had  in  so  many  ways,  and  for  so  long  a 
time  continued  to  provoke  God's  wrath  ;  all  tliis  was  very 
displeasing  to  the  people.  It  was  therefore  Jeremiah's  ob- 
ject to  turn  aside  the  false  suspicion  under  which  he  laboured, 
and  he  testified  that  he  desired  nothing  more  than  the  well- 
being  of  the  people  ;  "  Amen,''  he  said,  "  may  it  thus  happen, 
I  wish  I  were  a  false  prophet ;  I  would  willingly  retract,  and 
that  with  shame,  all  that  I  have  hitherto  predicted,  so  great 


392  COMMENTARIES  ON  JEREMIAH.  LECT.  CVII. 

is  my  care  and  anxiety  for  the  safety  of  the  public  ;  for  I 
would  prefer  tlie  welfare  of  the  whole  people  to  my  own  re- 
putation/' But  he  afterwards  added,  as  we  shall  see,  that 
the  promise  of  Hananiah  was  wholly  vain,  and  that  nothing 
would  save  the  people  from  the  calamity  that  was  very  near 
at  hand. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  continuest  to  invite  us  to  thy- 
self, and  often  to  remind  us  of  our  sins,  that  we  may  embrace 
the  hope  of  mercy  that  is  offered  to  us, — O  grant,  that  we  may 
not  be  ungrateful  for  this  so  great  and  invaluable  a  blessing,  but 
come  to  thee  in  real  humility  and  true  repentance,  and  that 
trusting  in  thine  infinite  goodness,  "we  may  not  doubt  but  that 
thou  wilt  be  propitious  to  us,  so  that  we  may  be  kindled  with 
the  desire  for  true  religion,  and  in  all  things  obey  thy  word,  that 
thy  name  may  be  glorified  in  us,  until  we  shall  at  length  come 
into  that  celestial  glory,  which  thy  Son  hath  obtained  for  us  by 
his  blood. — Amen. 


We  began  in  the  last  Lecture  to  explain  the  answer  of 
Jeremiah,  when  he  said  to  Hananiah,  "  May  Grod  confirm 
thy  words,  and  may  the  vessels  of  the  Temple  be  restored  to 
this  place  and  return  together  with  the  captive  people."  We 
briefly  stated  what  is  now  necessary  again  to  repeat,  that 
there  were  two  feelings  in  the  Prophets  apparently  contrary, 
and  yet  they  were  compatible  with  one  another.  Whatever 
God  had  commanded  them  they  boldly  declared,  and  thus 
they  forgot  their  own  nation  when  they  announced  anything 
of  an  adverse  kind.  Hence,  when  the  Prophets  threatened 
the  people,  and  said  that  war  or  famine  was  near  at  hand, 
they  doubtless  were  so  endued  with  a  heroic  greatness  of 
mind,  that  dismissing  a  regard  for  the  people,  they  proceeded 
in  the  performance  of  their  office ;  they  thus  strenuously 
executed  whatever  God  had  commanded  them.  But  they 
did  not  wholly  put  oif  every  humane  feeling,  but  condoled 
with  the  miseries  of  the  people  ;  and  though  they  denounced 


CHAP.  XXVIII.  ;■),  6.       COMMENTARIES  ON  JEREMIAH.  393 

on  them  destruction,  yet  tliey  could  not  but  receive  sorrow 
from  their  own  prophecies.     There  was,  therefore,  no  incon- 
sistency in  Jeremiah  in  wishing  the  restoration  of  the  ves- 
sels of  the  Temple  and  the  return  of  the  exiles,  while  yet  he 
ever  continued  in  the  same  mind,  as  we  shall  hereafter  see. 
If  any  one  objects  and  says  that  this  could  not  have  been 
the  case,  for  then  Jeremiah  must  have  been  a  vain  and  false 
prophet ;  the  answer  to  this  is,  that  the  prophets  had  no 
recourse  to  refined  reasoning,  when  they  were  carried  away 
by  a  vehement  zeal ;  for  we  see  that  Moses  wished  to  be 
blotted  out  of  the  book  of  life,  and  that  Paul  expressed  a 
similar  wish,   even   that  he   might   be  an   anathema  from 
Christ  for  his  brethren.     (Exod.   xxxii.  32  ;    Rom.  ix.  3.) 
Had  any  one  distinctly  asked  Moses,  Do  you  wish  to  perisli 
and  to  be  cut  off  from  the  hope  of  salvation  ?  his  answer,  no 
doubt,  would  have  been,  that  nothing  was  less  in  his  mind 
than  to  cast  away  the  immutable  favour  of  God  ;  but  when 
his  mind  was  wholly  fixed  on  God's  glory,  which  would  have 
been  exposed  to  all  kinds  of  reproaches,  had  the  people  been 
destroyed  in  the  Desert,  and  when  he  felt  another  thing,  a 
solicitude  for  the  salvation  of  his  own  nation,  he  was  at  the 
time  forgetful  of  himself,  and  being  carried  aw^ay  as  it  were 
beyond  himself,  he  said,   "  Rather  blot  me  out  of  the  book 
of  life  \'  and  the  case  of  Paul  was  similar.     And  the  same 
view  we  ought  to  take  of  Jeremiah,  when  he,  in  effect,  said, 
"  I  would  I  were  a  false  prophet,  and  that  thou  hast  pre- 
dicted to  the  people  wdiat  by  the  event  may  be  found  to  be 
true/'     But  Jeremiah  did  not  intend  to  take  away  even  the 
least  thing  from  God's  word  ;  he  only  expressed  a  wish,  and 
surrendered  to  God  the  care  for  the  other,  the  credit  and  the 
authority  of  his  prophecy.     He  did  not,  then,  engage  for  this, 
as  though  he  ought  to  have  made  it  good,  if  the  event  did 
not  by  chance  correspond  wnth  his  prophecy  ;  but  he  left  the 
care  of  this  with  God,  and  thus,  without  any  difficulty,  he 
prayed  for  the  liberation  and  return  of  the  people.     But  it 
now  follows — 

7.  Nevertheless,    hear  thou         7.  Veriim  audi  nunc  (w/,  agedum. /<or- 

novv  this  word  that  I  speak  in  taniis)  sermonem  hunc,  quern  ego  pro- 

thine  ears,  and  in  the  ears  of  nuncio  (pronuncians  sum)  in  aurihus  tuis 

all  the  people:  el  in  auribus  totius  popiili. — 


394j  commentaeies  on  jeremiah.  lect.  cvii., 

8.  The  prophets  that  have  been  8.  Prophetog  qui  fuerunt  ante  me 
before  me  and  before  tliee  of  okl,  et  ante  te  a  seciilo,  et  prophetarunt 
prophesied  both  against  many  coun-  super  terras  multas  {vet,  magnas)  et 
tries,  and  against  great  kingdoms,  regna  magna  de  prtelio,  de  malo  et 
of  war,  and  of  evil,  and  of  pLStilence.  de  peste : 

9.  The  prophet  which  prophesieth  9,  Propheta  qui  prophetaverit  de 
of  peace,  when  the  word  of  the  pro-  pace  [lioc  est,  de  rebus  prosperis,) 
phet  shall  come  to  pass,  ^/((^n  shall  cumveneritsermo(i(i6;6Y,cumeventu 
the  prophet  be  known,  that  the  Lord  comprobatus  fuerit  sermo  prophetfe,) 
hath  truly  sent  him.  cognoscetur  propheta  quod  miserit 

eum  Jehova  in  veritate. 

Jeremiah,  having  testified  that  he  did  not  wish  for  any- 
thing adverse  to  his  own  people,  but  had  a  good  will  towards 
them,  now  adds  that  what  he  had  predicted  was  yet  most 
true.  Here  is  seen  more  fully  what  I  have  said  of  his  two- 
fold feeling ;  for  though  the  Prophet  wished  to  consult  the 
welfare  of  the  people,  he  did  not  yet  cease  to  render  full 
obedience  to  God,  and  to  announce  those  messages  which 
were  at  the  same  time  very  grievous :  thus  Jeremiah  did  not 
keep  silence,  but  became  an  herald  of  God's  vengeance 
against  the  people.  On  the  one  hand,  then,  he  shewed  that 
he  desired  nothing  more  than  the  welfare  and  the  safety  of 
his  people,  and  that  yet  it  was  not  in  his  power  nor  in  that 
of  any  mortal  to  change  tlie  celestial  decree  which  he  had 
pronounced.  We  hence  see  that  God  so  influenced  the  minds 
and  hearts  of  his  servants,  that  they  were  not  cruel  or  bar- 
barous ;  and  yet  they  were  not  made  soft  and  pliable  tlirough 
the  influence  of  humanity,  but  boldly  declared  what  God  had 
commanded  them. 

For  this  reason  he  said,  Nevertheless,  hear  thou  this  tuorcl 
which  I  pronounce  in  thine  ears,  and  in  the  ears  of  all  tlie 
peojyle.  By  these  words  Jeremiah  indirectly  condemned  the 
vanity  of  Hananiah,  who  sought  to  flatter  the  people,  and  by 
his  adulations  hunted  for  favour  and  applause,  as  it  is  usual 
with  such  impostors.  He  then  said  that  it  availed  him 
notliing  to  give  the  people  the  hope  of  a  near  deliverance, 
for  God  had  not  changed  his  purpose.  And  Jeremiah  now 
boldly  and  openly  opposed  him,  as  he  had  sufficiently  re- 
butted that  ill-will  with  which  he  was  unjustly  loaded ;  for 
impostors  ever  find  out  calumnies  by  which  tho}^  assail  the 
i^xithful  servants  of  God.  He  might  at  the  beginning  have 
objected  to  Jeremiah  and  said,  "  Thou  art  alienated  from 


CHAP.  XXVIII.  7-9.       COMMENTARIES  ON  JEREMIAH.  395 

thine  own  nation,  tliou  art  not  touched  by  the  many  miseries 
by  which  we  have  been  hitherto  distressed,  nor  carest  thou 
for  what  may  happen  to  us  in  future.''  Tlius  he  might  have 
kindled  hatred  against  Jeremiah,  had  he  not  cleared  him- 
self But  after  he  had  testified  that  he  felt  kindly  and  was 
well  affected  towards  his  own  nation,  he  assailed  the  impos- 
tor himself,  and  hesitated  not  to  assert  what  seemed  very 
grievous,  that  the  people  would  become  captives. 

Yet  Jeremiah  seems  here  to  have  been  smitten  in  some 
measure  with  fear ;  for  he  did  not  confirm  his  own  prophecy, 
but  left  that  as  it  w^ere  in  suspense ;  and  yet  he  doubtless 
exposed  the  false  declaration  of  Hananiah.  But  we  know 
that  the  whole  of  what  the  Prophet  said  is  not  recited ;  for 
he  only  in  a  brief  way  records  the  heads  or  the  chief  things  ; 
and  further,  as  we  shall  presently  see,  Jeremiah  could  not 
act  as  he  wished  in  the  midst  of  such  a  tumult,  for  he  would 
have  spoken  to  the  deaf;  and  as  Hananiah  had  prejudiced 
the  minds  of  almost  all,  the  holy  Prophet  would  not  have 
been  listened  to  while  there  was  such  a  confusion.  He  was 
therefore  satisfied  with  the  brief  assertion,  that  Grod  would 
soon  shew  that  Hananiah  was  a  false  witness  in  promising 
so  quick  a  return  to  the  captives  and  exiles. 

But  he  makes  here  only  a  general  statement,  The  Prophets 
who  have  been  before  me  and  thee,  and  prophesied  against  many 
(or  great)  lands,  and  against  great  kingdoms,  have  prophesied 
of  war,  and  of  evil,  and  of  pestilence.  The  word  Iiyi,  roe, 
evil,  is  placed  between  two  other  kinds  of  evil ;  but  it  is  to 
be  taken  here  no  doubt  for  famine,  as  it  is  evident  from 
many  other  passages.^  Then  he  adds,  changing  the  number, 
"  When  any  prophet  spoke  of  peace,  the  event  proved  whether 

'  More  than  twenty  ^ISS.  read  3i7"l,  "  famine,"  which  may  be  consi- 
dered as  the  true  reading,  though  all  the  Versions  favour  the  other. 

It  is  rather  difficult  to  render  this  verse.  Calvin  here  repeats  the  word 
"  prophesied,"  which  perhaps  would  be  the  best  construction.  There  is  a  1 
before  "prophesied"  in  the  text,  which  connects  it  with  '-have  been/'  I 
would  then  render  it  as  follows. — 

8.  The  prophets,  who  have  been  before  me  and  before  thee  from  the 
beginning,  and  have  prophesied  concerning  many  lands  and  against 
mighty  kingdoms,  have  prophesied  of  war,  and  of  famine,  and  of  pes- 
tilence. 
There  were  prophets  who  did  not  prophesy  "  concerning  many  lands,"  &c. ; 
he  refers  not  to  these,  but  to  those  who  had  done  this. — Ed. 


396  COMMENTARIES  ON  JEREMIAH.  LECT.  CVII. 

or  not  he  was  a  true  prophet.^  Now,  experience  itself  will 
shortly  prove  thee  to  be  false,  for  after  two  years  the  people 
who  are  now  in  Babylon  will  be  still  there  under  oppression, 
and  the  condition  of  the  residue  will  be  notliing  better,  for 
those  who  now  remain  in  the  city  and  throughout  all  Judea 
shall  be  driven  into  exile  as  well  as  their  brethren/' 

Jeremiah  seems  here  to  conclude  that  those  alone  are  to 
be  deemed  true  prophets  who  prove  by  the  event  that  they 
have  been  sent  from  above ;  and  it  not  only  appears  that 
this  may  be  gathered  from  his  words,  but  it  may  also  be 
shewn  to  be  the  definition  of  a  true  prophet ;  for  when  the 
event  corresponds  with  the  prophecy,  there  is  no  doubt  but 
that  he  who  predicted  what  comes  to  pass  must  have  been 
sent  by  God.  But  we  must  bear  in  mind  what  is  said  in 
Deut.  xiii.  1,  2,  where  God  reminds  the  people  that  even 
when  the  event  answers  to  the  prophecy,  the  prophets  are 
not  to  be  thoughtlessly  and  indiscriminately  believed,  as 
though  they  predicted  what  was  true ;  "  for  God,''  he  says, 
"  tries  thee,"  that  is,  proves  thy  faith,  wliether  thou  wilt  be 
easily  carried  away  by  every  wind  of  doctrine."  But  there 
are  two  passages,  spoken  by  Moses  himself,  which  at  the  first 
sight  seem  to  militate  the  one  against  the  other.  We  have 
already  quoted  the  first  from  Deuteronomy,  the  thirteenth 
chapter ;  we  have  the  other  in  the  eighteenth  chapter,  verse 
3  8,  "The  prophet  who  has  predicted  what  is  found  to  be 
true,  I  have  sent  him."  God  seems  there  to  acknowledge  as 
liis  faithful  servants  those  who  foretell  what  is  true.     But 

»  It  is  not  tlie  past  but  the  future  tense  is  used  here,  "  The  prophet, 
who  shall  prophesy  of  peace,"  &c.  ;  so  the  versions,  except  the  Vnlg.  In 
the  former  verse  Jeremiah  speaks  of  what  all  the  previous  prophets  had 
predicted,  that  is,  of  war,  famine,  and  pestilence,  as  to  variou^  kingdoms, 
and  Judah  no  doubt  as  forming  a  part  of  them.  Now,  in  this  verse  he 
seems  to  say.  that  if  a  prophet  should  be  found  speaking  a  different  lan- 
guage, contrary  to  that  of  all  former  prophets,  the  event  alone,  the  fulfil- 
ment of  his  prophecy  alone  could  prove  him  a  true  prophet.  lie  intimates 
that  as  Hananiah  said  things  contrary  to  all  former  prophets,  he  was  not 
to  be  believed  until  what  he  said  came  to  pass.  'I'lie  verse  may  be  thus 
rendered, — 

9.  The  prophet  who  shall  prophesy  (or  who  prophesies)  of  peace,  Mhcn 
the  word  of  that  prophet  shall  come,  he  will  be  known  as  the  pro- 
phet whom  Jehovah  hath  sent  in  truth. 

The  first  word,  "  the  prophet,"  is  a  nominative  case  absolute,  many  in- 
stances of  which  are  found  in  Hebrew. —  Ed. 


CHAP.  XXYIII.  7-9.       COMMENTARIES  ON  JEREMIAH.  o97 

Moses  had  before  reminded  the  people  that  even  impostors 
sometimes  speak  the  trutli,  but  that  they  ought  not  on  this 
account  to  be  believed.  But  we  must  remember  what  God 
often  declares  by  Isaiah,  when  he  claims  to  himself  alone 
the  foreknowledge  of  things,  "  Go,"  he  says,  "  and  inquire 
whether  the  gods  of  the  Gentiles  will  answer  as  to  future 
things."  (Isaiah  xliv.  7.)  We  see  that  God  ascribes  to  himself 
alone  this  peculiarity,  that  he  foreknows  future  events  and  tes- 
tifies respecting  them.  And  surely  nothing  can  be  more  clear 
than  that  God  alone  can  speak  of  hidden  things :  men,  indeed, 
can  conjecture  this  or  that,  but  they  are  often  mistaken. 

With  regard  to  the  devil,  I  pass  by  those  refined  disquisi- 
tions with  which  Augustine  especially  wearied  himself;  for 
above  all  other  things  he  toiled  on  this  point,  how  the  devils 
reveal  future  and  hidden  things  ?  He  speculated,  as  I  have 
said,  in  too  refined  a  manner.  But  the  solution  of  the  difii- 
culty,  as  to  the  subject  now  in  hand,  may  be  easily  given. 
We  first  conclude,  that  future  events  cannot  be  known  but 
by  God  alone,  and  that,  therefore,  prescience  is  his  exclusive 
property,  so  that  nothing  that  is  future  or  hidden  can  be 
predicted  but  by  him  alone.  But,  then,  it  does  not  follow 
that  God  does  not  permit  liberty  to  the  devil  and  his  minis- 
ters to  foretell  something  that  is  true.  How  ?  As  the  case 
was  with  Balaam,  who  was  an  impostor,  ready  to  let  on  hire 
or  to  sell  his  prophecies,  as  it  is  well  known,  and  yet  lie  was 
a  prophet.  But  it  was  a  peculiar  gift  to  foretell  things  : 
whence  had  he  this  ?  Not  from  the  devil  any  farther  than 
it  pleased  God  ;  and  yet  the  truth  had  no  other  fountain 
than  God  himself  and  his  Spirit.  When,  therefore,  the 
devil  declares  what  is  true,  it  is  as  it  were  extraneous  and 
adventitious. 

Now,  as  we  have  said,  that  God  is  the  source  of  truth,  it 
follows  that  the  prophets  sent  by  him  cannot  be  mistaken  ; 
for  they  exceed  not  the  limits  of  their  call,  and  so  they  do 
not  speak  falsely  of  hidden  things  ;  but  when  they  declare 
this  or  that,  they  have  him  as  their  teacher.  But  these 
terms,  as  they  say,  are  not  convertible — to  foretell  what  is 
true  and  to  be  a  true  prophet :  for  some,  as  I  have  said, 
predict  what  is  found  afterwards  by  trial  and  experience  to 


398  COMMENTARIES  ON  JEREMIAH.  LECT.CVII. 

be  true,  and  yet  they  are  impostors ;  nor  did  God,  in  the 
eighteenth  chapter  of  Deuteronomy,  intend  to  give  a  certain 
definition  by  which  his  own  j^rophets  are  to  be  distinguished  ; 
but  as  he  saw  that  the  Israelites  would  be  too  credulous,  so 
as  greedily  to  lay  hold  on  anything  that  might  have  been  said, 
he  intended  to  restrain  that  excess,  and  to  correct  that  immo- 
derate ardour.  Hence  he  commanded  them  to  expect  the 
event,  as  though  he  had  said,  "  If  any  arise  among  you  who 
will  promise  this  or  that  in  my  name,  do  not  immediately 
receive  what  they  may  announce ;  but  the  event  will  shew 
whether  I  liave  sent  them/'  So  also,  in  this  place,  Jeremiah 
says,  that  the  true  prophets  of  God  had  spoken  efficiently, 
as  they  had  predicted  nothing  but  what  God  had  ratified 
and  really  proved  to  have  come  from  him. 

Thus,  then,  we  ought  to  think  of  most,  that  is,  that  those 
who  predict  wdiat  is  true  are  for  the  most  part  the  prophets 
of  God :  this  is  to  be  taken  as  the  general  rule.  But  we 
cannot  hence  conclude,  that  all  those  who  apparently  predict 
this  or  that,  are  sent  by  God,  so  that  the  whole  of  what  they 
teach  is  true  :  for  one  particular  prophecy  would  not  be  suf- 
ficient to  prove  the  truth  of  all  that  is  taught  and  preached. 
It  is  enough  that  God  condemns  their  vanity  who  speak  from 
their  own- hearts  or  from  their  own  brains,  when  the  event 
does  not  correspond.  At  the  same  time  he  points  out  his 
own  prophets  by  this  evidence, — that  he  really  shews  that 
he  has  sent  them,  when  he  fulfils  what  has  been  predicted 
by  them.  As  to  false  prophets  there  is  a  special  reason 
why  God  permits  to  them  so  much  liberty,  for  the  world  is 
w^orthy  of  such  reward,  when  it  w^illingly  offers  itself  to 
be  deceived.  Satan,  the  i^ither  of  lies,  lays  everywhere  his 
snares  for  men,  and  they  who  run  into  them,  and  wish  to 
cast  themselves  on  his  tenterhooks,  deserve  to  be  given  up 
to  believe  a  lie,  as  they  will  not,  as  Paul  says,  believe  the 
truth.     (2  Thess.  ii.  10,11.) 

We  now  then  see  what  was  the  object  of  Jeremiah :  his 
design  was  not  to  prove  that  all  were  true  prophets  who 
predicted  something  that  was  true,  for  this  was  not  liis  sub- 
ject ;  but  he  took  up  another  point, — that  all  who  predicted 
this  or  that,  which  was  afterwards  found  to  be  vain,  were 


CHAP.  XXVIII.  7-9.       COMMENTARIES  ON  JEREMIAH.  399 

thus  convicted  of  falsehood.  If  then  any  one  predicted  what 
was  to  be,  and  the  thing  itself  came  not  to  pass,  it  was  a  suf- 
iicient  proof  of  liis  i)resumption  :  it  hence  appeared,  that  he 
was  not  sent  of  God  as  he  boasted.  This  was  the  object  of 
Jeremiah,  nor  did  he  go  beyond  it ;  for  he  did  not  discuss 
the  jDoint,  whether  all  who  predicted  true  things  were  sent 
from  above,  and  whether  all  their  doctrines  were  to  be  cre- 
dited and  they  believed  indiscriminately  ;  this  was  not  the 
subject  handled  by  Jeremiah  ;  but  he  shewed  that  Hananiah 
was  a  false  prophet,  for  it  would  appear  evident  after  two 
years  that  he  had  vainly  spoken  of  what  he  had  not  received 
from  God's  Spirit.  And  the  same  thing  Moses  had  in  view, 
as  I  have  already  explained. 

As  to  the  prophets,  wdio  had  been  in  all  ages  and  prophe- 
sied respecting  many  lands  and  great  kingdoms,  they  must 
be  considered  as  exclusively  the  true  prophets  :  for  though 
there  had  been  some  prophets  among  heathen  nations,  yet 
Jeremiah  w^ould  not  have  thought  them  worthy  of  so  great 
an  honour  ;  and  it  would  have  been  to  blend  together  sacred 
and  profane  things,  had  he  placed  these  vain  foretellers  and 
the  true  prophets  in  the  same  rank.  But  we  know  that  all 
God's  servants  had  so  directed  their  discourse  to  the  elect 
people,  as  yet  to  speak  of  foreign  kingdoms  and  of  far  coun- 
tries ;  and  this  has  not  been  without  reason  distinctly  ex- 
pressed ;  for  when  they  spoke  of  any  monarchy  they  could 
not  of  themselves  conjecture  wdiat  would  be:  it  was  there- 
fore necessary  for  them  thus  to  speak  by  the  impulse  of  the 
Holy  Spirit.  Were  I  disposed  to  assume  more  than  what 
is  lawful,  and  to  pretend  that  I  possess  some  special  gift  of 
prophesying,  I  could  more  easily  lie  and  deceive,  were  I  to 
speak  only  of  one  city,  and  of  the  state  of  things  open  before 
my  eyes,  than  if  I  extended  my  predictions  to  distant  coun- 
tries :  when  therefore  Jeremiah  says  that  the  prophets  had 
spoken  of  divers  and  large  countries,  and  of  most  powerful 
kingdoms,  he  intimates  that  their  jDredictions  could  not  have 
been  ascribed  to  human  conjectures  ;  for  were  any  one  pos- 
sessed of  the  greatest  acuteness,  and  were  he  to  surpass 
angels  in  intelligence,  he  yet  could  not  predict  what  is  here- 
after to  take  place  in  lands  beyond  the  seas      But  whatever 


400  COMMENTARIES  ON  JEREMIAH.  LECT.  CVII. 

had  been  predicted  by  the  prophets,  God  sanctioned  it  by 
the  events  of  time.  It  then  follows  that  their  call  was  at 
the  same  time  sanctioned  ;  that  is,  when  God  as  it  were  rati- 
fied from  heaven  what  they  had  spoken  on  earth.  Whether 
therefore  the  prophets  spoke  of  peace,  that  is,  of  prosperity, 
or  of  war,  famine,  and  pestilence,  when  experience  proved 
that  true  which  they  had  said,  their  own  authority  was  at  the 
same  time  confirmed,  as  though  God  had  shewed  that  they 
had  been  sent  by  him. 

We  must  also  notice  the  word  H^X^,  beamet,  he  says  that 
God  sent  them  in  truth.  He  condemns  here  the  boldness 
which  impostors  ever  assume  ;  for  they  surpass  God's  faith- 
ful servants  in  boasting  that  they  have  been  sent.  As  then 
they  w^ere  thus  insolent,  and  by  a  fallacious  pretence  of  having 
been  called  to  their  office,  deceived  unwary  men,  the  Pro- 
phet adds  here  this  clause,  intimating  that  they  were  not  all 
sent  in  truth.  He  thus  conceded  some  sort  of  a  call  to  these 
unprincipled  men,  but  yet  shewed  how  much  they  differed 
from  God's  servants,  whose  call  was  sealed  by  God  himself. 
It  follows — 

10.  Then  Hananiah  the  prophet  10.  Et  abstulit  Chananias  pro- 
took  the  yoke  from  off  the  prophet  pheta  ligamen  illud  (vinculum)  e 
Jeremiah  s  neck,  and  brake  it.  collo  Jereraije  prophetse,  et  confregit 

illud. 

11.  And  Hananiah  spake  in  the  11.  Et  dixit  Chananias  in  oculis 
presence  of  all  the  people,  saying,  totius  populi  {Jioc  est,  coram  toto 
Thus  saith  the  Lord,  Even  so  will  populo  loquutus  est,)  dicendo.  Sic 
I  break  the  yoke  of  Nebuchadnezzar  dicit  Jehova,  In  hunc  modum  con- 
king of  Babylon  from  the  neck  of  fringamjugumNebuchadnezer,  regis 
all  nations  within  the  space  of  two  Babylonii  cum  adhuc  {id  est  simulac) 
full  years.  And  the  prophet  Jere-  fuerunt  duo  anni  dierum  e  collo  om- 
miah  went  his  way.  nium  gentium  :  et  profectus  est  Je- 

remias  propheta  per  viam  suam. 

It  was  not  enough  for  the  impostor  to  resist  the  holy  ser- 
vant of  God  to  his  face,  without  laying  sacrilegious  hands  on 
that  visible  symbol,  by  which  it  had  pleased  God  to  testify 
that  the  Prophet's  message  was  true.  For  such  was  the 
tardiness  of  the  people,  nay,  their  insensibility,  that  they 
could  not  be  much  moved  by  words;  therefore  God  added  a 
symbol,  for  Jeremiah  carried  cords  or  bands  around  his  neck  : 
and  it  was  a  sign  of  reproach  before  men,  yet,  in  order  to 
touch  the  people,  he  refused  not  to  undergo  that  reproach. 


CHAP.  XXVITI.  ]  0-1 1.       COMMENTARIES  ON  JEREMIAH.  401 

The  band  then  on  the  neck  of  Jeremiah  was  like  a  sacra- 
ment ;  for  it  was  a  visible  sign  to  establisli  the  credit  of  his 
message.  And  what  did  Hananiah  do  ?  After  having  in- 
solently inveighed  against  Jeremiah,  and  promised  deliver- 
ance to  the  people  after  two  years,  he  violently  broke  and 
took  off  the  cord  or  the  band  which  Jeremiah  had  around 
his  neck. 

We  hence  see  how  great  and  how  impetuous  is  the  fury  of 
those  whom  the  devil  impels :  for  when  once  they  arrive  at 
that  degree  of  temerity  as  to  dare  to  resist  the  word  of  God, 
and,  were  it  possible,  to  cast  him  from  his  own  throne,  they 
spare  no  symbols  of  his  power  and  glory.  We  ought  espe- 
cially to  notice  this  madness  of  Hananiah  ;  for  he  not  only 
resisted  God's  servant,  and  endeavoured  to  subvert  his  pro- 
phecy, but  also  snatched  away  the  bands,  that  he  might 
set  up  the  falsehood  of  the  devil  in  opposition  to  the  true 
sacrament.  This  sign,  as  we  have  said,  availed  to  confirm 
the  prophecy  of  which  we  have  heard ;  but  what  was  done 
by  Hananiah  ?  he  not  only  took  away  that  sign,  but  by 
breaking  the  bands  he  attracted  the  attention  of  men,  and  by 
such  a  representation  made  them  to  believe  that  there  w^ould 
be  in  two  years  a  deliverance.  Then  Hananiah  displayed 
his  furious  zeal  in  two  ways  ;  for  lie  profaned  that  symbol 
which  Jeremiah  had  adopted  according  to  God's  command, 
and  he  also  took  it  away,  as  though  he  aimed  to  be  above 
God,  and  to  overthrow  his  truth,  and  would  triumph  over  it. 

The  same  thing  we  now  see  done  under  the  Papacy  :  for 
we  know  that  what  Christ  had  commanded  has  been  either 
corrupted,  or  obscured,  or  blotted  out  by  them  ;  and  they  have 
also  devised  fictitious  sacraments  and  innumerable  pom- 
pous rites,  by  which  they  fascinate  foolish  and  credulous 
men.  The  same  did  Hananiah  ;  and  therefore  his  disciples 
and  imitators  are  the  Papists  ;  who  not  only  reject  or  exte- 
nuate the  testimonies  which  have  come  from  God,  but 
plainly  dishonour  his  sacraments  by  arrogantly  bringing  for- 
ward their  own  devices  and  inventions. 

We  must  also  notice  how  craftily  this  impostor  insinuated 
himself;  for  he  seemed  to  imitate  the  true  prophets  of  God, 
for  he  set  a  sign  before  the  people,  and  then  added  a  doc- 

VOL.    III.  2  c 


402  COMMENTARIES  ON  JEREMIAH.  LECT.  CVII* 

trine.  The  Papists  have  their  empty  signs,  but  they  only 
delight  the  eyes,  while  yet  they  have  no  care  nor  concern 
for  the  ears.  But  Hananiah  came  still  nearer  to  God's 
servants,  so  that  he  might  deceive  even  those  who  were  not 
stupid.  What,  indeed,  could  we  desire  more  in  this  man 
tlian  that  he  should  set  forth  a  sign  ?  He  also  added  the 
name  of  God  and  declared  what  was  his  purpose,  In  this 
manner  will  I  break  the  yoke  of  Nebuchadnezzar :  nor  did 
he  speak  in  his  own  name,  but  assumed  the  person  of  God, 
Thus  saith  Jehovah,  I  will  break  the  yoke  of  Nebuchadnezzar. 
But  as  we  have  elsewhere  said,  this  preposterous  imitation 
of  the  devil  ought  not  to  disturb  pious  minds  ;  for  God  ever 
sup23lies  his  own  people  with  the  spirit  of  discernment,  pro- 
vided they  humbly  pray  to  him.  And  therefore  whenever 
Jeremiah  repeated  the  word  prophet,  which  he  conceded  to 
Hananiah,  as  he  assumed  it  himself,  for  whenever  he  spoke 
of  Hananiah,  he  honoured  him  with  this  name,  even  that 
he  was  a  prophet, — the  holy  man  was  not  ignorant  what  an 
occasion  of  offence  it  was,  when  a  prophet,  who  is  so  acknow- 
ledged in  the  Church  of  God,  is  yet  the  minister  of  Satan, 
a  liar  and  an  impostor.  But  his  object  was  to  warn  us  in 
due  time,  lest  novelty  should  frighten  us  when  any  boasts 
of  the  title  of  a  projDhet.  So  the  Papists  brag  that  they  are 
prelates  and  bishops,  and  boast  that  they  are  the  successors 
of  the  Apostles  :  but  the  devil  is  their  chief,  who  calls  him- 
self the  Vicar  of  Christ  on  the  earth.  Then  Jeremiah  de- 
signedly called  Hananiah  so  many  times  a  prophet,  so  that 
our  faith,  when  any  such  thing  happens  to  us,  may  not  fail, 
as  though  some  new  thing  had  taken  place.  I  cannot  to-day 
finish  the  last  part  of  the  verse. 

PRAYER. 

Grant,  Almighty  God,  that  since  thou  wouklest  so  try  the  constancy 
of  our  faith  as  to  permit  the  devil  to  blend  his  lies  with  thy  holy 
truth,  we  may  not  yet  be  entangled  in  them,  but  be  attentive  to 
that  light  which  thou  scttest  before  us,  and  by  which  thou  guidest 
us  into  the  way  of  salvation ;  and  may  we  in  the  spirit  of  docility 
so  offer  ourselves  to  be  ruled  by  thee,  that  thou  mayest  also  be- 
come our  faithful  and  infallible  leader,  until  we  shall  at  length 
attain  that  eternal  life  which  has  been  obtained  for  us  by  the 
blood  of  thine  only-begotten  Son. — Amen. 


CHAP,  xxvrir.  10, 1 1 .     commentaries  on  jeremiah.  403 


ILectiire  ^ne  i^untiteti  anO  &iqWh 

Hananiah,  after  having  broken  the  bands  of  Jeremiah, 
predicted  tliat  God  would  liberate  the  Jews  as  well  as  other 
nations  from  under  the  yoke  of  King  Nebuchadnezzar  ;  and 
it  is  at  length  added,  that  Jeremiah  went  his  way ;  by  which 
words  the  Prophet  intimates  that  he  left  the  place,  for  he 
was  unwilling  contentiously  to  dispute  with  a  violent  man, 
or  rather  with  a  wild  beast ;  for  it  is  probable,  nay,  it  may 
be  concluded  as  certain,  that  Hananiah  had  great  power  in 
the  Temple,  for  his  prophecies  were  plausible.  For  as  men 
always  seek  flatteries,  when  they  heard  promised  to  them 
what  was  especially  desirable,  even  an  end  to  all  their  evils 
and  calamities  after  two  years,  all  of  them  greedily  received 
what  the  impostor  had  said.  Besides,  not  only  his  tongue 
fought  against  Jeremiah,  but  also  his  hands,  for  he  violently 
assailed  the  holy  man  when  he  broke  his  bands.  Hence 
Jeremiah  could  not  have  acted  otherwise  than  to  turn  aside 
as  it  were  from  the  storm  ;  nor  did  he  do  this  through  fear, 
but  because  he  saw  that  his  adversary  would  be  his  superior 
in  wrangling,  nor  did  he  hope  to  be  heard  amidst  noise  and, 
clamours  ;  for  he  saw  that  a  great  tumult  would  immediately 
rise  if  he  began  to  speak.  He  found  it  therefore  necessary 
to  withdraw  from  the  people. 

We  are  hereby  reminded  that  we  ought  wisely  to  consider 
what  occasions  may  require ;  for  it  is  not  right  nor  expe- 
dient to  speak  always  and  everywhere.  When,  therefore, 
the  Lord  opens  our  mouth,  no  difficulties  ought  to  restrain 
us  so  as  not  to  speak  boldly  ;  but  when  there  is  no  hope  of 
doing  good,  it  is  better  sometimes  to  be  silent  than  to  excite 
a  great  multitude  without  any  profit.  True  indeed  is  that 
saying  of  Paul,  that  we  ought  to  be  instant  out  of  season, 
(2  Tim.  iv.  2  ;)  but  he  means,  that  the  ministers  of  Christ, 
though  they  may  sometimes  offend  and  exasperate  the  minds 
of  many,  ought  not  yet  to  desist  but  to  persevere.  But  Jere- 
miah had  no  hearers,  and  the  whole  people  were  so  incensed, 
that  he  could  do  nothing  against  that  impostor  even  if  he 
exposed  himself  to  death.     He  therefore  was  silent,  for  he 


404  COMMENTARIES  ON  JEREMIAH.  LECT.  CVIIt. 

had  already  discharged  the  duties  of  his  office ;  he  might 
have  also  withdrawn,  that  he  might  come^urnished  with  new 
messages,  and  thus  endued  with  new  authority,  as,  indeed, 
it  appears  from  what  follows, — 

12.  Then  the  word  of  the  Lord  12.  Et  fuit  sermo  Jehovse  ad 
came  unto  Jeremiah  the  prophet,  Jereraiam,  postquam  confregit  Cha- 
(after  that  Hananiah  the  prophet  naniah  propheta  jugum  {aut,  vincu- 
had  broken  the  yoke  from  off'  the  lum)  e  collo  Jeremije  prophetse, 
neck  of  the  prophet  Jeremiah,)  say-  dicendo, 

13.  Go  and  tell  Hananiah,  saying,  13.  Vade  et  loquere  cum  Chana- 
Thus  saith  the  Lord,  Thou  hast  nia,  dicendo,  (alloquere  Chananiam, 
broken  the  yokes  of  wood ;  but  dicendo,)  Sic  dicit  Jehova,  Vincuhi 
thou  shalt  make  for  them  yokes  of  lignea  fregisti ;  fac  autem  tibi  loco 
iron.  illorum  vincula  ferrea. 

It  hence  appears  that  Jeremiah  had  regard  only  to  the 
common  benefit  of  the  people,  and  that  he  wisely  kept  silence 
for  a  time,  that  he  might  not  throw  pearls  before  swine,  and 
thus  expose  in  a  manner  the  holy  name  of  God  to  the  inso- 
lence of  the  ungodly.  He  therefore  waited  until  he  might 
again  go  forth  with  new  messages,  and  thus  secure  more 
credit  to  himself.  For  had  he  contended  longer  with  Hana- 
niah, contentions  Avould  have  been  kindled  on  every  side, 
there  would  have  been  no  hearing  in  a  tumult,  and  the  Jews 
would  have  wholly  disregarded  anything  he  might  have  then 
spoken.  But  as  he  had  withdrawn  from  the  crowd,  and  was 
afterwards  sent  by  God,  the  Jews  could  not  have  so  pre- 
sumptuously despised  him  or  his  doctrine.  This,  then,  was 
the  reason  why  he  was  for  a  short  time  silent. 

If  he  feared  and  trembled  in  the  midst  of  these  commo- 
tions, God  in  due  time  confirmed  him  by  giving  him  new 
commands  :  The  word  of  Jehovah,  he  says,  came  to  Jeremiali, 
after  Hananiah  broke  the  band  from  his  neck.  By  these 
words  he  intimates,  that  the  ungodly,  however  insolently 
they  may  rise  up  against  God,  ever  depart  with  shame  and 
reproach.  For  Hananiah  had  not  only  opposed  Jeremiah  by 
his  words  and  tongue,  but  had  also  broken  the  cords  or  bands 
from  his  neck.  This,  then,  the  Prophet  now  repeats,  in 
order  that  he  might  shew,  as  it  were  by  his  finger,  that 
Hananiah  by  his  audacity  gained  nothing,  except  that  he 
rendered  his  vanity  more  notorious. 

Now  it  is  an  abrupt  sentence  when  ho  says,  Go  and  speak 


CIIAr.XXVlII.  14.      COMMENTARIES  ON  JEREMIAH.  405 

to  Hananiah,  saying,  Thus  saith  Jehovah,  Thou  hast  broken 
the  wooden  hands ;  hat  make  to  thee  iron  hands;  Jeremiah 
does  not  keep  to  the  same  point ;  for  in  the  first  clause  he 
relates  what  he  had  been  commanded  to  say  to  Hananiah  ; 
and  in  the  second  he  relates  what  God  had  commanded  him 
to  do,  even  iron  bands.  But  there  is  no  obscurity  as  to  the 
meaning ;  for  doubtless  the  Prophet  might  have  arranged 
his  words  thus,  "  Thou  hast  broken  the  bands  from  my  neck  ; 
but  God  has  commanded  me  to  make  new  ones  from  iron."^ 
Though  Jeremiah,  then,  only  tells  us  here  that  God  com- 
manded him  to  make  iron  bands,  it  may  yet  be  easily  con- 
cluded that  when  he  spoke  of  w^ooden  bands  he  at  the  same 
time  added  what  he  relates  of  iron  bands,  but  in  a  different 
connection.     Now  follows  the  explanation, — 

14.  For  thus  saith  the  Lord  of  14.  Quoniam  sic  dicit  Jehova 
hosts,  the  God  of  Israel,  I  have  put  exercituum,  Deus  Israel,  jugum  fer- 
a  yoke  of  iron  upon  the  neck  of  all  reum  imposui  super  collum  omnium 
these  nations,  that  they  may  serve  gentium  istorum,  ut  serviant  Xebu- 
Nebuchadnezzar  king  of  Babylon;  chadnezer,  regi  Babylonis,  et  str- 
and they  shall  serve  him :  and  I  have  vient  ci,  atque  etiam  bestiam  agri 
given  him  the  beasts  of  the  field  also,  dedi  illi. 

It  would  have  been  a  vain  spectacle,  had  Jeremiah  brought 
only  his  iron  band  around  his  neck  ;  but  when  he  added  an 
explanation  of  the  symbol,  he  no  doubt  prevailed  on  many 
to  believe  his  prophecy,  and  rendered  those  inexcusable  who 
had  hardened  themselves  in  their  wickedness.  But  it  is 
worthy  of  being  observed,  that  God  replaced  the  wooden 
bands  with  iron  bands  ;  and  he  did  this,  because  the  whole 
people  had  through  their  foolish  and  wicked  consent  approved 
of  the  madness  of  that  impostor,  who  had  dared  to  profane 
that  symbol,  by  which  God  had  testified  that  he  did  not 
speak  in  vain,  but  seriously  by  the  mouth  of  his  servant. 

A  profitable  doctrine  may  be  hence  elicited, — that  the 
ungodly  by  barking  against  God  gain  nothing,  except  that 

1  It  appears  that  the  true  reading  has  been  retained  here  only  by  the 

Sept.  when  the  verb  "  make"  is  given  in  the  first  person ;  the  difference  is 

only  the  addition  of  ■• ;  then  the  sentence  would  be, — 
The  yokes  of  wood  thou  hast  broken. 
But  I  have  made  for  them  yokes  of  iron. 

Or  if  the  vau  be  considered  conversive,  the  line  would  be, — 
But  I  will  make  for  them  yokes  of  iron. 

The  exigency  of  a  passage  is  one  of  our  best  guides. — Ed. 


406  COMMENTARIES  ON  JEREMIAH.  LECT.  CVIII. 

they  kindle  more  and  more  bis  wrath,  and  thus  render  double 
their  own  evils,  like  a  dog,  who  being  ensnared  obstinately 
strives  to  extricate  himself  from  the  snare  and  to  shake  it 
oiF,  and  thus  strangles  himself.  In  like  manner  the  ungodl}^ 
the  more  they  resist  God,  the  heavier  judgment  they  procure 
for  themselves.  And,  therefore,  whenever  God  declares  to 
us  that  he  is  oifended  with  our  sins,  we  ought  to  take  heed, 
lest  while  we  seek  to  break  the  wooden  bands,  he  be  prepar- 
ino^  ''vnd  forminof  for  us  iron  bands.  Our  condition  will  ever 
become  worse,  unless  we  humbly  deprecate  God's  wrath  as 
soon  as  it  appears,  and  also  patiently  submit  to  his  scourges 
when  he  chastises  us  for  our  offences.  "VVe  ought  then  to 
bear  this  in  mind  as  to  the  wooden  and  iron  bands. 

He  adds.  Upon  the  neck  of  all  these  nations.  The  Jews, 
as  it  has  been  stated,  hoped  that  Nebuchadnezzar  could  be 
in  a  moment  driven  back  beyond  the  Euphrates,  and  would 
be  made  to  surrender  other  countries  which  he  had  occupied  ; 
and  all  the  neighbouring  nations  had  conspired,  and  sent 
ambassadors  here  and  there  ;  and  when  the  Amorites,  the 
Moabites,  and  other  nations  gave  encouragement  to  the  Jews, 
they  also  in  their  turn  animated  others,  so  that  the}^  might 
all  make  an  assault  on  the  Babylonians.  As,  then,  such  a 
secret  conspiracy  gave  courage  to  the  Jews,  this  was  the 
reason  why  the  Prophet  spoke  of  other  nations.  He  says. 
And  they  shall  serve  him.  He  had,  indeed,  already  subdued 
all  these  countries ;  but  the  Prophet  means,  that  the  domi- 
nation of  the  king  of  Babylon  would  continue,  though  Hana- 
niah  had  said,  that  it  would  stand  only  for  two  years.  Con- 
tinuance, then,  is  set  in  opposition  to  a  short  time,  as  though 
the  Prophet  had  said,  "Let,  indeed,  the  nations  chafe  and 
fret,  but  they  shall  abide  under  the  yoke  of  King  Nebuchad- 
nezzar, and  in  vain  shall  they  attempt  to  extricate  themselves, 
for  God  has  delivered  them  up  to  bondage.'' 

This  servitude  may  at  the  same  time  be  explained  in  an- 
other way  ;  the  condition  of  these  nations  was  bearable,  as 
long  as  Nebuchadnezzar  ordered  tribute  to  be  paid  ;  and 
when  he  sent  his  prefects,  the  object  was  no  other  tlian  to 
retain  possession ;  but  when  he  found  that  they  could  not 
be  otherwise  subdued  than  by  a  harder  servitude,  he  began 


CHAP.  XXVIll.  1  4.      COMMENTARIES  ON  JEREMIAH.  407 

to  exercise  great  tyranny,  though  he  had  been  before  an  en- 
durable master.  The  same  thing  ma}^  be  also  said  of  the 
Jews ;  for  we  know  that  they  had  been  tributaries  to  the 
king  of  Babylon  ;  and  as  he  had  spared  them,  his  humanity 
might  have  been  deemed  a  sort  of  liberty  ;  but  when  he 
found  that  a  hard  wood  could  not  be  split  but  by  a  hard 
wedge,  he  began  more  violently  to  oppress  them.  Then  that 
servitude  began  which  is  now  mentioned.  The  Jews,  there- 
fore, began  then  really  to  serve  the  king  of  Babylon,  when 
he  saw  that  they  would  not  endure  that  bearable  yoke  which 
he  had  laid  on  them,  but  in  their  obstinacy  and  pride  ever 
struggled  against  it. 

The  Prophet  adds,  The  beast  of  the  field  have  1  also  given 
him.  By  these  words  he  indirectly  upbraids  the  Jews,  as  we 
have  before  reminded  you,  with  their  perverseness,  because 
they  perceived  not  that  it  was  the  righteous  judgment  of 
God,  that  Nebuchadnezzar  imposed  laws  on  them  as  a  con- 
queror ;  for  they  would  have  been  defended  by  a  celestial 
aid,  as  it  is  said  by  Moses,  had  they  not  deprived  themselves 
of  it.  (Deut.  xxix.  25.)  As,  then,  they  had  long  rejected 
the  protection  of  God,  hence  it  was  that  Nebuchadnezzar  in- 
vaded their  country  and  conquered  them.  As  they  now  con- 
tinued to  bite  and  champ  their  bridle,  the  Prophet  exposes 
their  madness ;  for  they  did  not  humble  themselves  under 
the  mighty  hand  of  God,  while  wild  beasts,  void  of  reason 
and  understanding,  perceived  that  it  happened  through  God's 
secret  and  wonderful  providence,  that  Nebuchadnezzar  took 
possession  of  these  lands.  This,  then,  is  the  reason  why  the 
Prophet  expressly  mentioned  wild  beasts,  as  though  he  said, 
that  the  Jews  were  so  refractory,  that  there  was  in  them  less 
reason,  humility,  and  solicitude  than  in  lions,  bears,  and  ani- 
mals of  the  like  kind  ;  for  through  the  secret  impulse  of  God 
the  wild  beasts  submitted  to  the  authority  of  King  Nebu- 
chadnezzar, while  the  Jews  became  more  and  more  insolent. 
It  was  the  highest  madness  not  to  acknowledge  God's  judg- 
ment, while  this  was  done  by  wild  and  savage  animals.  It 
follows, — 

15.  Then  said  tlie  prophet  Jere-  15.  Et  dixit  Jeremias  propheta 
miah  unto  Hananiah  the  prophet,     Chananiae  prophetse,  Audi  agedum 


408  co:.ime:xtaries  on  jehemiah.  lect.cviii. 

Hear  now,  Plananiah ;  The  Lord  Chanania,  non  misit  te  Jehova,  ct 
hath  not  sent  thee  ;  but  thou  makest  tu  confidere  fecisti  populum  hunc  su- 
this  people  to  trust  in  a  lie.  per  mendacio  (velf  in  mendacio.) 

There  would  not  have  been  weight  enough  in  the  plain 
teaching  of  Jeremiah  had  he  not  confronted  his  adversary, 
as  the  case  is  at  this  day  with  us ;  when  insolent  and  un- 
l^rincipled  men  rise  up  and  dare  to  vomit  forth  their  blas- 
phemies, by  which  they  darken  and  degrade  the  doctrines  of 
true  religion,  we  are  under  the  necessity  to  contend  with 
them,  otherwise  what  we  teach  would  be  ineffectual ;  for  the 
minds  of  many,  I  mean  the  simple,  are  in  suspense  and 
fluctuate  when  they  see  a  great  conflict  between  two  con- 
trary parties.  It  was  therefore  necessary  for  the  holy  man 
to  expose  the  lies  of  Hananiah,  for  he  ever  vaunted  himself 
and  boasted  of  his  own  predictions. 

But  what  did  Jeremiah  say  ?  Jehovah  hath  not  sent  thee. 
This  refutation  ought  to  be  noticed  whenever  we  contend 
with  Satan's  ministers  and  false  teachers  ;  for  whatever  they 
may  pretend,  and  with  whatever  masks  they  may  cover  their 
lies,  this  one  thing  ought  to  be  more  than  suflicient  to  put 
an  end  to  their  boastings, — that  they  have  not  been  sent  by 
the  Lord.  Jeremiah  might  have  contended  in  a  long  speech 
with  Hananiah,  for  he  might  have  been  made  sufficiently 
eloquent  through  the  Holy  Spirit  suggesting  and  dictating 
whatever  was  needful  on  the  subject ;  but  this  concise 
brevity  produced  much  greater  effect  than  if  he  had  made 
great  display  and  used  many  words.  Let  this,  then,  be  borne 
in  mind,  that  wherever  there  is  a  controversy  about  religion, 
we  ought  ever  to  ask  whether  he  who  speaks  has  been  sent 
by  God;  for  whatever  he  may  babble,  though  the  most 
acute,  and  though  he  may  talk  things  which  may  All  with 
wonder  the  minds  of  the  simplp,  yet  all  this  is  nothing  but 
smoke  when  his  doctrine  is  not  from  God.  So  also  we  oudit 
at  this  day  to  deal  in  a  brief  manner  with  those  mercenary 
dogs  of  the  Pope  who  bark  against  the  pure  truth  of  the 
Gospel ;  we  ought  to  be  satisfied  with  this  compendious 
answer, — that  God  is  not  their  master  and  teacher.  But  as 
our  state  now  is  different  from  that  of  the  ancient  people, 
we  must  observe  that  sent  by  the  Lord  is  he  only  whose 


CHAP.  XXVIir.  15.      COMMENTARIES  ON  JEREMIAH.  409 

doctrine  is  according  to  the  rule  of  the  Law,  and  of  the  Pro- 
phets, and  of  the  Gospel.  If,  then,  we  desire  to  know  whom 
the  Lord  has  sent,  and  whom  he  approves  as  his  servants, 
let  us  come  to  the  Scripture,  and  let  there  be  a  thorough 
examination  ;  he  who  speaks  according  to  the  Law,  the  Pro- 
phets, and  the  Gospel,  has  a  sure  and  an  indubitable  evidence 
of  his  divine  call ;  but  he  who  cannot  prove  that  he  draws 
what  he  advances  from  these  fountains,  whatever  his  pre- 
tences may  be,  ought  to  be  repudiated  as  a  false  prophet. 
We  hence  see  what  an  important  instruction  this  passage 
contains. 

He  then  adds,  Thou  hast  made  this  peoj^le  to  rely  on  false- 
hood. They  pervert  the  meaning  of  the  Prophet  who  thus 
render  the  words,  "  Thou  hast  falsely  rendered  this  people 
secure,''  at  least  they  lessen  by  one  lialf  what  the  Prophet 
intended  to  express  ;  for  not  only  is  Hananiah  condemned 
because  he  vainly  and  falsely  pretended  God's  name,  but  the 
word  ^p^,  sh'icor,  is  introduced,  the  very  thing  employed ; 
as  though  he  had  said,  "  Thou  feedest  this  people  with  a 
vain  hope  which  thou  hast  formed  in  thine  own  brains  ; 
therefore  thy  fictions  make  this  people  to  go  astray."  Hence 
Jeremiah  not  only  accused  this  impostor  that  he  by  his 
fictions  deceived  the  people,  but  also  that  he  brought  forward 
his  prophecies  in  God's  name  ;  and  these  removed  their  fear 
and  gave  them  some  hope,  so  that  the  people  became  torpid 
in  their  security. 

Let  us  learn  fi'om  this  passage  that  we  ought  especially 
to  take  heed  when  the  ground  of  trust  is  the  subject,  lest 
we  rely  on  any  empty  or  perishable  thing,  like  wretched 
hypocrites  who  devour  shadows  only,  and  afterwards  find 
nothing  solid  in  their  own  fictions.  But  when  we  refer  to 
trust,  let  there  be  something  solid  on  which  we  can  safely 
rely ;  and  we  know  that  we  cannot  possibly  be  disappointed, 
if  we  look  to  God  for  all  things,  if  we  recumb  on  his  mercy 
alone  ;  for  there  is  no  rest  nor  peace  for  us  anywhere  else  but 
in  Christ.  Let  us  then  retain  this  object  of  trust,  and  let 
it  be  our  only  support.     It  follows, — 

16.  Therefore  thus  saith  16.  Propterea  sic  (licit  Jehova,  Ecce  ego 
the  Lord,  Behold,  I  will    emitto  te  (Aoc  est,  projicio)  e  supcrficie  terrce 


410  COMMENTARIES  ON  JEREMIAH.  LECT.CVIII. 

cast  thee  from  off  tlie  face  liujus  (vel,  terrse ;  potius  indefinite  accipitur 
of  the  earth :  this  year  hoc  loco  pro  tola  terra :  njEJTI  videtur  qui- 
thou  shalt  die,  because  dem  paulo  post  notare  certnm  annum ;  sed 
thou  hast  taught  rebellion  in  voce  nD^Sn  puto  exprimi  speciallter  Ju- 
against  the  Lord.  deam,   imo  potius   totum   orbem,  atque  hoc 

facile  colligitur,  quia  denunciat  Jeremias 
sublatum,  iri  Chananiam  e  medio,  et  nonfore 
amplius  superstitem  mundo  ;)  morieris,  ergo^ 
hoc  anno,  quia  defectionem  loquutus  es  con- 
tra Jehovam. 

Here  is  added  the  punishment  which  confirmed  the  pro- 
phecy of  Jeremiah  ;  for  it  was  God's  purpose  to  liave  regard 
to  the  ignorance  of  many  who  would  have  otherwise  stum- 
bled, or  made  their  ignorance  a  pretext,  for  they  could  not 
determine  which  of  the  two  had  been  sent  by  God,  Hana- 
•  niah  or  Jeremiah.  It  w^as  then  God's  design,  in  his  pater- 
nal indulgence,  to  stretch  forth  his  hand  to  them,  and  also 
in  an  especial  manner  to  render  inexcusable  the  unbelieving 
who  had  already  given  themselves  up,  as  it  were,  to  the 
devil ;  for  the  greater  part  were  not  moved  by  an  event  so 
memorable  ;^  for  it  follows  immediately, — 

17.  So  Hananiah  the  prophet  died  17.  Et  mortuus  est  Chananias 
the  same  year,  in  the  seventh  month,     propheta  anno  illo,  mense  septimo. 

All  those  who  had  disregarded  Jeremiah  saw,  in  a  manner, 
before  their  eyes  the  judgment  of  God.  No  surer  confirma- 
tion could  have  been  expected  by  the  Jews,  had  they  a 
particle  of  understanding,  than  to  see  the  impostor  slain  by 

^  The  last  clause  of  this  verse  is  not  here  explained.  Calvin's  version 
is,  "  revolt  hast  thou  spoken  against  Jehovah  ;"  the  rn/r/.,  "against  the 
Lord  hast  thou  spoken  ;"  the  Sp\,  "  iniquity  hast  thou  spoken  before  the 
Lord  ;"  and  the  Targ.,  "  pcrverseness  hast  thou  spoken  before  Jehovah." 
Blayney's  version  is,  ''  thou  hast  spoken  prevarication  concerning  Jeho- 
vah." Gataker  renders  it  the  same  with  Calvi?!,  and  explains  it  thus, — 
"  Because  by  thy  lying  tales  thou  hast  heartened  and  encouraged  men  to 
stand  out  against  God's  word,  and  against  his  admonitions  and  menaces 
by  his  prophets."     Henry  gives  the  same  view. 

Biayney  says  that  HID  properly  signifies  declining  or  turning  aside  from 
the  straight  path,  the  path  of  truth  and  right,  and  that  here  it  means  the 
presumption  of  uttering  as  a  revelation  from  God  what  a  man  knew  to  be 
not  so.  The  same  phrase  occurs  in  two  other  places,  ])eut.  xiii.  5  ;  Jer. 
xxix.  32.  The  h^  here  before  Jehovah  is  7V  in  several  iNLSS.  ;  but  the 
prepositions  are  sonictimes  the  same.  The  rendering  that  would  suit  the 
three  places  would  be  tlie  following : — "  For  of  turning  aside  hast  thou 
spoken  contrary  to  Jehovah,"  that  is,  to  his  expressed  will  or  command. 
The  meaning  might  be  thus  conveyed, — "for  thou  ])ast  encouraged  dis- 
obedience contrary  to  the  express  command  of  God."— A'ti. 


CHAP.  XXVIII.  1  7.    COMMENTARIES  ON  JEREMIAH.  411 

the  word  of  Jeremiah  alone  ;  for  he  never  touched  him  with 
a  finger,  nor  caused  him  to  be  led  to  punishment,  though  he 
deserved  this ;  but  he  drove  him  out  of  the  world  by  the 
mere  sound  of  his  tongue.  As,  then,  the  word  of  the  holy 
Prophet  had  a  celestial  and  divine  power,  as  though  God 
himself  had  fulminated  from  heaven,  orwitli  an  armed  hand 
had  slain  that  ungodly  man,  how  great  was  their  blindness 
not  to  be  moved  !  However,  they  Avere  not  moved  ;  hence 
some  of  the  Rabbins,  wishing  to  conceal,  as  'their  manner  is, 
the  reproach  of  their  own  nation,  imagine  that  the  disciples 
of  Hananiah  secretly  took  away  his  body,  and  that  then  the 
people  knew  nothing  of  his  death.  But  what  need  is  there 
of  such  an  evasion  as  this  ?  for  Jeremiah  says  no  such  thing, 
but  speaks  of  the  event  as  well  known  ;  it  was  indeed  a  sure 
testimony  of  his  own  call.  It  hence  follows  that  it  was  not 
unknown  to  the  Jews  ;  and  yet  the  devil  had  so  blinded  the 
greatest  part  of  them,  that  they  paid  no  more  attention  to 
the  holy  man  than  before  ;  on  the  contrary,  they  wholly 
disregarded  those  threatenings  of  which  he  had  been  the 
witness  and  herald. 

But  how  does  this  appear  ?  the  greatest  part  of  the  people 
often  rose  up  against  him  as  though  he  was  the  most  wicked 
of  men ;  he  was  accused  as  the  betrayer  of  his  country,  and 
liardly  escaped,  through  the  clemency  of  a  cruel  king,  when 
he  was  cast  into  a  dungeon  as  one  half-dead.  Since,  then, 
the  Jews  thus  pertinaciously  raged,  we  hence  understand 
what  the  Prophet  so  often  threatened  them  with,  even  witli 
the  spirit  of  giddiness,  and  of  fury,  and  of  madness,  and  of 
stupor,  and  of  drunkenness.  Moreover,  it  was  needful  for 
that  small  portion  which  was  not  wliolly  irreclaimable  to  be 
restored  to  the  right  way ;  and  this  was  done  by  this  mani- 
fest proof  of  Jeremiah's  call.  It  was  also  necessary  on  the 
other  hand  that  the  unbelieving  should  be  more  restrained, 
so  that  they  might  be  condemned  by  their  own  conscience, 
as  Paul  calls  heretics  self-condemned  who  were  become  fixed 
in  their  own  perverseness,  and  had  willingly  and  designedly 
sold  themselves  as  slaves  to  the  devil. 


412  COMMENTARIES  ON  JEREMIAH.  LECT  CIX. 


PRAYER. 

Grant,  Almighty  God,  that  as  thou  dost  kindly  and  graciously  in- 
vite us  to  repentance,  Ave  may  be  so  touched  by  the  sense  of  thy 
wrath,  that  we  may  not  by  our  perverseness  increase  more  and 
more  the  heinousness  of  thy  vengeance  against  us,  but  lay  hold 
on  the  mercy  that  is  offered  to  us,  so  that  we  may  experience 
the  efficacy  and  fruit  of  thy  truth  for  our  salvation,  through 
Christ  our.Lord. — Amen. 


CHAPTER  XXIX. 

1.  Now  these  are  the  words  of  1.  Hi  sunt  sermoncs  libri  (veL 
the  letter  that  Jeremiah  the  pro-  epistolse)  quem  misit  Jeremias  pro- 
phet sent  from  Jerusalem  unto  the  pheta  Jerusalem  ad  reliquias  seni- 
residue  of  the  elders  which  were  orum  captivitatis,  et  ad  sacerdotes 
carried  away  captives,  and  to  thfe  et  ad  prophetas,  et  ad  universum 
priests,  and  to  the  prophets,  and  to  populum,  quem  captivum  abdux- 
all  the  people  whom  Nebuchadnez-  erat  Nebuchadnezer  e  Jerusalem  in 
zar  had  carried  away  captive  from  Babylonem : 
Jerusalem  to  Babylon ; 

Here  the  Prophet  begins  a  new  discourse,  even  that  he 
not  only  cried  out  constantly  at  Jerusalem,  that  the  Jews 
who  still  remained  there  should  repent,  but  that  he  also 
mitigated  the  grief  of  the  exiles,  and  exhorted  them  to 
entertain  the  hope  of  returning,  provided  they  patiently 
endured  the  chastisement  allotted  to  them.  The  design  of 
the  Prophet  was  at  the  same  time  tAvofold ;  for  he  not  only 
intended  to  mitigate  by  comfort  the  sorrow  of  the  exiles, 
but  designed  also  to  break  down  the  obstinacy  of  his  own 
nation,  so  that  they  who  still  remained  at  Jerusalem  and  in 
Judea  might  know  that  nothing  would  be  better  for  them 
than  to  join  themselves  to  their  other  brethren.  The  Jews, 
as  it  has  already  appeared,  and  as  we  shall  hereafter  in 
many  places  see,  had  set  their  minds  on  an  unreasonable 
deliverance  ;  God  had  fixed  on  seventy  years,  but  they 
wished  immediately  to  break  through  and  extricate  them- 
selves from  the  yoke  laid  on  them.  Hence  Jeremiah,  in 
writing  to  the  captives  and  exiles,  intended  to  accommodate 


CHAP.  XXIX.  i.  COMMENTARIES  ON  JEREMIAH.  413 

what  he  said  to  the  Jews  who  still  remained  at  Jerusalem, 
and  who  thought  their  case  very  fortunate,  because  they 
were  not  driven  away  with  their  king  and  the  rest  of  the 
multitude.  But  at  the  same  time  his  object  was  to  benefit 
also  the  miserable  exiles,  who  might  have  been  overwhelmed 
with  despair,  had  not  their  grief  been  in  some  measure  miti- 
gated. The  Prophet,  as  we  shall  see,  bids  them  to  look 
forward  to  the  end  of  their  captivity,  and  in  the  meantime 
exhorts  them  to  patience,  and  desires  them  to  be  quiet  and 
peaceable,  and  not  to  raise  tumults,  until  the  hand  of  God 
was  put  forth  for  their  deliverance. 

He  says  that  he  wrote  a  book^  to  the  remaining  elders  ;" 
for  many  of  that  age  had  died  ;  as  nature  requires,  the  old 
who  approach  near  the  goal  of  life,  die  first.  He  then  says 
that  he  wrote  to  them  who  still  remained  alive.  We  hence 
conclude  that  his  prophecy  was  designed  for  them  all ;  and 
yet  he  afterwards  says,  "  Take  wives  and  propagate  ;''  but 
this,  as  we  shall  see,  is  to  be  confined  to  those  who  were  at 
that  time  in  a  fit  age  for  marriage.  He  did  not  however 
wish  to  exclude  the  aged  from  the  comfort  of  which  God 
designed  them  to  be  partakers,  and  that  by  knowing  that 
there  would  be  a  happy  end  to  their  captivity,  provided  they 
retained  resignation  of  mind  and  patiently  bore  the  punish- 
ment of  God  justly  due  to  them  for  having  so  often  and  in 
such  various  ways  provoked  him.  Then  he  adds,  the  priests, 
and  the  prophets,  and  then  the  whole  people.^ 

But  we  must  notice  that  he  not  only  exhorts  the  people  to 
patience,  but  also  the  priests  and  the  prophets.     And  though, 

1  So  it  is  rendered  by  the  Sept.,  Vuhj.,  and  Targ. ;  but  '•'  epistle,"  or 
letter,  by  the  Syr.  The  word  properly  means  a  narrative  ;  but  as  that 
is  included  in  a  book  or  in  a  letter,  it  is  often  used  for  both.  It  is  rendered 
"book"  in  our  version  in  Ex.  xxiv.  7 ;  and  "letter"  in  2  Sam.  xi.  14. — 
Ed. 

2  Rather,  *'  old  men  ;"  literally  it  is,  "  to  the  remainder  of  the  aged  of 
the  transmigration."  Age,  and  not  authority,  seems  to  be  intended, 
though  Grotius  thinks  they  were  the  members  of  the  Sanhedrim.  The 
word  commonly  rendered  "captivity,"  and  when  a  verb,  "to  lead  captive,** 
means  properly  to  be  removed,  to  migrate,  and  transitively,  to  remove,  to 
carry  away,  to  transfer,  to  translate.  The  idea  of  captivity  is  not  included 
in  it,  though  sometimes  implied. — Ed. 

^  Here  in  the  original  ends  the  preceding  Lecture  ;  but  as  this  chapter 
has  no  connection  with  the  foregoing,  the  prayer  which  occurs  here  has 
been  removed  to  the  end  of  the  last  chapter. — Ed. 


414  COMMENTARIES  ON  JEREMIAH.  LECT.CIX. 

as  we  shall  hereafter  see,  there  were  among  them  impostors, 
who  falsely  boasted  that  they  were  prophets,^  it  is  yet  pro- 
bable that  they  are  also  included  here  who  were  endued 
with  God's  Spirit,  either  because  the  spirit  was  languid  in 
them,  or  because  God  did  not  always  grant  to  them  the 
knowledge  of  everything.  It  might  then  be  that  the  pro- 
phets, to  whom  God  had  not  made  known  this,  or  whose 
minds  were  oppressed  with  evils,  were  to  be  taught. 

As  to  the  priests,  we  hence  conclude  that  they  had  from 
the  beginning  neglected  their  office,  for  they  would  have 
been  God's  prophets,  had  they  faithfully  performed  their 
sacerdotal  office  ;  and  it  was,  as  it  were,  an  extraordinary 
thing  when  God  chose  other  prophets,  and  not  without 
reproach  to  the  priests  ;  for  they  must  have  become  degen- 
erated and  idle  or  deceptive,  when  they  gloried  in  the  name 
alone,  when  they  were  destitute  of  the  truth.  This  then 
was  the  reason  why  they  were  to  be  taught  in  common  with 
the  people.     It  now  follows, — 

2.  After  that  Jeconiah  the  king,  2.  Postquam  egressus  fuerat  Je- 

and  the  queen,  and  the  eunuchs,  the  cbaniah  rex  et  domina  {Id est,  regina, 

princes   of  Judah   and    Jerusalem,  mater  ejus,)  et  proceres,  principes 

and  the  carpenters,  and  the  smiths,  Jehudah  et  Jerusalem,  et  artifex  et 

were  departed  from  Jerusalem ;  sculptor  ex  Jerasalem  ; 

He  mentions  the  time  when  the  book  was  sent,  even  after 
the  calamity  which  had  happened,  when  King  Jeconiah  and 
his  mother  were  driven  into  exile,  and  Zedekiah,  his  succes- 
sor, was  made  governor  in  his  place,  as  we  shall  presently 
see.  It  was  then  during  these  beginnings  of  a  change  that 
Jeremiah  wrote.  All  things  were  then  in  such  a  ferment, 
that  some  feared  more  than  what  was  necessary,  and  others 
entertained  vain  hopes,  as  the  case  usually  is  in  a  disordered 
state  of  things.  It  was  then  after  this  fresh  calamity  that 
Jeremiah  wrote,  as  his  words  most  especially  shew.  He 
might  indeed,  as  in  other  instances,  have  mentioned  the 
year  ;  but  as  he  plainly  declares  that  this  happened  after  the 
departure  of  Jeconiah,  his  purpose  is  sufficiently  evident, 

*  The  Targ.  has  "  scribes  ;"  the  Sept.  and  S^/r.,  "  false  prophets  ;"  and 
the  ViUfj.,  "prophets."  Theywere  probably  teachers,  and  not  those  higher 
prophets  who  were  favoured  with  visions,  and  sent  forth  by  God  to  de- 
liver special  messages. — Ed. 


CHAP.  XXIX.  2.  COMMENTARIES  ON  JEREMIAH.  415 

even  that  he  wished  in  due  time  to  give  some  relief  to  their 
sorrow,  who  might  have  succumbed  under  it,  had  not  God  in 
a  manner  stretched  forth  his  hand  to  them.  For  we  know 
that  fresh  grief  is  difficult  to  be  borne ;  and  hence  it  is  that 
it  is  called  a  bitter  grief ;  for  it  was  a  grievous  novelty,  when 
they  w^ere  violently  and  suddenly  dragged  out  of  their  quiet 
nests.  It  was  then  Jeremiah's  object  at  that  time  to  give 
them  some  comfort ;  he  also  saw  that  those  who  were  left  in 
Judea  were  greatly  disturbed  and  continually  agitating  new 
schemes  ;  for  Zedekiah's  kingdom  was  not  as  yet  established, 
and  they  despised  him  and  were  ever  looking  for  their  own 
king.  As,  then,  things  were  thus  in  disorder  at  home,  and 
as  the  miserable  exiles  especially,  were  at  first  very  grievously 
afflicted,  Jeremiah  set  before  them  a  seasonable  remedy. 
This  then  is  the  reason  why  he  points  out  the  time. 

The  mother  of  Jeconiah,  we  know,  was  led  away  with 
him  into  captivity  ;  and  she  is  called  n^^^-HH,  egehire  /  for 
though  she  was  not  properly  the  queen,  she  yet  ruled  in 
connection  with  her  son.  Some  render  D'^D'^^D,  smsim, 
eunuchs;^  but  I  prefer  the  word  "chiefs;''  and  hence  is  added 
the  word  ^^^,  shs.ri,  princes,  that  is,  the  courtiers,  who 
governed  the  people,  not  only  in  Jerusalem,  but  through  the 
whole  of  Judea.  He  also  adds  the  artificers  and  sculptors,^ 
for  Nebuchadnezzar  had  chosen  the  best  of  them  ;  he  had 
deprived  the  city  of  its  nobles,  that  there  might  be  none  of 
authority  among  the  Jews  to  venture  on  any  new  attempt ; 
and  then  he  had  taken  away  those  who  were  useful  and 
ingenious,  so  that  he  left  them  no  sculptors  nor  artificers. 
It  now  follows, — 

3.  By  the  hand  of  Elasah  the  son  3.  Per  manum  Eleasah  filii  Sa- 
of  Shaphan,  and  Gemariah  the  son  phan  et  Garaarisa  filii  Helchise,  quos 
of  Hilkiah,  (whom  Zedekiah  king    miserat  Zedeehias  rex  Jehudah  ad 

» Rendered  "governess"  or  lady — *'  doraina,"  by  the  Vulg. ;  but  "queen" 
by  the  Sept.,  the  Si/r.,  and  the  Targ.  It  was  a  title  most  commonly 
given  to  the  queen-mother. — Ed. 

2  The  Versions  have  "  eunuchs,"'  but  the  Targ.,  "  princes."  The  word 
means  an  officer  or  an  attendant  on  a  sovereign.  It  is  rendered  "  officer" 
in  Gen.  xxxvii.  36  ;  and  "  chamberlain"  in  Esth.  ii.  3.  That  such 
officers  were  often  eunuchs  there  can  be  no  doubt,  but  the  word  does  not 
designate  such  a  thing.— ^c?. 

*  See  a  note  in  p.  219. 


41 6  COMMENTARIES  ON  JEREMIAH.  LECT.  CIX. 

of  Judah  sent  unto  Babylon  to  Ne-  Nebuchadnczer    regem    Babylonis 

buchadnezzar    king    of    Babylon,)  Babylonem,  dicendo, 

saying, 

4.  Thus  saith  the  Lord  of  hosts,  4.  Sic  dicit  Jehovah  exercituum, 
the  God  of  Israel,  unto  all  that  are  Deus  Israel,  universse  captivitati 
carried  away  captives,  whom  I  have  quam  captivam  adduxi  e  Jerusalem 
caused   to   be   carried   away  from  Babylonem, 

Jerusalem  unto  Babylon  ; 

5.  Build  ye  houses,  and  dwell  in  5.  ^dificate  domos,  et  inhabi- 
them;  and  plant  gardens,  and  eat  tate;  plantate  hortos,  et  comedite 
the  fruit  of  them  ;  fructus  eorum  ; 

6.  Take  ye  wives,  and  beget  sons  6.  Accipite  uxores  et  generate 
and  daughters  ;  and  take  Avives  for  filios  et  filias;  et  accipite  filiis  vestris 
your  sons,  and  give  your  daughters  uxores,  et  fiUas  vestras  date  nuptum 
to  husbands,  that  they  may  bear  viris,  ut  generent  filios  et  filias ;  et 
sons  and  daughters ;  that  ye  may  be  crescite  (aut,  multiplicamini)  illic, 
increased  there,  and  not  diminished,  et  ne  minuamini. 

This  is  the  substance  of  the  message,  which  the  Prophet, 
no  doubt,  explained  to  them  at  large  ;  but  here  he  touches 
but  briefly  on  what  he  wrote  to  the  captives,  even  that  they 
were  patiently  to  endure  their  exile  until  the  time  of  their 
deliverance,  which  was  not  to  be  such  as  many  imagined, 
but  such  as  God  had  fixed.  "Well  known  indeed  at  that 
time  was  Jeremiah's  prophecy,  not  only  in  Judea,  but  also 
to  the  captives,  that  their  exile  could  not  be  completed  in  a 
shorter  time  than  seventy  years. 

It  is  said  that  he  sent  his  letter  by  the  hand  of  the  king's 
ambassadors.  It  is  probable  that  this  was  done  by  the  per- 
mission of  Zedekiah  ;  for  there  is  no  doubt  but  that  in  send- 
ing his  ambassadors  he  intended  to  obtain  favour  with  King 
Nebuchadnezzar,  by  whose  nod  he  had  come  to  the  throne ; 
for  he  was  not  of  such  dignity  as  to  be  made  king,  though 
of  the  royal  seed,  had  not  Nebuchadnezzar  thought  that 
it  would  be  more  advantageous  to  himself  For  had  he 
appointed  any  other  governor  over  the  Jews,  a  sedition 
might  have  been  easily  raised  ;  he  therefore  intended  in  a 
measure  to  pacify  theniij  for  he  knew  that  they  were  a  very 
refractory  people.  However,  Zedekiah  ruled  only  by  per- 
mission, not  through  his  own  power,  nor  on  account  of  his 
wealth,  but  through  the  good  pleasure  of  a  conqueror.  He 
then  sent  his  ambassadors  to  promise  all  kinds  of  homage, 
and  to  know  what  was  to  be  done  in  future.  As,  then,  he  did 
not  wish  the  return  of  Jeconiah,  he  permitted  his  ambassa- 


CHAP.  XXIX.  3-6.       COMMENTARIES  ON  JEREMIAH.  417 

dors  to  cany  the  letter  of  Jeremiah,  not  indeed  that  he 
wished  to  obey  God.  It  was  not,  then,  owing  to  any  sincere 
reofard  for  relio-ion,  but  because  he  thouoht  that  it  would  be 
advantageous  to  him,  that  the  Jews  should  remain  in 
Chaldea  till  the  death  of  Jeconiah  ;  for  he  thus  hoped  that 
his  kingdom  would  be  confirmed,  for  Jeconiah  was,  as  it 
were,  his  rival.  Nor  is  there  a  doubt,  but  that  Nebuchad- 
nezzar wished  to  hold  Zedekiah  bound  by  this  fetter  ;  for  he 
could  any  day  restore  Jeconiah,  who  was  his  captive,  to  his 
former  state. 

Now,  then,  we  understand  why  Zedekiah  did  not  prohibit 
Jeremiah's  letter  to  be  carried  to  the  captives  :  he  thought 
that  it  would  serve  to  tranquillize  his  kingdom.  But  the 
holy  Prophet  had  another  thing  in  view  ;  for  his  anxious 
object  was,  not  to  gain  the  favour  of  the  king,  but  to  shew, 
as  God  had  commanded  him,  how  long  the  captivity  would 
be.  Zedekiah  indeed  might  have  wished  that  a  permission 
should  be  given  to  the  exiles  to  return  ;  for  those  who  re- 
mained in  Judea  were  only  the  dregs  and  offscourings  of 
society ;  it  was  not  an  honourable  state  of  things  :  and  it 
may  be  that  he  had  also  this  in  view,  in  sending  ambassa- 
dors to  Nebuchadnezzar,  that  Jerusalem  might  not  remain 
desolate,  but  that  a  portion  at  least  of  the  exiles  might  re- 
turn, and  that  there  might  also  be  some  to  cultivate  the 
land  which  had  been  nearly  stripped  of  its  inhabitants. 
But  Jeremiah  declared  what  he  knew  was  by  no  means 
acceptable  to  the  king,  that  a  return  was  in  vain  ex- 
pected before  the  termination  of  seventy  years.  TVe  hence 
see  that  he  spoke  nothing  to  gain  the  favour  of  the  king ; 
and  yet  the  king  did  not  regard  with  displeasure,  that  the 
letter  was  sent  to  allay  all  commotions,  and  to  restrain  all 
the  violence  of  those  who  would  have  been  otherwise  too 
prone  to  make  some  new  attempts.  This  accounts  for  the 
circumstance,  that  the  letter  was  sent  by  the  hand  of  Elasah 
and  Gemariah. 

He  adds,  at  the  same  time,  that  they  were  sent  by  Zede- 
kiah to  Babylon,  that  is,  to  gain  the  favour  of  King  Nebu- 
chadnezzar, or,  at  least,  to  secure  his  friendship.  I  now 
come  to  the  message  itself: 

VOL.  III.  2  D 


418  COMMENTARIES  ON  JEREMIAH.  LECT.CIX. 

God  commanded  the  captives  to  build  Jiouses  in  Clialdea, 
to  plant  vineyards,  and  also  to  marry  wives,  and  to  beget 
children,  as  tliougli  they  were  at  home.  It  was  not,  indeed, 
God's  purpose  that  they  should  set  their  hearts  on  Chaldea, 
on  the  contrary,  they  were  ever  to  think  of  their  return : 
but  until  the  end  of  the  seventy  years,  it  was  God's  will  that 
they  should  continue  quiet,  and  not  attempt  this  or  that,  but 
carry  on  the  business  of  life  as  though  they  were  in  their 
own  country.  As  to  their  hope,  then,  it  was  God's  will  that 
their  minds  should  be  in  a  state  of  suspense  until  the  time 
of  deliverance. 

At  the  first  view  these  two  things  seemed  inconsistent, — 
that  the  Jews  were  to  live  seventy  years  as  though  they 
were  the  natives  of  the  place,  and  that  their  habitations 
were  not  to  be  changed, — and  yet  that  they  were  ever  to 
look  forward  to  a  return.  But  these  two  things  can  well 
agree  together :  it  was  a  proof  of  obedience  when  they  ac- 
knowledged that  they  were  chastised  by  God's  hand,  and 
thus  became  w^illingly  submissive  to  the  end  of  the  seventy 
years.  But  their  hope,  as  I  have  just  observed,  was  to  re- 
main in  suspense,  in  order  that  they  might  not  be  agitated 
w^ith  discontent,  nor  be  led  away  by  some  violent  feeling, 
but  that  they  might  so  pass  their  time  as  to  bear  their  exile 
in  such  a  way  as  to  please  God  ;  for  there  was  a  sure  hope 
of  return,  provided  they  looked  forward,  according  to  God's 
will,  to  the  end  of  the  seventy  years.  It  is  then  this  subject 
on  which  Jeremiah  now  speaks,  when  he  says.  Build  houses, 
and  dwell  in  them  ;  j^lcf^^t  vineyards,  and  eat  of  their  fruit 
Eor  this  whole  discourse  is  to  be  referred  to  the  time  of  exile, 
he  having  beforehand  spoken  of  their  return  ;  and  this  we 
shall  sec  in  its  proper  place. 

But  the  Jews  could  not  have  hoped  for  anything  good,  ex- 
cept they  were  so  resigned  as  to  bear  their  correction,  and 
thus  really  proved  that  they  did  not  reject  the  punishment 
laid  on  them. 

We  now  see  that  Jeremiah  did  not  encourage  the  Jews  to 
indulge  in  pleasures,  nor  persuade  them  to  settle  for  ever  in 
Chaldea.  It  was,  indeed,  a  fertile  and  pleasant  land  ;  but 
he  did  not  encourage  them  to  live  there  in  pleasure,  to  in- 


CHAP.  XXIX.  0-6.  COMMENTARIES  ON  JEREMIAH.  419 

dulge .  themselves  and  to  forget  tlieir  own  country;  by  no 
means  :  but  he  confined  what  he  said  to  the  time  of  the  cap- 
tivity, to  the  end  of  the  seventy  years.  During  that  time, 
then,  he  wished  them  to  enjoy  the  land  of  Chaldea,  and  all 
its  advantages,  as  though  they  were  not  exiles  but  natives 
of  the  place.  For  what  purpose  ?  not  that  they  might  give 
themselves  up  to  sloth,  but  that  they  might  not,  by  raising 
commotions,  offend  God,  and  in  a  manner  close  up  against 
themselves  the  door  of  his  grace,  for  the  time  which  he  had 
fixed  was  to  be  expected.  For  when  we  are  driven  headlong 
by  a  vehement  desire,  we  in  a  manner  repel  the  favour  of 
God ;  we  do  not  then  suffer  him  to  act  as  it  becomes  him : 
and  when  we  take  away  from  him  his  own  rights  and  will, 
it  is  the  same  as  though  we  were  unwilling  to  receive  his 
grace.  This  would  have  been  the  case,  had  they  not  quietly 
and  resignedly  endured  their  calamity  in  Chaldea  to  the 
end  of  the  time  which  had  been  fixed  by  God. 

We  now  perceive  that  the  Prophet's  message  refeiTed  only 
to  the  time  of  exile ;  and  we  also  perceive  what  was  the 
design  of  it,  even  to  render  them  obedient  to  God,  that  they 
might  thus  shew  by  their  patience  that  they  were  really 
penitent,  and  that  they  also  expected  a  return  in  no  other 
way  than  through  God's  favour  alone. 

In  bidding  them  to  take  wives  for  their  sons,  and  to  give 
their  daughters  in  marriage,  he  speaks  according  to  the 
usual  order  of  nature  ;  for  it  would  be  altogether  unreason- 
able for  young  men  and  young  women  to  seek  partners  for 
themselves,  according  to  their  own  humour  and  fancy.  God 
then  speaks  here  according  to  the  common  order  of  things, 
when  he  bids  young  men  not  to  be  otherwise  joined  in  mar- 
riage than  by  the  consent  of  parents,  and  that  young  women 
are  not  to  marry  but  those  to  whom  they  are  given. 

He  then  adds,  5e  ye  multiplied  there  and  not  diminished ; 
as  though  he  had  said,  that  the  time  of  exile  would  be 
so  long,  that  except  they  propagated,  they  would  soon  come 
to  nothing :  and  God  expressed  this,  because  it  was  not  his 
will  that  Abraham's  seed  should  fail.  It  was  indeed  a  kind 
of  death,  when  he  had  driven  them  so  far,  as  though  he  had 
deprived  them  of  the  inheritance  which  he  had  promised  to 


420  COMMENTARIES  ON  JEREMIAH.  LECT.  CIX. 

be  perpetual :  lie,  however,  administers  comfort  here  by 
commanding  them  to  propagate  their  kind :  for  they  could 
not  have  been  encouraged  to  do  so,  except  they  had  their 
eyes  directed  to  the  hope  of  a  return.  He  then  afforded 
them  some  taste  of  his  mercy  when  he  bade  them  not  to 
be  diminished  in  Chaldea.     He  then  adds, — 

7.  And  seek  the  peace  of  the  city        7.  Et  quterite    pacem  urbis  ad 
whither  I  have   caused  you  to   be     quam  transtuH  vos  illuc  {sed  dbun- 
carried  away  captives,  and  pray  un-     dat),  et  orate  pro  ea  Jehovam,  quia 
to  the  Lord  for  it :  for  in  the  peace    in  pace  ejus  erit  vobis  pax. 
thereof  shall  ye  have  peace. 

Jeremiah  goes  still  farther,  even  that  the  Jews  had  been 
led  to  Babylon,  on  the  condition  of  rendering  willing  obedi- 
ence to  the  authority  of  King  Nebuchadnezzar,  and  of 
testifying  this  by  their  prayers.  He  not  only  bids  them 
patiently  to  endure  the  punishment  laid  on  them,  but  also  to 
be  faithful  subjects  of  their  conqueror  ;  he  not  only  forbids 
them  to  be  seditious,  but  he  would  have  them  to  obey  from 
the  heart,  so  that  God  might  be  a  witness  of  their  willing 
subjection  and  obedience. 

He  says,  Seek  the  peace  of  the  city  ;  this  may  be  under- 
stood of  prayers  ;  for  t^^l,  daresh,  often  means  to  pray  : 
but  it  may  suitably  be  taken  here,  as  I  think,  in  reference 
to  the  conduct  of  the  people,  as  though  he  had  said,  that  the 
Jews  Avere  to  do  what  they  could,  to  exert  themselves  to  the 
utmost,  so  that  no  harm  might  happen  to  the  Chaldean  mo- 
narchy ;  for  they  are  afterwards  directed  to  pray.  It  may 
indeed  be,  that  the  same  thing  is  repeated  in  other  words  ; 
but  if  any  one  weighs  the  subject  more  fully,  he  will,  I  think, 
assent  to  what  I  have  stated,  that  in  the  first  clause  the 
Prophet  bids  them  to  be  faithful  to  King  Nebuchadnezzar  and 
to  his  monarchy.  Seek,  then,  the  peace  of  the  city  :^  by  peace, 
as  it  is  well  known,  is  to  be  understood  prosperity. 

^  To  "  seek  the  peace  of  the  city"  was,  no  doubt,  to  promote  it  by  their 
efforts,  to  be  careful  in  preserving  it.  To  "  seek  tlie  land,"  in  Deut.  xi. 
12,  was  to  care  for  it ;  "  not  to  seek  the  day,"  in  Job  iii.  4,  was  not  to 
regard  it.  Hence,  to  "  seek  the  peace  of  the  city,"  was  to  care  for,  or 
regard  it,  so  as  to  do  everything  to  promote  it.  It  is  said  of  Mor- 
decai  that  he  was  "  seeking  the  wealth  (rather,  the  good)  of  his  people." 
(Esth.  X.  3  )  His  whole  conduct  was  a  proof  of  this.  To  "seek  one's 
hurt,"  as  in  Psalm  xxxviii.  12,  was  not  to  pray  for  it,  but  to  use  all 
means  to  eftect  it.  Therefore  the  first  sense  given  by  Calvin  is  the  right 
one. — Ed. 


CHAP.  XXIX.  7.  COMMENTARIES  ON  JEREMIAH.  421 

But  he  was  not  satisfied  with  external  efforts,  but  he  would 
have  them  to  pray  to  God,  that  all  things  might  turn  out 
prosperously  and  happily  to  the  Babylonian  king,  even  to 
the  end  of  their  exile  ;  for  we  must  bear  in  mind  that  the 
Prophet  had  ever  that  time  in  view.  "We  hence  learn  that 
he  exhorted  the  exiles  to  bear  the  yoke  of  the  king  of  Baby- 
lon, during  the  time  allotted  to  the  captivity,  for  to  attempt 
anything  rashly  was  to  fight  against  God,  and  that  he  thus 
far  commanded  them  quietly  to  bear  that  tyrannical  govern- 
ment. 

He  repeats  again  what  he  had  said,  (though  I  had  passed 
it  by,)  that  they  had  been  carried  away  captives  :  for  he  had 
spoken  of  it,  "  all  the  captivity  which,''  he  says,  ''  I  made  to 
migrate,''  or  removed,  or  led  captive,  "  from  Jerusalem." 
Xow,  again,  he  repeats  the  same  thing,  that  he  had  carried 
them  away  captives,  ^H  v^H  "1^^,  asher  egeliti  ;^  and  he  said 
this,  that  they  might  not  regard  only  the  avarice,  or  the 
ambition,  or  the  pride  of  King  Nebuchadnezzar,  but  that  they 
might  raise  up  their  eyes  to  heaven,  and  acknowledge  Ne- 
buchadnezzar as  the  scourge  of  God,  and  their  exile  as  a 
chastisement  for  their  sins.  God  thus  testified  that  he  was 
the  author  of  their  exile,  that  the  Jews  might  not  think 
that  they  had  to  do  with  a  mortal  man,  but  on  the  contrary, 
understand  that  they  were  kicking  against  the  goad,  if  they 
murmured  and  complained,  because  they  lived  under  the 
tyranny  of  a  foreign  king.  That  they  might  not  then  be 
agitated  with  vain  thoughts,  God  comes  forth  and  says,  that 
the  exile  was  imposed  on  them  by  his  just  judgment,  in  order 
that  they  might  know  that  they  would  gain  nothing  by  their 
perverseness,  and  that  they  might  not  be  disturbed  by  an 
anxious  disquietude,  nor  dare  to  attempt  anything  new,  for 
this  would  be  to  resist  God,  and  as  it  were  to  carry  on  war 
with  heaven.     I  will  finish  here. 

1  It  is  literally,  ♦'  whom  I  have  removed,"  or  transplanted ;  "  moved 
from  home,"  is  the  Sept. ;  "  transferred,"  the  Vulg. ;  "  made  to  migrate," 
tlie  Targ.—Ed. 


422  COMMENTARIES  ON  JEREMIAH.  LECT.CX. 

PRAYER. 

Grant,  Almighty  God,  that  we  may  be  more  and  more  habituated 
to  render  obedience  to  thee,  and  that  whenever  thou  chastisest 
us  with  thy  scourges,  we  may  examine  our  own  consciences, 
and  humbly  and  suppliantly  deprecate  thy  wrath,  and  never 
doubt  but  thou  Avilt  be  propitious  to  us,  after  having  chastised 
us  with  thy  paternal  hand ;  and  may  we  thus  recumb  on  thy 
fatherly  kindness,  that  we  may  ever  look  forward  with  quiet 
minds,  until  the  end  appears,  which  thou  hast  promised  to  us, 
and  that  when  the  warfare  of  this  present  life  shall  be  finished, 
we  may  reach  that  blessed  rest,  Avhich  has  been  prepared  for  us 
in  heaven,  throu2:h  Christ  our  Lord. — Amen. 


In  the  last  Lecture  we  did  not  finish  the  seventh  verse, 
in  which  the  Prophet  says  that  the  Jews,  as  long  as  God 
would  have  them  to  be  exiles,  were  to  be  so  fixed  in  Baby- 
lon, that  they  ought  to  have  deemed  their  union  such,  as 
though  they  were  of  the  same  body.  For  by  saying  that 
their  peace  would  be  in  the  peace  of  Babylon,  he  intimates 
that  they  could  not  be  considered  as  a  separate  people  until 
the  time  of  seventy  years  was  completed.  He  therefore  com- 
manded them  to  pray  for  the  prosperity  of  Babylon. 

At  the  first  view  this  may  seem  hard ;  for  we  know  how 
cruelly  that  miserable  people  had  been  treated  by  the  Chal- 
deans. Then  to  pray  for  the  most  savage  enemies,  miglit 
have  appeared  unreasonable  and  by  no  means  suitable.  But 
the  Prophet  mitigates  the  liardness  of  the  work  by  saying, 
that  it  would  be  profitable  to  them  to  pray  for  the  happy 
condition  of  Babylon,  inasmucli  as  they  were  the  associates 
of  their  fortune.  We  know  how  much  the  prospect  of  what 
is  profitable  avails  to  persuade  us,  as  we  think  not  of  under- 
taking anything  except  what  we  deem  will  be  successful. 
For  this  reason  then  the  Prophet  teaches  tlic  Jews  that  they 
ought  not  to  refuse  what  was  required  from  them,  when  God 
bade  them  to  pray  for  Babylon,  because  the  i:)iosperity  of 
that  kingdom  would  be  for  their  benefit.  He  intimates  also, 
as  I  have  already  hinted,  that  they  were  so  connected  with 


CHAP.  XXIX.  8.  COMMENTARIES  ON  JEREMIAH.  423 

Babylon,  that  they  could  not  expect  to  be  exempt  from  all 
trouble  and  annoyance,  if  any  adversity  happened  to  Baby- 
lon, for  they  were  of  the  same  body.  We  now  perceive  the 
meaning  of  the  Prophet. 

But  we  may  hence  deduce  a  very  useful  doctrine, — that 
we  ought  not  only  to  obey  the  kings  under  whose  authority 
w^e  live,  but  that  we  ought  also  to  pray  for  their  prosperity, 
so  that  God  may  be  a  witness  of  our  voluntary  subjection. 
For  if  it  was  the  duty  of  the  Jews  to  pray  for  the  wellbeing 
of  the  Chaldeans  for  this  reason,  because  they  were  for  a 
certain  time  under  their  authority,  there  is  no  excuse  for  us, 
when  we  live  under  any  legitimate  prince,  and  that  not  only 
for  a  few  days,  unless  we  testify  our  voluntary  submission 
before  God ;  and  he  who  prays  to  God  for  the  happy  state 
of  the  country  in  which  he  lives,  will  not  surely  neglect  his 
other  duties.^  The  principal  thing  indeed  is  to  testify  before 
God  what  our  feeling  is ;  and  then  other  things  must  be 
added,  such  as  promptitude  to  perform  all  duties  of  obedi- 
ence and  everything  of  the  like  kind.     It  now  follows, — 

8.  For  thus  saith  the  Lord  of  8.  Quoniam  sic  dicit  Jehova  ex- 
hosts,  the  God  of  Israel,  Let  not  ercitiuim,  Deus  Israel,  Ne  decipiant 
your  prophets  and  your  diviners,  vos  prophetse  vestri,  qui  sunt  in  me- 
that  he  in  the  midst  of  you,  deceive  dio  vestri,  et  divini  vestri ;  et  ne 
you,  neither  hearken  to  your  dreams  attendatis  ad  somnia  vestra,  quae 
which  ye  cause  to  be  dreamed.  vos  somniatis. 

As  the  minds  of  almost  all  were  taken  up,  as  we  have  seen, 
with  that  vain  and  false  confidence  which  they  had  imbibed 
from  false  prophecies,  that  they  should  return  after  two  years, 
the  Prophet  gives  this  answer,  and  reminds  them  to  beware 
of  such  impostures.  And  thus  we  see  that  it  is  not  sufficient 
for  one  simply  to  teach  what  is  right,  except  he  also  restores 
from  error  those  who  have  been  already  deceived  or  are  in 
danger  of  being  deceived.  For  to  assert  the  truth  is  only 
one-half  of  the  office  of  teaching,  because  Satan  ever  leads 
his  ministers  to  corrupt  the  pure  doctrine  with  falsehoods. 
It  is  not  then  enough  to  proclaim  the  truth  itself,  except  all 
the  fallacies  of  the  devil  be  also  dissipated,  of  which  there 

I  "  To  pray  for  the  peace  of  a  city  or  country,  and  for  the  health  or 
eternal  salvation  of  rulers,  is  very  different  from  wishing  success  to  their 
ambitious,  rapacious,  or  sanguinary  undertakings  ;  though  this  distinction 
is  not  generally  attended  to." — Scott. 


424  COMMENTARIES  ON  JEREMIAH.  LECT.  CX. 

is  at  this  day  a  manifest  instance  under  the  Papacy  ;  for  as 
the  minds  of  almost  all  are  there  inebriated  ^vitll  many  cor- 
rupt inventions,  were  any  one  only  to  shew  that  this  or  that 
is  right,  he  would  certainly  never  in  this  way  eradicate  errors 
from  the  hearts  of  men.  And  hence  Paul  bids  bishops  not 
only  to  be  furnished  with  doctrine  in  order  to  shew  the  right 
way  to  the  teachable,  but  also  to  be  so  armed  as  to  be  able 
to  resist  adversaries  and  to  close  their  mouths.     (Tit.  i.  9.) 

Inasmuch  then  as  from  the  beginning  of  the  world  Satan 
has  never  ceased  to  try  and  attempt,  as  far  as  he  could,  to 
corrupt  the  truth  of  God,  or  to  immerse  it  in  darkness,  it  has 
hence  been  always  necessary  for  God's  servants  to  be  pre- 
pared to  do  these  two  things — faithfully  to  teach  the  meek 
and  humble, — and  boldly  to  oppose  the  enemies  of  truth  and 
break  down  their  insolence.  This  is  the  rule  wdiich  the 
Prophet  now  follows  ;  he  had  exhorted  the  Jews  to  bear  pa- 
tiently the  tyranny  to  which  they  were  subject,  because  it 
was  God's  yoke  ;  but  as  on  the  other  hand  the  false  prophets 
boasted  that  there  would  be  a  return  in  two  years,  it  was 
necessary  for  him  to  oppose  them;  on  this  point  then  he 
now  speaks. 

And  that  what  he  was  going  to  say  might  have  more 
weight,  he  speaks  again  in  God's  name.  Let  not  your  prophets 
who  are  in  the  midst  of  you  deceive  you.  For  while  Jeremiah 
had  many  adversaries  at  Jerusalem,  the  devil  was  also  de- 
ceiving the  miserable  exiles  in  Chaldea.  He  then  warns 
them  not  to  believe  these  impostors  ;  and  though  by  way  of 
concession  he  calls  them  prophets  who  were  wholly  unworthy 
of  so  honourable  a  name,  he  yet  by  way  of  reproach  gives 
them  afterwards  the  name  of  diviners.  Then  the  first  name 
refers  to  that  outward  profession  in  which  they  gloried,  when 
they  boasted  that  they  were  sent  by  God  and  brought  his 
commands.  He  then  conceded  to  them  the  name  of  prophets, 
but  improperly,  or  as  they  say,  catachristically ;  as  the  case 
is  at  this  day ;  for  w^c  do  not  always  fight  about  names,  but 
we  call  those  priests,  bishops  or  prelates,  who  are  so  brutal 
that  they  ought  not  to  be  classed  among  men.  In  like  man- 
ner, as  it  has  already  often  appeared,  the  prophets  spoke 
freely,  and  never  hesitated  to  call  those  prophets  who  had 


CHAP.  XXIX.  8.         COMMENTARIES  ON  JEREMIAH.  425 

already  gained  some  estimation  among  the  people.  But  that 
they  might  not  be  proud  of  such  fallacious  boasting,  he  after- 
wards designated  them  by  another  name  ;  he  called  them 
diviners,  and  then  dreamers;  and  afterwards  he  adds,  Attend 
not  to  your  dreams.  He  addresses  here  the  whole  peojile ; 
and  there  were  a  few  who,  under  the  colour  and  pretence  of 
having  a  prophetic  spirit,  announced  prophecies. 

But  Jeremiah  did  not  without  reason  transfer  to  the  whole 
peoj^le  what  belonged  to  a  few  ;  for  we  know  that  the  devil's 
ministers  are  cherished  not  only  through  the  foolish  credulity 
of  men,  but  also  through  a  depraved  appetite.  For  the  world 
is  never  deceived  but  willingly,  and  men,  as  though  they 
were  given  up  to  their  own  destruction,  seek  for  themselves 
falsehoods  in  every  direction,  and  though  unwilling  to  be 
deceived,  they  yet  for  the  most  part  seek  to  be  deceived. 
Were  any  one  to  ask,  does  the  world  wish  to  be  deceived?  all 
would  cry  out,  from  the  least  to  the  greatest,  that  they  shun 
and  fear  nothing  so  much  ;  and  yet  wlience  is  it  that  as  soon 
as  Satan  gives  any  sign,  he  attracts  vast  multitudes,  except 
that  we  are  by  nature  prone  to  what  is  false  and  vain? 
Then  there  is  another  evil,  that  we  prefer  darkness  to  light. 
Jeremiah  then  did  no  wrong  to  the  people  by  telling  them 
to  beware  of  the  dreams  which  they  dreamt. 

Some  indeed  take  'Ou)T\'!2,  m.echelmim,  in  a  transitive 
sense,  as  it  is  in  Hiphil,  and  ought  to  have  been  written  here 

D^^ vHD,  mechelimim ;  but  it  may  be  taken  in  the  neuter 
gender.^ 

However  this  may  be,  the  meaning  of  the  Prophet  is  not 
ambiguous ;  for  he  imputes  this  to  all  the  Jews,  that  they 
were  deceived  by  vain  dreams,  and  that  the  fault  could  not 
be  confined  to. a  few  impostors,  for  it  was  an  evil  common  to 

'  All  the  ancient  versions,  and  the  Targ.  too,  render  this  clause, 
*'  Your  dreams  which  ye  dream,"  To  dream  a  dream  is  a  common  phrase- 
oloi^y  in  Hebrew.  There  is  no  instance  of  the  noun  here  for  dreams,  in 
which  it  means  dreamers,  as  Blayney  renders  it ;  the  marginal  reading  in 
our  version  in  chap,  xxvii.  9,  is  no  doubt  correct,  as  the  word  is  in  every 
other  passage  rendered  "  dreams ;"  and  the  word  is  in  another  form  when 
it  means  "dreamers,"  see  Ps.  cxxvi.  1.  The  last  word  is  not  found  but 
here  in  the  Hiphil  form ;  but  this  form  has  not  invariably  a  causative 
meaning,  nor  does  it  seem  to  have  it  here.  Then  the  clause  would  be, 
"  neither  attend  to  your  dreams  which  you  are  dreaming."—  Ed. 


426  COMMENTARIES  ON  JEREMIAH.  LECT.CX. 

them  all.  And  the  pronoun  CD^I^^,  atQm,  is  emphatical,  ye, 
he  says,  dream  ;  for  he  sets  these  false  dreams  in  opposition 
to  prophecies.  We  know  that  God  formerly  revealed  his 
will  either  by  visions  or  by  dreams.  There  were  then  dreams, 
which  were  divine,  of  which  God  was  the  author.  But  he 
shews  here  that  the  people  devised  all  these  impostures  for 
themselves,  so  that  it  availed  them  nothing  to  pretend  that 
they  were  prophets,  the  interpreters  of  God,  and  that  they 
announced  what  they  had  received  by  dreams ;  for  what 
makes  the  difference  is,  whether  one  dreams  from  his  own 
brain,  or  whether  God  reveals  to  him  in  a  dream  what  ought 
to  be  deemed  oracular.     We  now  then  understand  the  desiscn 

o 

of  the  Prophet.     It  follows, — 

9.  For  they  proplic-sy  falsely  im-  9.  Quoiiiamfallaciter('ueZ,  inmen- 
to  you  in  my  name :  I  have  not  sent  dacio)  ipsi  prophetant  vobis  in  no- 
them,  saith  the  Lord.  mine  meo ;  non  misi  eos,  dicit  Jehova. 

He  confirms  what  he  had  said  by  this  reason,  that  they 
ran  without  being  called,  according  to  what  we  found  in 
chap,  xxiii.  21.  He  then  repudiates  these  false  prophets, 
for  they  spoke  not  from  the  mouth  of  God.  But  the  differ- 
ence was  rendered  very  obscure  and  indistinct,  when  they 
pompously  alleged  the  name  of  God  and  professed  that  they 
brought  forward  nothing  but  w^hat  they  had  learnt  from  liim  ; 
yet  as  we  have  elsewhere  said,  no  one  can  be  deceived  except 
willingly  and  knowingly ;  for  God  never  leaves  his  faithful 
people  destitute  of  the  spirit  of  discernment,  provided  they 
offer  themselves  cordially  and  sincerely  to  be  taught  by  his 
true  and  legitimate  servants.  And  then  the  Jews  ought  to 
have  examined  all  the  doctrines  and  all  the  prophecies  by 
the  rule  of  the  Law.  But  if  the  Law  was  difficult  to  be  un- 
derstood, they  ought,  as  I  have  said,  to  have  sought  of  God 
the  spirit  of  wisdom  and  discernment. 

Jeremiah  then  did  not  without  reason  reject  whatever  the 
false  prophets  boasted  of,  for  the  purpose  of  gaining  the  ap- 
probation and  applause  of  the  people  ;  for  they  were  not  sent 
nor  approved  by  God.  So  also  at  this  day,  every  one  who 
wishes  to  distinguish  with  certainty  between  various  doc- 
trines, by  which  the  world  is  agitated,  nay,  sliaken,  can 
without  difficulty  attain  his  object,  provided  he  offers  himself 


CHAP.  XXIX.  10.      COMMENTARIES  ON  JEREMIAH.  427 

as  a  scholar  to  Christ,  and  connects  the  Law  and  the  Pro- 
phets with  the  Gospel,  and  makes  use  of  this  rule  to  prove 
all  doctrines ;  and  provided  in  the  meantime  he  trusts  not 
to  his  own  acumen,  but  submits  himself  to  God  and  seeks 
of  him  the  spirit  of  judgment  and  discrimination.  It  ought 
also  to  be  observed,  that  in  the  same  way  the  false  prophets 
can  be  abundantly  exposed  when  we  thus  shew  that  they  are 
not  sent  by  God  ;  and  we  further  convince  them  of  vanity, 
when  we  prove  their  doctrine  to  be  inconsistent  with  the 
Law  and  the  Gospel 

However  this  may  be,  this  principle  ought  to  be  held,  that 
none  ought  to  be  attended  to,  but  those  who  can  shew  that 
they  bring  messages  from  God  and  are  furnished  with  his 
word.  We  have  said  elsewhere,  that  in  order  that  any  one 
may  be  accounted  as  sent  by  God,  it  is  necessary,  first,  that 
lie  should  be  rightly  called,  and  secondly,  that  he  should 
faithfully  execute  his  office  ;  for  whosoever  thrusts  in  himself 
without  the  command  of  God,  though  he  may  speak  what  is 
true  and  holy,  he  yet  deserves  not  the  name  of  a  Prophet  or 
teacher ;  and  then  vocation  itself  will  not  be  sufficient,  ex- 
cept there  be  faithfulness  and  integrity.  But  what  Jeremiah 
mainly  insists  on  here  is,  that  those  who  promised  the  people 
a  return  in  a  short  time  did  not  speak  from  the  mouth  of  God  : 
They  prophesy  falsely  J  he  says,  in  my  name;  how?  because 
I  have  not  sent  them.     It  follows, — 

10.  For  thus  saitli  the  10.  Quia  sic  dicit  Jehova,  secundum  men- 
Lord,  That  after  seventy  suram  {nam  JIN^D  accipitar  metaphorke  pro 
years  be  accomplished  mensura ;  sed  adhuc  aspera  esset  loquutio, 
at  Babylon  I  will  visit  you,  ideo  simplicius  vertendiim  est,  quia  ubi  ira- 
and  perform  my  good  pleti  fuerint)  in  Babylone  septuaginta  anni, 
word  toward  you,  in  cans-  visitabo  vos,  et  suscitabo  super  vos  sermonem 
ing  you  to  return  to  this  meura  bonum,  ut  reducam  vos  ad  locum 
place.  hunc. 

In  order  to  expose  the  dreams  by  which  the  false  pro- 
phets had  inebriated  the  people,  he  again  repeats  what 
he  had  said,  that  the  end  of  their  exile  could  not  be  ex- 
pected until  the  end  of  seventy  years.  And  this  way  of 
teaching  ought  to  be  particularly  observed,  for  the  truth  of 
God  will  ever  avail  to  dissipate  all  the  mists  in  which  Satan 
never  ceases  to  envelop  the  pure  truth.     As  then  we  have 


428  COMMENTARIES  ON  JEREMIAH.  LECT.CX. 

before  seen,  that  when  the  people  are  imbued  with  any  error, 
it  ought  to  be  boklly  resisted  ;  so  now  we  see  with  what 
weapons  all  God's  servants  ought  to  fight,  in  order  to  expose 
all  those  fallacies  by  wdiich  pure  doctrine  is  assailed,  even 
by  setting  in  opposition  to  them  the  word  of  God  :  for 
this  is  the  way  which  Jeremiah  points  out  to  us  by  his 
own  example.  He  had  spoken  of  the  false  prophets,  he 
warned  the  people  not  to  believe  them ;  but  as  the  minds 
of  many  were  still  vacillating,  he  confirms  what  he  had  said 
that  they  were  not  sent  by  God,  because  God  never  varies  in 
his  purpose,  and  never  changes,  and  is  never  inconsistent 
with  himself:  "  Now  he  has  prefixed  seventy  years  for  your 
exile  ;  whoever,  then,  tries  to  impugn  that  truth,  is  a  pro- 
fessed and  an  open  enemy  to  God.''  "We  now  perceive  the 
object  of  the  Prophet ;  When  seventy  years  then  shall  he 
fulfilled,  &c} 

The  Prophet  here  puts  a  restraint  on  the  Jews,  that  they 
might  not  hasten  before  the  time  ;  and  then  he  gives  them  the 
hope  of  a  return,  provided  they  quietly  rested  until  the  end 
fixed  on  by  God.  There  are  then  two  things  in  this  verse, 
— that  the  people  would  ill  consult  their  own  good,  if  they 
hastened  and  promised  to  themselves  a  return  before  the 
end  of  seventy  years, — and  tliat  when  that  time  was  com- 
pleted, the  hope  of  a  return  would  be  certain,  for  God  had 
so  promised. 

He  adds.  And  I  will  raise  ujo  my  good  luord  towards  you. 
By  good  word  he  means  what  might  bring  joy  to  the  Jews. 
Though  God's  word  is  fatal  to  the  unbelieving,  yet  it  never 
changes  its  nature  ;  it  ever  remains  good.  And  hence  Paul 
says  tliat  the  Gospel  is  a  fatal  odour  to  many,  but  that  it  is, 
nevertheless,  a  sweet  odour  before  God,  (2  Cor.  ii.  16  ;)  for 
it  ought  to  be  imputed  to  the  fault  of  those  who  perish,  that 
they  receive  not  the  doctrine  of  the  Gospel  to  their  own  sal- 
vation.    The  word  of  God  is  then  alwavs  c^ood :    but  this 

*  The  words  literally  .ire,  *'  When  at  the  mouth  (or  extremity)  of  fill- 
inp^s  (or,  of  fulfilments)  in  Babylon  ahall  be  seventy  years,"  &c.,  that  is, 
when  seventy  years  shall  be  completed,  the  whole  number  or  measure 
being  filled  up.  Blayueys  version  is,  "  Surely  when  seventy  years  have 
been  comi)leted  at  Babylon."  But  ""D  here  is  not  rendered  '•  surely,"  but 
"  when,"  by  the  Tanj.  and  the  ancient  versions. — Ed. 


CHAP.  XXIX.  10.  COMMENTARIES  ON  JEREMIAH.  429 

commendation  is  to  be  referred  to  experience,  that  is,  when 
Grod  really  shews  that  he  is  propitious  to  us.  And  a  shorter 
definition  cannot  be  given,  than  that  the  good  word  denotes 
the  promises,  by  which  God  testifies  his  paternal  favour. 
But  we  have  seen  elsewhere  that  threatenings  are  called  an 
evil  w^ord :  why  so  ?  This  character  cannot,  indeed,  as  it 
has  been  just  said,  be  suitably  applied  to  God's  word  ;  yet 
God's  word  which  threatens  destruction  is  called  evil,  as  it 
is  said,  "I  am  he  who  create  good  and  evil,"  (Isaiah  xlv.  7  ;  ) 
but  it  is  so  according  to  our  apprehension  of  its  effects.  And 
all  this  reasoning  seems  nearly  superfluous,  when  we  under- 
stand that  God  by  the  word  of  evil  strikes  the  unbelieving 
with  fear,  but  that  the  Prophet  now  means  no  other  thing 
than  to  bear  testimony  to  God's  favour  to  the  Jews :  and 
hence  he  says,  that  they  would  find  by  experience,  that  God 
had  not  in  vain  promised  what  he  had  before  mentioned. 

But  he  is  said  to  rouse  up^  his  good  word,  that  is,  Avhen 
it  produced  its  effects  before  their  eyes  ;  for  when  God  only 
speaks,  and  the  thing  itself  does  not  yet  appear,  his  word 
seems  in  a  manner  to  lie  dormant  and  to  be  useless.  And 
for  seventy  years  the  Jews  could  perceive  no  other  thing 
than  that  God  was  displeased  with  them,  and  thus  they  were 
continually  in  fear ;  for  the  promise  continued  as  it  were 
dormant,  as  its  effects  were  not  as  yet  visible.  God  then  is 
said  to  rouse  up  his  word,  when  he  proves  that  he  has  not 
promised  anything  in  vain.  The  meaning  is,  that  the  pro- 
phecy which  Jeremiah  had  related  would  not  be  fruitless ; 
but  if  the  people  did  not  soon  know  this,  yet  God,  when  the 
time  came,  would  really  prove  that  he  deceives  not  his 
people,  nor  allures  them  when  he  promises  anything,  by  vain 
hopes. 

^  The  ViiJg.  is  the,  same,  "  suscitabo — I  will  awaken,"  &c.  ;  and  so 
the  Sept.  and  the  Targ.  ;  but  the  Syr.  is,  «'  I  will  ratify,"  or  confirm. 
The  primary  meaning  of  Dp  is  to  rise,  and  in  Hiphil,  as  here,  to  cause  to 
rise,  that  is,  to  rouse,  to  awaken ;  its  secondary  meaning  is,  to  stand, 
and  in  Hiphil,  to  cause  to  stand,  that  is,  to  ratify  or  confirm.  The 
first  idea  is  the  most  striking  :  the  word  of  promise  was  as  it  were  lying 
down  and  dormant  for  seventy  years,  and  now  it  was  to  be  roused  up  :  "I 
will  rouse  up  for  you  the  very  word  of  mine,  the  good."  This  is  the  literal 
rendering,  except  we  take  the  secondary  meaning  of  the  verb,  which  is 
also  very  suitable,  "  I  will  ratify  for  you,"  &c. — Ed. 


430  COMMENTARIES  ON  JEREMIAH.  LECT.  CX. 

And  the  Prophet  explains  liimself,  for  he  says  that  God 
would  restore  them  to  their  own  country :  for  this  was  the 
good  word,  the  promise  of  deliverance,  as  the  word,  accord- 
ing to  what  the  people  felt,  was  evil,  and  bitter,  and  bad, 
when  God  had  threatened  that  he  would  cast  away  the  re- 
probate. But  it  is  an  accidental  thing,  as  I  have  said,  that 
men  find  God's  word  to  be  evil  for  them  or  adverse  to  them  ; 
for  it  proceeds  from  their  own  fault,  and  not  from  the  nature 
of  the  word.     It  follows — 

11.  For  I  know  the  thoughts  that  11.  Quia  ego  cognosco  cogita- 
I  think  toward  you,  saith  the  Lord,  tiones  meas,  quas  ego  cogito  super 
thoughts  of  peace,  and  not  of  evil,  vos,  dicit  Jehova,  cogitationes  pacis, 
to  give  you  an  expected  end.  et  non   in  mahim  ;    ut  dem   vobis 

finem  et  expectationem. 

He  confirms  the  same  thing,  and  employs  many  words, 
because  it  was  difficult  to  raise  up  minds  wholly  broken  down. 
For  the  world  labours  under  two  extreme  evils, — they  sink 
in  despair,  or  are  too  much  exalted  by  foolish  pride :  nay, 
there  is  no  moderation  except  when  ruled  by  God's  Spirit 
we  recumb  on  his  word  ;  for  when  they  devise  vain  hopes 
for  themselves,  they  are  immediately  rapt  up  above  the 
clouds,  fly  here  and  there,  and  in  short  think  that  they  can 
climb  into  heaven ;  this  is  the  excess  of  vain  and  foolish 
confidence  :  but  when  they  are  dejected,  then  they  fall  down 
wholly  frightened,  nay,  being  astonished  and  lifeless  they 
lose  every  feeling,  receive  no  comfort,  and  cannot  taste  of 
anything  which  God  promises.  And  both  these  evils  pre- 
vailed evidently  among  the  Jews.  We  have  seen  how  much 
the  Prophet  laboured  to  lay  prostrate  their  pride  and  arro- 
gance ;  for  they  laughed  at  all  threatenings,  and  remained 
ever  secure ;  though  God,  as  it  were,  with  an  armed  hand 
and  a  drawn  sword  menaced  them  with  certain  destruction, 
yet  nothing  moved  them.  And  when  they  were  driven  into 
exile,  they  were  extremely  credulous  when  tlie  false  prophets 
promised  them  a  quick  return  ;  while,  in  the  meantime,  God, 
by  his  servants,  shewed  to  them  that  he  would  be  gracious 
to  them,  and  after  seventy  years  would  become  their  de- 
liverer ;  but  they  were  deaf  to  all  these  things,  nay,  they 
rejected  with  disdain  all  these  promises,  and  said,  "  Wliat ! 


CHAP.  XXIX.  11.      COMMENTARIES  ON  JEREMIAH.  431 

will  God,  forsooth,  raise  up  the  dead!''      (Ezek    xxxvii. 

12.)    _ 

This,  then,  is  the  reason  why  the  Prophet  now  speaks  so 
largely  of  their  future  redemption :  it  was  difficult  to  per- 
suade the  Jews ;  for  as  they  thought  that  they  would  soon 
return  to  their  own  country,  they  could  not  endure  delay, 
nor  exercise  the  patience  which  God  commanded.  They 
were  at  the  same  time,  as  we  have  said,  quite  confident, 
inasmuch  as  the  false  prophets  filled  their  minds  with  vain 
hopes. 

He  therefore  says,  I  know  the  thoughts  which  I  think  to- 
wards you.  Some  think  that  God  claims  here,  as  what  pe- 
culiarly belongs  to  him,  the  foreknowledge  of  future  things ; 
but  this  is  foreign  to  the  Prophet's  meaning.  There  is  here, 
on  the  contrary,  an  implied  contrast  between  the  certain 
counsel  of  God,  and  the  vain  imaginations  in  which  the  Jews 
indulged  themselves.  The  same  thing  is  meant  when  Isaiah 
says,  "  As  far  as  the  heavens  are  from  the  earth,  so  far  are 
my  thoughts  from  your  thoughts,"  (Isaiah  Iv.  .9  ;)  for  they 
were  wont  absurdly  to  measure  God  by  their  own  ideas. 
"When  anything  was  promised,  they  reasoned  about  its  va- 
lidity, and  looked  on  all  surrounding  circumstances  ;  and 
thus  they  consulted  only  their  own  brains.  Hence  God  re- 
proved them,  and  shewed  how  preposterously  they  acted, 
and  said,  that  his  thoughts  were  as  remote  from  their 
thoughts  as  heaven  is  from  the  earth.  So  also  in  this  place, 
though  the  two  parts  are  not  here  expressed  ;  the  Prophet's 
object  was  no  other  than  to  shew,  that  the  Jews  ought  to 
have  surrendered  themselves  to  God,  and  not  to  seek  to  be 
so  acute  as  to  understand  how  this  or  that  would  be  done, 
but  to  feel  convinced  that  what  God  had  decreed  could  not 
be  changed. 

It  must  yet  be  remarked,  that  he  speaks  not  here  of 
his  hidden  and  incomprehensible  counsel.  What  then  are 
the  thoughts  of  which  Jeremiah  now  speaks  ?  They  were 
those  respecting  the  people's  deliverance,  after  the  time  was 
completed,  for  God  had  promised  that  he  would  then  be  pro- 
pitious to  his  Church.  We  hence  see  that  the  question  here 
is  not  about  the  hidden  counsels  of  God,  but  that  the  reference 


432  COMMENTARIES  ON  JEREMIAH.  LECT.  CX. 

is  simply  to  the  word  whicli  was  well  known  to  the  Jews, 
even  to  the  prophecy  of  Jeremiah,  by  which  he  had  pre- 
dicted that  the  Jews  would  be  exiles  for  seventy  years,  and 
would  at  last  find  that  their  punishment  would  be  only  a 
small  chastisement,  as  it  would  only  be  for  a  time  :  /  know 
then  my  thoughts.  But  still  he  indirectly  condemns  the 
Jews,  because  they  entertained  no  hope  of  deliverance  ex- 
cept from  what  came  within  the  reach  of  their  senses.  He 
then  teaches  us  that  true  wisdom  is  to  obey  Grod,  and  to 
surrender  ourselves  to  him ;  and  that  when  we  understand 
not  his  counsel,  we  ought  resignedly  to  wait  until  the  due 
time  shall  come. 

He  says  that  they  were  thoughts  of  peace,^  that  is,  of  be- 
nevolence. Peace,  as  it  has  been  often  said,  is  taken  for 
felicity,  as  in  verse  7,  "  For  the  peace  of  Babylon  shall  be 
your  peace  ;'  that  is,  if  Babylon  be  prosperous,  you  shall  be 
partakers  of  the  same  happiness.  So  now,  in  this  place, 
God  declares  that  his  thoughts  were  those  of  peace,  for  he 
designed  really  to  shew  by  the  effect  his  paternal  kindness 
towards  his  people. 

He  afterwards  adds,  that  I  may  give  you  the  end  and  the 
expectation.  By  HnHX,  achrit,  which  means  in  Hebrew  the 
last  thing,  we  are  to  understand  here  the  end,  as  though  he 
had  said,  that  it  was  to  be  deemed  as  final  ruin,  when 
people  had  been  driven  away  to  a  foreign  land.  For  it  was 
no  small  trial  when  the  Jews  were  deprived  of  that  land 
w^hich  was  the  rest  and  habitation  of  God  ;  it  was  the  same 
as  though  they  had  been  cut  off  from  every  hope :  it  was 
then  a  sort  of  repudiation,  and  repudiation  was  a  kind  of 

1  The  Avord  for  "  thoughts"  might  often  be  rendered  "  purposes,"  as  it 
is  sometimes  in  our  version.  The  thoughts  of  God  are  his  purposes.  So 
here :  "  For  I — I  know  the  very  purposes  which  I  am  purposing  respect- 
ing you,  saith  Jehovah, — purposes  of  peace  and  not  for  evil,  to  restore 
you  to  this  place."  God,  in  saying,  "  to  this  place,"  represented  himself 
as  dwelling  at  Jerusalem,  in  the  temple,  where  he  had  promised  his  pre- 
sence. 

In  mentioning  purposes  and  not  purpose,  the  intention  probably  was  to 
shew  its  firmness  and  certainty.  The  Hebrews  sometimes  used  the  plu- 
ral number  in  order  to  enhance  the  meaning,  as  "  wisdoms"  for  perfect 
wisdom,  in  i'rov.  ix.  1.  Then  the  meaning  of  the  word  would  be,  "  the 
very  sure  purpose;"  and  in  a  version,  the  meininr/,  and  not  the  word  liter- 
ally, ought  to  be  given. — EtL 


CHAP.  XXIX.  1 2.       COMMENTARIES  ON  JEREMIAH.  433 

deatli.  But  here  God  declares  that  he  would  put  an  end 
to  their  exile,  as  it  was  to  be  only  for  a  time.  It  is  hence 
to  be  inferred,  that  the  people  did  not  perish  when  they 
were  led  into  exile,  but  that  they  were  only  chastised  by 
God's  hand. 

He  adds  expectation,  w^hich  Jerpme  has  rendered  "  pa- 
tience/' but  in  a  very  forced  manner.  There  is,  indeed,  no 
doubt  but  that  by  this  second  w^ord  the  Prophet  more  fully 
and  clearly  expressed  what  he  meant  by  the  first  word, 
n^^nX,  achrit,  even  the  end  that  was  wished  or  desired.  / 
tvill  then  give  you  the  end,  even  that  ye  may  enjoy  the  pro- 
mises, as  ye  wish  and  expect,  and  ought  to  hope  for,  since 
G-od  has  made  them.^     Here  I  will  make  an  end. 

PRAYER. 

Grant,  Almighty  God,  that  sinca  thou  hast  been  pleased  kindly 
to  shew  to  us  thy  paternal  love,  and  givest'us  daily  a  testimony 
of  it  in  thy  Gospel, — 0  grant,  that  we  may  not  go  astray,  fol- 
lowing our  vagrant  and  erring  thoughts,  but  acquiesce  in  thy 
simple  truth  ;  and  though  we  must  be  exercised  in  this  world  by 
many  conflicts,  as  our  life  is  to  be  as  it  were  a  continual  warfare, 
may  we  yet  never  doubt  but  that  there  is  prepared  for  us  a 
sure  rest  in  heaven  through  Christ  our  Lord. — Amen. 


ILecture  ^ne  igxinBreU  antr  ISUbtnt!)* 

12.  Then  shall  ye  call  upon  me,         12.  Et  invocabitis  me  et  ibitis ; 
and  ye  shall  go  and  pray  unto  me,     et  orabitis  me,  et  exaudiam  vos. 
and  I  will  hearken  unto  you. 

Jeremiah  pursues  the  same  subject,  even  that  the  Jews, 
after  having  undergone  the  punishment  allotted  to  them  by 
God,  would  at  length  return  to  their  own  country  and  find 

1  These  two  words  are  omitted  in  the  Sept.  ;  "  the  end  and  patience," 
is  the  Vidg. ;  *'  the  end  and  hope,'*'  the  Targ.  ;  "  the  hope,"  only,  the 
Byr.  It  is  better  to  retain  the  words  apart  than  to  unite  them,  as  many 
have  done:  "  the  end"  was  that  of  their  troubles  and  exile,  and  "  the  ex- 
pectation" was  that  of  a  return  to  their  own  country, — two  things  com- 
pletely distinct  though  cotemporaneous  :  "  To  give  you  the  end  (of  your 
exile)  and  the  expectation  (of  a  return,)"  that  is,  the  fulfilment  of  it.  It 
is  a  metonymy,  expectation  is  put  for  its  object,  or  the  thing  expected. — 
Ed. 

VOL.  III.  2  E 


434  COMMENTARIES  ON  JEREMIAH.  LECT.CXI. 

God  merciful,  and  lienco  learn  tliat  tlieir  cliastisement  in 
/  exile  would  prove  useful  to  them.     He  had  indeed  in  the 

U  last  verse  explained  this  with  sufficient  clearness,  but  he  now 

expresses  the  manner  ;  and  that  would  be  by  calling  on  God. 
He  uses  two  words,  Ye  shall  call  on  me,  he  says,  and  pray. 
The  verb  put  between  these  two  DnD/H,  elcsitem,  is  regarded 
almost  by  all  as  referring  to  a  right  course  of  life,  as  though 
the  Prophet  had  said,  that  those  who  before  wandered  after 
their  own  lusts  would  now  walk  in  the  way  of  God,  that  is, 
in  his  Law  ;  but  this  seems  to  me  to  be  too  forced  an  ex- 
planation. I  doubt  not  then,  but  that  the  Prophet  here 
indirectly  reproves  the  indifference  of  the  people  in  not 
immediately  acknowledging  that  they  were  chastised  by  God's 
hand,  that  they  ought  in  due  time  to  repent.  To  go  then 
or  to  walk  is  the  same  thing,  in  my  judgment,  as  thougli  he 
had  said,  "  After  having  suffered  the  exile,  not  of  one  year, 
but  of  seventy  years,  ye  shall  then  begin  to  be  wise." 

It  was  not  only  sloth  but  stupidity,  that  they  were  not 
subdued  by  God's  scourges  so  as  to  call  on  him  ;  but  as  they 
wei"e  of  a  disposition  so  rude  and  refractory,  the  Prophet 
here  briefly  reminds  them  that  many  years  had  been  neces- 
sary to  subdue  them,  as  twenty  or  thirty  years  were  not 
sufficient.  We  now  then,  understand  the  design  of  the 
Prophet  as  to  the  word  p/H,  elck,  to  walk.^  The  meaning 
then  is,  that  after  having  profited  under  the  scourges  of 
God,  they  would  become  humble  so  as  to  deprecate  his  wrath. 
But  there  is  added  a  promise,  that  God  would  hear-  them. 
^It  may  however  appear,  that  God  promised  conversion  even 
'in  the  first  clause ;  and,  no  doubt,  prayer  is  the  fruit  of  repent- 

^  The  two  first  verbs  are  wanting  in  the  Sept.  and  the  Targ.,  and  the 
second  in  the  Syr.  The  V^dg.  is  according-  to  our  version,  which  is 
literally  the  Hebrew :  and  there  are  no  various  readings.  It  is  difficult 
to  understand  the  meaning  here  of  the  second  verb,  go,  or  proceed.  Some 
give  this  meaning,  "And  ye  shall  call  upon  me  and  shall  go  tu  your  coun- 
try ;  and  ye  shall  pray  to  me,  and  I  will  hearken  to  you."  But  the  sense 
most  suitable  appears  to  be  the  following, — "  And  ye  shall  call  on  me,  and 
ye  shall  go  on  and  intercede  with  me,  and  I  will  hearken  to  you."  The 
verb  "jpn  is  used  in  the  sense  of  advancing  or  of  going  on  in  a  course  that 
is  begun.  See  Gen.  xxvi.  13;  Ex.  xix.  19.  To '•  intercede"  for  them- 
selves and  others,  was  more  than  to  call  upon  God.  From  calling  they 
would  go  on  to  intercede,  earnestly  to  plead  for  themselves  and  others, 
and  then  the  promise  is  that  (Jod  would  hear  them.  —  Ed. 


CHAP.  XXIX.  13.       COMMENTARIES  ON  JEREMIAH.  435 

ance,  for  it  proceeds  from  faith  ;  and  repentance  is  the  gift 
of  God.  And  further,  we  cannot  call  on  God  rightly  and 
sincerely  except  by  the  guidance  and  teaching  of  the  Holy 
Spirit ;  for  he  it  is  who  not  only  dictates  our  words,  but  also 
creates  groanings  in  our  hearts.  And  thus  Aiigustiii,  writ- 
ing against  the  Pelagians,  understands  the  passage,  and 
proves  that  it  is  not  in  the  power  of  man  either  to  convert 
himself  or  to  pray  ;  "  for  God/'  he  says,  "  would  in  vain 
promise  what  is  in  the  power  of  man  to  do ;  and  this  is  the 
promise,  ye  shall  pray  ;  it  then  follows,  that  we  do  not  pray 
through  the  impulse  of  our  own  flesh,  but  when  the  Holy 
Spirit  directs  our  hearts,  and  in  a  manner  prays  in  us.''  I 
do  not,  however,  know  whether  the  Prophet  intended  to  speak 
in  so  refined  a  manner.  From  other  passages  of  Scripture 
it  is  easy  to  prove,  that  we  cannot  pray  to  God,  except  he 
anticipates  us  by  his  own  Spirit.  But  as  to  this  passage,  I 
prefer  to  take  a  simpler  meaning,  that  God  would  hear,  wlien 
they  began  to  pray  ;  but  yet  he  shews  that  it  would  not  be 
after  a  short  space  of  time,  because  they  were  almost  un- 
tameable,  and  would  not  repent  until  after  many  years.  It 
follows, — 

13.  And  ye  shall  seek  me,  and         13.  Et  quferetis  me,  et  invenietis, 
find  me,  when  ye  shall  search  for  me     quia  quseretis  in  toto  corde  vestro. 
with  all  your  heart. 

He  confirms  in  other  words  the  same  thing ;  and  yet  the 
repetition,  as  we  said  yesterday,  is  not  useless  ;  for  as  the 
Jews  perversely  despised  all  threatenings,  so  it  was  difficult 
for  them  to  receive  any  taste  of  God's  goodness  from  his 
l^romises.  This  then  is  the  reason  why  the  Prophet  employs 
many  words  on  this  subject.  By  the  word  seek,  he  means 
prayers  and  supplications,  as  mentioned  in  the  last  verse. 
And  Christ  also,  exhorting  his  disciples  to  pray,  says,  "  Seek 
and  ye  shall  find,  knock  and  it  shall  be  opened  to  you." 
There  is  no  doubt  but  that  he  speaks  there  of  prayer  ;  he 
yet  adopted  various  modes  of  speaking,  derived  from  the 
common  habits  of  men.  But  to  seek,  when  we  feel  the  need 
of  God's  grace,  is  nothing  else  than  to  pray.  Hence  the 
Prophet  says,  ye  shall  seek  me  and  ye  shall  find  me.  And 
though  he  addresses  here  the  Israelites,  yet  this  doctrine 


436  COMMENTARIES  ON  JEREMIAH.  LECT.  CXI. 

ought  to  be  extended  to  the  whole  Church  ;  for  God  testifies 
that  he  will  be  propitious  to  all  who  flee  to  him. 

But  as  hypocrites  are  abundantly  noisy,  and  seem  to  sur- 
pass the  very  saints  in  the  ardour  of  their  zeal,  when  the 
external  profession  is  only  regarded,  the  Prophet  adds.  Be- 
cause^ ye  shall  seek  me  with  your  whole  heart.  There  is  no 
doubt  but  that  the  Jews  groaned  a  thousand  times  every 
year  when  oppressed  by  the  Chaldeans ;  for  they  had  to 
bear  all  kind  of  reproaches,  and  then  they  had  nothing  safe 
or  secure.  They  were  therefore  under  the  necessity,  except 
they  were  harder  than  iron,  to  offer  some  prayers.  But  God 
shews  that  the  seasonable  time  would  not  come,  until  their 
prayers  proceeded  from  a  right  feeling ;  this  he  means  by 
the  whole  heart.  It  is  indeed  certain  tha^  men  never  turn 
to  God  with  their  whole  heart,  nor  is  the  whole  heart  ever 
so  much  engaged  in  prayer  as  it  ought  to  be ;  but  the  Pro- 
phet sets  the  whole  heart  in  opposition  to  a  double  heart. 
Perfection,  then,  is  not  what  is  to  be  understood  here,  which 
can  never  be  found  in  men,  but  integrity  or  sincerity. 

We  now  then  perceive  the  meaning  of  the  Prophet's 
words, — that  the  Jews,  when  they  began  in  earnest  to  flee 
to  God,  would  find  him  propitious,  provided  only  they  did 
this  in  sincerity  of  heart  and  not  in  dissimulation  ;  and  also 
that  this  would  not  take  place  soon,  for  their  hardness  and 
obstinacy  were  greater  than  that  they  could  be  brought  to 
repent  in  a  short  time.  Therefore  God  reminds  them  that 
there  was  need  of  many  evils,  so  that  they  might  at  length 

1  The  ""D  here  is  rendered  "  when"  in  our  version,  and  in  the  ancient 
versions,  except  the  Sept.^  where  it  is  «V/,  "for,"  or  becaiise.  The  most 
^^sllal  meaning  of  the  particle  is  "  because  ;"  and  it  may  be  so  rendered 
here ;  for  sincerity  may  be  justly  assigned  as  a  reason  why  prayers  are 
heard,  without  the  implication  of  any  merit.  Indeed,  in  the  very  nature 
of  things,  prayer  without  sincerity  cannot  possibly  be  accepted. 

In  our  version  the  meaning  of  the  two  verbs  is  reversed;  the  first 
ought  rather  to  be  rendered  as  meaning  '•  to  search  for,"  and  the  latter  to 
"  seek."  With  the  first  is  connected  "  finding,"  and  this  implies  search- 
ing, and  the  verb  t^p2  means  sometimes  to  search  for  what  is  lost.  The 
verse  should  be,—  "  And  ye  shall  search  for  me  and  ye  shall  find  me,  be- 
cause ye  shall  seek  me  with  all  your  heart."  To  seek  God  means  to  seek 
his  favour.  They  would  search  for  him  whom  they  had,  as  it  Avere,  lost, 
and  they  would  find  him  because  they  would  seek  his  favour  with  all  sin- 
cerity ;  it  would  not  be  for  a  mercenary  purpose,  but  for  the  sake  of 
enjoying  God's  favour. — Ed. 


CHAP.  XXIX.  lo.       COMMENTARIES  ON  JEREMIAH.  437 

turn  and  divest  themselves  of  that  perverseness  to  which 
they  had  wholly  surrendered  themselves. 

Now  the  whole  of  this,  as  I  have  already  observed,  ought 
to  be  applied  to  the  benefit  of  the  Church  ;  for  this  promise 
is  to  be  extended  to  all  the  godly, — that  when  they  call 
on  Grod  in  their  miseries,  he  will  hear  them.  And  Jeremiah 
seems  to  have  taken  this  sentence  from  Isaiah,  "  As  soon  as 
thou  callest  on  me,  I  will  hear  thee  ;  before  thou  speakest, 
I  will  stretch  forth  my  hand.''  (Isaiah  Iviii.  9.)  And  this 
circumstance  also  ought  to  be  noticed,  that  the  Prophet 
addressed  the  Jews  who  were  miserably  oppressed.  Let  us 
then  know  that  this  sentence  is  rightly  addressed  to  those 
in  distress,  who  seem  to  have  God  against  them  and  dis- 
pleased w^ith  them  ;  and  this  is  the  seasonable  time  which  is 
mentioned  by  David  in  Psalm  xxxii.  6. 

This  passage  also  teaches  us,  that  it  is  no  wonder  that  the 
Lord  doubles  his  scourges  and  does  not  immediately  pardon 
us,  because  we  are  not  so  ready  to  bend  as  to  return  to  him 
on  the  first  day.  He  is  therefore  constrained  by  our  per- 
verseness to  chastise  us  for  a  longer  time  ;  and  yet  this 
promise  is  still  to  be  held  valid,  that  if  we  even  late  repent, 
Grod  will  be  still  propitious  to  us,  only  that  the  reprobate  are 
not  under  this  pretext  to  indulge  in  their  vices  ;  for  we  see 
that  profane  tnen  trifle  with  God,  and  wickedly  abuse  his 
paternal  indulgence.  Let  the  sinner  then  beware  lest  he 
should  lay  up  for  himself  a  store  of  vengeance,  if  he  waits 
till  the  end  of  life.  But  there  is  still  a  hope  set  before  those 
who  have  been  long  torpid  in  their  sins,  that  if  they  at 
length  come,  though  late,  they  shall  still  come  in  time,  for 
God  will  hear  them.  But  the  exception  ought  to  be  care- 
fully observed,  that  God  will  not  be  intreated,  except  he  is 
sought  with  the  whole  heart,  that  is,  in  sincerity.  So  there 
is  no  reason  for  tis  to  wonder  that  his  ears  are  often  closed 
to  our  prayers,  because  we  only  pretend  to  seek  him,  and 
that  we  are  endued  with  no  sincerity  appears  from  our  life. 
It  now  follows, — 

14.  And  I  will  be  found  of  you,  14.    Et    inveniar   a   vobis,    dicit 

saith   the  Lord ;    and  I   will   turn  Jehova,   et    reducam    captivitatem 

away   your    captivity,    and   I    will  vestram,  et  colligani  (vel,  congre- 

gather  you  from  all  the  nations,  and  gabo)  vos  ex  omnibus  gentibus  et 


438  COMMENTARIES  ON  JEREMIAH.  LECT.  CXI. 

from  all  the  places  whither  I  have  ex  omnibus  locis  quo  expulero  vos 

driven  you,  saith  the  Lord  ;  and  I  illuc,  dicit  Jehova  ;  et  redire  faciam 

will  bring  you  again  into  the  place  vos  ad  locum  e  quo  expuli  vos  illinc 

whence  1  caused  you  to  be  carried  (abundat). 
away  captive. 

The  Prophet  now  applies  what  he  seemed  to  have  spoken 
generally.  He  then  shews  the  effect  of  God's  favour,  after 
having  been  reconciled  to  his  people,  even  that  he  would  re- 
store their  captivity,  and  gather  them  from  all  phices.  This 
was  particularly  said  to  the  Jews  ;  but  the  two  former  verses 
contain,  as  I  have  said,  a  general  doctrine.  He  had  before 
said,  Ye  shall  find  me  ;  but  he  says  now,  I  shall  he  found  by 
you,  or,  I  will  shew  myself  to  you.  There  is  an  implied 
contrast  between  the  hiding  and  the  manifestation,  for  God 
had  in  a  manner  hid  himself  during  the  time  of  exile  ;  but 
he  suddenly  made  his  face  to  shine  forth,  and  thus  mani- 
fested himself  as  a  Father,  after  having  apparently  forgotten 
his  people.  Suitably  then  does  the  Prophet  speak  here  ; 
for  thougli  the  Lord  ever  looks  on  us,  we  on  the  other  hand 
do  not  see  him,  nay,  we  think  that  he  is  far  from  us.  But 
he  then  only  appears  to  us,  when  we  perceive  that  he  cares 
for  our  salvation. 

By  saying,  from  all  nations  and  from  all  places,  he  evi- 
dently obviated  a  doubt  which  otherwise  might  have  crept 
into  the  minds  of  many,  "  How  can  it  ever  be  that  God  will 
gather  us  after  we  have  been  thus  dispersed  V  For  no  cer- 
tain region  had  been  allotted  to  them,  in  which  they  might 
dwell  together  so  as  to  form  one  body  ;  but  tliey  had  been 
scattered  as  by  a  violent  whirlwind  like  chaff  or  stubble  ; 
and  God  had  so  driven  them  away  that  there  was  no  hope  of 
being  again  gathered.  As  then  it  was  incredible,  that  a 
people  so  dispersed  could  be  collected  together,  the  Propliet 
says,  "from  all  nations  and  from  all  places."  The  same 
thing  is  declared  in  the  Psalms,  "  He  will  gather  the  disper- 
sions of  Israel."  (Ps.  cxlvii.  2.)  For  when  the  Jews  looked 
on  their  dreadful  dispersion,  they  could  entertain  no  hope. 
We  see  then  how  the  Prophet  encouraged  them  still  to  hope, 
and  bade  them  to  struggle  against  this  trial.  The  sentence 
seems  to  liave  been  taken  from  Moses,  for  he  says,  "  Though 
you  be  scattered  tlirough  the  extreme  parts  of  the  work!, 


CHAP.  XXIX.  15-17.     COMMENTARIES  ON  JEREMIAH.  430 

yet  God  will  gather  you/'  (Deut.  xxx.  IS.)  We  see  that 
Moses  there  expressly  reproves  the  unbelief  of  the  people, 
if  they  despaired  of  God's  mercy  and  salvation,  because  they 
were  torn  and  scattered.  He  therefore  shews  that  God's 
power  was  abundantly  sufficient  to  collect  them  again, 
though  they  were  scattered  to  the  four  quarters  of  the 
world.     We  now  perceive  the  object  of  the  Prophet.^ 

And  hence  we  may  gather  a  useful  doctrine, — that  God 
in  a  wonderful  manner  gathers  his  Church  wlien  scattered, 
so  as  to  form  it  into  one  body,  however  he  may  for  a  time  obli- 
terate its  name  and  even  its  very  appearance.  And  of  this 
he  has  given  us  some  proof  in  our  time.  For  who  could 
have  thought  that  what  we  now  see  with  our  eyes,  would 
ever  take  place  ?  that  God  would  in  a  secret  manner  gather 
his  elect,  when  there  was  everywhere  a  dreadful  desolation, 
and  no  corner  found  in  the  world  where  two  or  three  faithful 
men  could  dwell  together.  We  hence  see  that  this  prophecy 
has  not  been  fulfilled  only  at  one  time,  but  that  the  grace  of 
God  is  here  set  forth,  which  he  has  often  manifested,  and 
still  manifests  in  gathering  his  Church.     It  follows, — 

15.  Because  ye  have  said,  The  15.  Quoniam  dixistis,  Excitabit 
Lord  hath  raised  us  up  prophets  in  nobis  Jehova  prophetas  in  Baby- 
Babylon  ;  lone ; 

16.  Know  that  thus  saith  the  16.  Ideo  sic  dicit  Jehova  regi 
Lord  of  the  king  that  sitteth  upon  sedenti  super  solium  Davidis  et  toti 
the  throne  of  David,  and  of  all  the  populo  sedenti  in  hac  urbe  (hoc  est, 
people  that  dwelleth  in  this  city,  habitant!,  nam  iJ^^V  hie  diversis 
and  of  your  brethren  that  are  not  modis  accipltur,)  fratribus  vestris, 
gone  forth  with  you  into  captivity ;  qui  non  egressi  sunt  vobiscum  in 

exilium ; 

17.  Thus  saith  the  Lord  of  hosts,  17.  Sic  dicit  Jehova  exercituum. 
Behold,  I  will  send  upon  them  the  Ecce  ego  mitto  in  eos  gladium, 
sword,  the  famine,  and  the  pesti-  famem,  pestem  ;  et  ponam  eos  tan- 
lence,  and  will  make  them  like  vile  quam  ficus  sordidas  (aut,  foetidas,) 
figs,  that  cannot  be  eaten,  they  are  quai  non  comeduntur  prae  malitia 
so  evil.  {id  est,  praj  amaritudine.) 

Many  interpreters  connect  the  first  of  these  verses  with 
the  preceding  ones,  and  they  seem  not  to  think  so  without 
reason  ;  for  the  reason  given  is  not  unsuitable,  if  we  refer  to 

1  The  order  found  in  this  deserves  notice  ;  restoration  is  mentioned 
first,  and  then  the  means  necessary  for  the  purpose,  the  gathering  of  the 
people  from  all  places  ;  "  I  will  restore  your  captivity,"  or  captives,  "  and 
I  will  gather,"  &c.  The  concluding  sentence  is,  "  where  I  have  removed 
you  from  there  ■"  where,  and  from  there,  instead  of  whence, — Ed. 


440  COMMENTARIES  ON  JEREMIAH.  LECT.  CXI. 

what  the  Prophet  had  said,  even  that  the  Jews  were  by  no 
means  to  hope  for  a  return  until  the  end  of  seventy  years. 
But  the  meaning  I  adopt  is  more  probable  ;  the  particle  ''^j 
kij  is  repeated ;  the  first  is  causal,  and  the  second  an  illa- 
tive ;^  and  consistently  with  the  usage  of  Scripture  the 
learned  and  the  experienced  think  that  this  is  the  real 
meaning  of  the  Propliet.  He  then  says,  that  the  captives 
were  very  foolish  who  hoped  for  a  quick  end  to  their  exile, 
because  they  had  false  prophets  who  gave  them  such  a  pro- 
mise ;  ye  have  then  said,  that  prophets  have  been  given  you  in 
Chaldea,  and  that  God  had  there  pitied  you,  because  there 
are  those  who  prophesy  of  a  return  in  a  short  time.  As  then 
ye  are  so  foolishly  credulous.  Thus  saith  Jehovah  to  your 
brethren.  He  then  turns  his  discourse  to  the  exiles,  and 
exhorts  them  not  to  suffer  themselves  to  be  led  astray.  But 
here  he  indirectly  reproves  them,  because  they  could  not 
bear  a  condition  which  was  even  better  than  that  of  the 
residue,  as  though  he  had  said,  "  What  means  this  your 
unreasonableness  !  that  when  all  your  ways  are  closed  up 
against  you,  and  the  power  of  your  conqueror  is  so  great 
that  ye  cannot  move  a  finger  without  his  nod,  ye  should  yet 
think  that  you  shall  be  set  free  in  two  years  !  and  surely  if 
you  were  before  foolishly  secure  and  confident,  your  calami- 
ties ought  now  to  make  you  humble.  But  your  brethren, 
who  seem  yet  to  enjoy  liberty  because  they  dwell  at  Jerusa- 
lem, (for  those  alone  were  then  remaining,)  even  these  your 
brethren  suffer  far  more  grievously  than  ye  do." 

^  Gataker  approves  of  this  and  says,  evidently  referring  to  Calvin^  "  So 
an  interpreter  of  prime  note  rendereth  it."  That  ""D  is  sometimes  an  illa- 
tive is  generally  admitted  ;  and  here  the  connection  cannot  otherwise  be 
seen.  There  is  a  large  gap  after  the  loth  verse  in  the  Sept.^  the  verses 
16,  17,  18,  19,  and  20,  are  omitted,  but  not  in  the  other  versions  nor  in 
the  Targ. ;  and  Blayney  has  thereby  been  led  to  put  the  loth  verse  out 
of  its  place  and  set  it  between  the  20th  and  the  21st,  but  without  sufficient 
reason.  The  connection,  as  shewn  by  Calvin,  is  suitable  as  the  verse  now 
is,  and  by  removing  it,  the  drift  of  ^vhat  follows  is  not  so  clearly  seen. 

Another  thing  advanced  by  Blayney,  though  countenanced  by  Houbi- 
(jant  and  Ilorsley,  two  rival  innovators,  is  not  to  be  admitted, — that  the 
letter  terminates  at  the  end  of  the  20th  verse,  and  not  at  the  end  of  the 
23d,  and  that  what  follows  forms  another  letter.  It  is  evident  that  what 
is  contained  in  the  24th  and  in  the  following  verses  to  the  end,  was  written 
in  consequence  of  an  answer  from  Babylon  to  this  letter.  Compare  verse 
5th  with  the  28th.— ^c^. 


CHAP.  XXIX.  15-1  7.      COMMENTARIES  ON  JEREMIAH.  441 

We  now  perceive  for  what  purpose  the  Prophet,  after 
having  addressed  the  captives,  turned  his  discourse  to  King 
Zedekiah  and  to  the  Jews,  who  as  yet  remained  at  home  or 
in  their  own  country ;  it  was,  that  the  captives  might  hence 
know  how^  great  was  their  madness  to  promise  to  themselves 
a  return,  after  having  been  driven  to  remote  lands,  when 
final  ruin  was  pigh  both  the  king  and  the  people,  who  as  yet 
remained  at  Jerusalem  ;  Thus  then  saith  Jehovah  to  the 
king  who  sits  on  the  throne  of  David,  and  to  all  the  people  luho 
sit  in  this  city,  &c. 

To  sit,  as  I  have  already  said,  is  to  be  taken  here  in  two 
different  senses ;  the  king  is  said  to  sit  on  his  throne  while 
he  retains  his  dignity  ;  but  the  people  are  said  to  sit  while 
they  rest  and  dwell  quietly  in  any  place.  It  is  not  without 
reason  that  the  word  king  is  here  expressly  mentioned,  for 
the  exiles  w^ere  ever  wont  to  connect  it  with  the  hope  of 
their  return  ;  "  The  Temple  still  remains,  God  is  there  wor- 
shipped, and  the  kingdom  still  exists  ;  these  things  being- 
secure,  it  cannot  be  all  over  with  our  nation."  The  safety 
of  the  people  depended  on  the  kingdom  and  the  priesthood. 
When  therefore,  on  the  one  hand,  they  fixed  their  eyes  on 
royalty,  and  on  the  other  hand,  on  the  priesthood  and  sacri- 
fices, they  felt  persuaded  that  it  could  not  be  otherwise  but 
that  God  would  soon  restore  them ;  for  God  had  promised 
that  the  kingdom  of  David  would  be  perpetual,  as  long  as 
the  sun  and  moon  would  shine  in  heaven.  Except  then 
this  splendour  or  glory  had  been  extinguished,  the  Israelites 
could  not  have  been  humiliated,  especially  as  those  who  had 
been  led  into  exile  were  of  the  tribe  of  Judah.  We  now 
understand  why  the  word  king  was  expressly  mentioned. 
Though,  then,  a  king  still  sat  on  the  throne  of  David,  he  yet 
declares  that  his  condition  and  that  of  his  people  w^as  harder 
than  that  of  the  captive  multitude. 

He  says,  /  will  'pursue  them  with  the  sword,  and  famine, 
and  p>estilence.  The  surrender  of  Jeconiah,  as  we  have  else- 
where seen,  was  voluntary  ;  lie  was  therefore  more  kindly 
received  by  the  king  of  Babylon.  At  length  the  city  was 
attacked,  and  as  the  siege  was  long,  there  was  more  rao-e 
felt  against  tlie  king  and  the  whole  people,  for  the  Chaldeans 


442  COMMENTARIES  ON  JEREMIAH.  LECT.CXI. 

had  been  wearied  by  their  obstinacy.  Hence  it  was,  that 
they  dealt  more  severely  with  them.  But  nothing*  happened 
except  through  the  just  vengeance  of  God  ;  for  tliougli  they 
exasperated  the  Chaldeans,  there  is  no  doubt  but  that  God 
blinded  their  minds  so  that  they  procured  for  themselves  a 
heavier  judgment.  It  was,  then,  a  punishment  inflicted  on 
them  by  God  ;  and  hence  rightly  does  Jeremiah  testify  that 
God  was  the  author  of  those  calamities,  for  the  Chaldeans, 
as  we  have  seen  elsewhere,  were  only  ministers  and  execu- 
tioners of  God's  vengeance  ;  Jehovah  of  hosts  tlien  says, 
Behold,  I  will  pursue  you,  &c. 

He  then  adds,  And  I  will  make  them  like  worthless  figs. 
He  calls  the  figs  here  O'll?^,  sliorim,  worthless  ;  but  in  the 
twenty-fourth  chapter  he  called  them  bad  ;  still  tlie  mean- 
ing is  the  same.  There  is  no  doubt  but  that  he  refers  to 
the  prophecy  which  we  there  explained.  For  the  Prophet 
saw  two  baskets  of  figs,  in  one  of  which  were  sweet  figs,  and 
in  the  other  bitter.  God  asked,  "  What  seest  thou  ?"  he 
said,  "  Good  figs,  very  good,  and  bad  figs,  very  bad.''  God 
afterwards  added,  "  The  good  and  sweet  figs  are  the  cap- 
tives ;  for  I  will  at  length  sliew  mercy  to  them,  and  liberty 
to  return  shall  be  given  them.  They  shall  then  be  good 
figs,  though  now  a  different  opinion  is  formed  ;  for  they  who 
still  lived  at  Jerusalem,  think  themselves  more  happy  than 
the  exiles  ;  but  the  bad  and  bitter  figs,"  he  says,  "  are  this 
people  who  pride  themselves,  because  they  have  not  been 
led  into  captivity  ;  for  I  will  consume  them  with  the  pesti- 
lence, and  the  famine,  and  the  sword."  This  was  the  Pro- 
phet's language  in  that  passage.  He  now  again  declares 
that  King  Zedekiah  and  all  the  people  would  be  like  bitter 
and  putrid  figs,  which,  being  so  bad,  are  not  fit  to  be  eaten. 
He  then  adds, — 

18.  And  I  will   persecute   them         IS.  Et  ^iersequax  (ad verbwn  est, 

with  the  sword,  with  the   famine,  post    eos  :    persequar   eos)    gladio, 

and  with   the   pestilence,   and  will  fame  et   peste  ;   et  ponam  eos   in 

deliver  them  to  be  removed  to  all  commotionem    {vel,    concussionem) 

the  kingdoms  of  the  earth,  to  be  a  cnnctis    regnis    terra},   in    execra- 

curse,  and  an  astonishment,  and  an  tionem,  et  in  stuporem,  et  in  sibi- 

hissing,  and  a  reproach,  among  all  lum,  et  in   probrum   inter  cunctas 

the  nations  Avhither  I  have  driven  gcntes  ad  quas  expulero  eos  (vcl, 

them  :  quo  expulero  eos  illuc  ;) 


CHAP.  XXIX.  18,  19.       COMMENTARIES  ON  JEREMIAH.  443 

19.  Because  they  have  not  heark-         19.  Propterea  quod  non  audierunt 

ened  to  my  words,  saith  the  Lord,  sermones     meos,    inquit    Jehovah, 

which  1  sent  unto  them  by  my  ser-  quos  misi  ad  eos  per  servos  meos 

vants  the  prophets,  rising  up  early  Prophetas,  mane  surgendo  et  rait- 

and  sending  them;    but  ye  would  tendo;  ct  non   audistis,  inquit  Je- 

not  hear,  saith  the  Lord.  hova. 

He  goes  on  with  the  same  subject, — that  he  would  not 
cease  to  consume  them  with  pestilence,  famine,  and  the 
sword,  until  he  wholly  destroyed  them,  according  to  what 
we  find  in  the  twenty-fourth  chapter.  lie  repeats  what  is 
in  that  chapter  ;  but  the  words  are  taken  from  the  twenty- 
eighth  chapter  of  Deuteronomy,  and  from  the  twenty-ninth. 
The  prophets,  we  know,  drew  the  substance  of  their  doctrine 
from  the  fountain  of  the  Law,  and,  strictly  speaking,  brought 
forward  nothing  new,  but  accommodated  the  doctrine  of 
Moses  to  the  circumstances  of  the  time  in  which  each  lived. 

Hence  we  find  among  the  curses  of  the  Law  these  words, 
/  will  set  them  for  a  commotion,  or  a  concussion.  The  word 
may  be  explained  in  two  ways, — either  that  the  nations 
would  tremble  at  such  a  sad  spectacle, — or  that  they  would 
ghake  their  head.  The  second  view  is  to  be  preferred, 
according  to  what  I  have  stated  elsewhere,  /  will  then  set 
them,  for  a  commotion,^  that  is,  every  one  who  shall  see  their 
miseries,  will  shake  his  head  in  contempt,  as  though  he  had 
said,  "  All  will  assent  to  the  just  vengeance  of  God,  and  ye 
shall  be  objects  of  reproach  among  all  the  heathens ;  for  all 
will  acknowledge  that  ye  suffer  most  justly  for  your  sins." 

He  adds, /or  a  curse.  The  word  TO^,  ale,  is  properly  an 
oath,  but  is  taken  in  many  places  for  a  curse,  which  is  intro- 
duced or  understood  when  we  swear.  But  as  men  often 
expose  themselves  to  punishment  for  perjury,  the  word 
means,  frequently,  a  curse  ;  and  what  is  to  be  understood, 
as  it  has  been  explained  elsewhere,  is  a  pattern  or  formula 
of  a  curse  ;  and  \ve  have  seen  in  what  sense  the  Prophet 
said  this,  that  is,  that  every  one  who  wished  to  curse  him- 
self or  others,  or  to  imprecate,  as  they  say,  some  dire  things, 
would  take  the  Jews  for  an  example,  "  May  God  curse  thee 
as  he  did  the  Jews  \'  or,  "  May  h'e  draw  forth  his  severity  to 
thy  ruin,  as  he  did  to  the  Jews/'  He  then  says  that  they 
»  See  a  Note  in  vol.  ii.  p.  255. 


444  COMMENTARIES  ON  JEREMIAH.  LECT.  CXII. 

would  be  for  a  curse,  that  is,  that  they  would  be  so  miser- 
able that  they  would  be  taken  as  an  example  in  imprecations. 

He  afterwards  adds,  ybr  a?i  astonishment,  as  he  had  spoken 
of  the  shaking  of  the  head,  so  now  he  mentions  astonish- 
ment, which  is  something  more  grievous,  that  is,  when  such 
a  spectacle  presents  itself  as  makes  all  men  to  stand  aston- 
ished, as  not  knowing  what  it  means.  Hissing  is  mentioned  ; 
as  it  is  said  elsewhere  that  they  would  be  a  proverb,  /^D, 
meshel,  and  also  a  taunt,  so  Jeremiah  says  in  this  place, 
that  they  would  be  a  hissing,  as  he  has  spoken  of  the  shaking 
of  the  head.^ 

And  lastly  he  adds,  that  they  would  be  a  reproach  even 
to  all  nations,  for  all  would  deem  tliem  worthy  of  their 
calamities,  however  grievous  they  were,  when  a  comparison 
would  be  made  between  their  iniquities  and  God's  vengeance. 
The  reason  follows,  because  they  hearkened  not  to  God.  But 
I  cannot  now  finish. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  hast  given  so  remarkable  a  proof 
both  of  thy  wrath  and  of  thy  paternal  kindness  in  thy  dealings 
Avith  thine  ancient  people, — O  grant,  that  we  may  not  by  our 
obstinacy  provoke  thine  extreme  wrath,  but  in  time  anticipate 
thy  judgment,  so  that  we  may  find  thee  reconcilable,  and  never 
doubt  but  that  thou  wilt  be  merciful  to  us  when  we  sincerely 
turn  to  thee  ;  and  as  we  are  so  prone  to  all  evil,  yea,  and  rush 
headlong  into  it,  and  as  our  wickedness  and  hardness  are  so 
great,  grant  to  us,  we  pray  thee,  the  spirit  of  meekness,  that  we 
may  in  all  things  submit  oiu-selves  to  thee,  and  thus  render  our- 
selves thy  children,  that  we  may  also  find  thee  to  be  our  Father 
in  thine  only-begotten  Son. — Amen. 


The  Prophet,  after  having  denounced  God's  judgment  on 
those  who  remained  in  their  own  country  as  well  as  on  tlie 
exiles,  subjoins  this  reason,  because  they  hearkened  not  to 
the  word  of  the  Lord ;  arid  this  was  a  most  grievous  sin. 
Though  ignorance  is  no  excuse  before  God,  for  those  who 
'  See  a  Note  in  p.  236. 


CHAP.XXIX.  18,  19.        COMMENTARIES  ON  JEREMIAH.  445 

are  without  the  Law  must  perish  ;  yet  the  servant  who  knew 
his  Lord's  will  and  did  it  not,  shall  be  beaten  with  many 
stripes.  And  the  more  abundant  God's  grace  is  in  calling 
us  to  the  right  way  of  salvation,  the  more  base  is  our  ingra- 
titude when  we  close  our  ears  and  disregard  the  concern  and 
care  which  he  manifests  for  our  salvation.  Let  us  then  know 
that  nothing  is  less  tolerable  than  the  rejection  of  the  pro- 
phetic word. 

And  we  must  notice  what  follows,  which  I  sent  them  by 
my  servants  the  prophets.  The  Jews  might  have  otherwise 
objected  and  said,  that  they  did  not  intend  to  be  rebellious 
against  God,  but  that  there  were  many  contentions  among 
the  prophets.  Lest,  then,  they  should  seek  an  evasion  by  a 
pretence  of  this  kind,  he  says  that  the  word,  brouglit  by  his 
ministers  and  witnesses  the  prophets,  was  worthy  of  no  less 
reverence  than  if  angels  came  down  from  heaven  to  them. 
And  this  passage  serves  to  shew  the  use  of  external  doctrine, 
which  fanatical  men  despise,  thinking  the  hidden  word  suffi- 
cient, that  is,  whatever  they  may  dream.  But  God  thus 
proves  the  obedience  of  our  faith,  while  he  rules  us  by  the 
hand  and  labour  of  men.  Whosoever  then  rejects  the  faith- 
ful teachers  of  the  word,  shews  that  he  is  a  despiser  of  God 
himself  Tlie  meaning  is,  that  God  defines  his  word,  not  as 
an  oracle  of  any  kind,  but  as  the  doctrine  which  has  been 
deposited  with  faithful  teachers. 

He  afterwards  adds,  rising  up  early  and  sending.  The 
metaphor  is  taken  from  men  who  are  sedulous  and  diligent. 
"We  indeed  know  that  God  never  awakes  and  never  changes 
place ;  but  he  could  not  otherwise  express  his  paternal  care 
toward  his  people,  as  though  he  had  said,  that  he  was  sedu- 
lously engaged  in  admonishing  them.  And  thus  the  more 
inexcusable  was  rendered  the  sloth  of  the  people ;  for  God 
hastened  as  it  were  to  rise  up  early,  as  they  who  spare  no 
labour,  but  willingly  deprive  themselves  of  some  portion  of 
their  sleep,  that  they  may  complete  their  work  or  their 
journey.  As  God  then  manifested  so  much  diligence  in  se- 
curing the  wellbeing  of  men,  the  more  shameful  is  the  sloth 
of  men,  when  they  become  deaf,  or  are  not  moved,  but  re- 
main in  their  indifference.     It  now  follows, — 


446  COMMENTARIES  ON  JEREMIAH.  LECT.  CXII. 

20.  Hear  ye  therefore  the  word  20.  Et  vos  audite  sermonem  Je- 
of  the  Lord,  all  ye  of  the  captivity,  hovse  cuncta  captivitas,  quam  misi 
whom  I  have  sent  from  Jerusalem    Jerosolyma  Babylonem ; 

to  Babylon ; 

21.  Thus  saith  the  Lord  of  hosts,  21.  Sic  dicit  Jehova  exercituum, 
the  God  of  Israel,  of  Ahab  the  son  Deus  Israel,  ad  Achab  filium  Cola- 
of  Kolaiah,  and  of  Zedekiah  the  son  iah,  et  ad  Zedechiam  filium  Maassise, 
of  Maaseiah,  which  prophesy  a  lie  prophetantes  vobis  in  nomine  meo 
unto  you  in  my  name,  Behold,  I  will  mendacium,  Ecce  ego  ponam  eos 
deUver  them  into  the  hand  of  Nebu-  (vel,  tradam)  in  manum  Nebuchad- 
chadrezzar  king  of  Babylon,  and  he  nezer  regis  Babylonis ;  et  percutiet 
shall  slay  them  before  your  eyes  :  eos  coram  oculis  vestris : 

Jeremiah  announces  a  special  prophecy,  but  in  confirma- 
tion of  his  former  doctrine.  His  object  is  still  the  same,  to 
prevent  the  captives,  as  they  had  begun,  to  listen  to  flatteries, 
and  to  make  them  feel  assured  that  they  were  to  bear  their 
exile  till  the  end  of  seventy  years.  But  he  speaks  here  of 
three  impostors  ;  he  connects  two  of  them  together,  and  men- 
tions the  third  by  himself.  He  directs  his  discourse  espe- 
cially to  all  the  captives,  for  he  deigned  not  to  address  those 
who  professed  to  be  God's  enemies,  and  sold  themselves  as 
slaves  to  the  devil  for  the  purpose  of  deceiving.  It  was 
therefore  useless  to  spend  labour  on  them.  But  he  addressed 
the  wliole  people,  and  at  the  same  time  foretold  what  would 
happen  to  these  two  false  prophets,  even  Ahab  and  Zedekiah. 
He  calls  one  the  son  of  Kolaiah,  and  the  other  the  son  of  Maa- 
seiah ;  for  Ahab  was  a  name  then  in  frequent  use,  and  Zede- 
kiah was  a  name  which,  on  account  of  the  memory  of  a^pious 
and  godly  king,  was  in  high  esteem  among  the  good.  To 
prevent  then  any  mistake,  he  mentioned  their  fathers. 

The  import  of  the  prophecy  is,  that  a  judgment  would 
soon  overtake  them,  as  they  would  be  killed  by  King  Nebu- 
chadnezzar. They  were  in  exile,  but  such  madness  had  pos- 
sessed them,  that  they  hesitated  not  to  provoke  the  wrath 
of  that  tyrant  whom  they  knew  to  be  cruel  and  bloody. 
Then  Jeremiah  declares,  that  as  they  thus  deceived  the 
people,  they  would  soon  be  punished,  as  Nebuchadnezzar 
would  slay  them.  There  is  yet  no  doubt  but  that  Nebu- 
chadnezzar had  regard  to  his  own  private  advantage ;  for 
before  they  were  brought  before  him,  he  wished  to  allay 
every  cause  of  tumult.  As  they  ceased  not  to  encourage 
tlie  liopc  of  a  speedy  return,  without  some  check,  it  could 


CHAP.  XXIX.  20,  2  I.       COMMENTARIES  ON  JEREMIAH.  447 

not  be  otherwise  but  that  frequent  disturbances  would  arise. 
Therefore  Nebuchadnezzar,  as  it  is  usual  with  earthly  kings, 
consulted  his  own  benefit.  But  he  was  in  the  meantime  the 
servant  of  God  ;  for  these  two  impostors  wjio  had  promised 
a  return  to  the  people,  were  to  be  exposed  to  contempt. 
Their  death  then  disclosed  their  vanity,  for  it  thereby  ap- 
peared that  they  were  not  sent  by  God.  It  is  indeed  true 
that  God's  faithful  servants  are  often  cruelly  treated,  nay, 
even  slain  by  the  ungodly.  But  the  case  was  different  as  to 
these  two.  For  they  were  not  proved  guilty  of  falsehood, 
because  they  happened  to  have  unhappily  prophesied,  but 
because  they  raised  up  a  standard  as  it  were,  and  said,  that 
the  people  would  soon  return  to  their  own  country ;  and 
hence  it  was  that  they  were  slain.  We  then  see  that  what 
would  take  place  was  not  without  reason  foretold  by  Jere- 
miah ;  for  from  their  death  it  might  have  been  concluded, 
that  whatever  they  had  promised  respecting  the  return  of 
the  people,  were  mere  fallacies ;  and  they  were  slain  even 
before  the  time  which  they  had  predicted.  We  now  perceive 
the  meaning.     We  shall  now  notice  the  words. 

He  says,  Hear  ye,  the  whole  captivity,  the  word  of  Jehovah. 
He  would  have  the  Jews  to  be  attentive,  for  if  a  thousand 
impostors  had  been  killed,  yet  their  faith  in  falsehood  would 
never  have  been  destroyed,  had  not  Jeremiah  prophesied  be- 
fore the  time  what  would  take  place.  He  then  sits  here  as 
a  judge;  for  though  Nebuchadnezzar  ordered  them  to  be 
killed,  yet  it  appears  evident  that  it  was  ordained  by  God, 
and  indeed  for  this  end,  that  the  people  might  learn  to  re- 
pent. We  hence  see  that  Jeremiah  was  their  judge  ;  and 
Nebuchadnezzar  afterwards  executed  what  God  by  the  moutli 
of  his  servant  had  pronounced  as  a  judgment.  This  is  the 
reason  why  he  addressed  his  words  to  the  whole  people. 

He  yet  at  the  satne  time  adds,  that  they  had  been  sent  by 
God,  whom  I  have  sent,  &c. ;  and  he  said  this,  in  order  that 
they  might  not  imagine  that  they  went  there  by  chance  or 
by  adverse  fortune,  and  that  they  might  acknowledge  that 
when  they  were  deprived  of  their  own  country,  it  was  a  just 
punishment  for  their  sins. 

By  saying,  I  will  give  (or  deliver)  them  into  the  hand  of 


4f48  COMMENTARIES  ON  JEREMIAH.  LECT.  CXII. 

Nebuchadnezzar,  the  Prophet  still  more  clearly  expresses 
what  I  have  just  said,  that  they  would  he  thus  slain  by  the 
order  of  the  kincr,  because  God  had  determined  what  was  to 
be  done  to  them.  And  he  assigns  the  cause  of  their  death 
or  mentions  its  author,  that  the  Jews  might  not  fix  their  eyes 
on  the  king  of  Babylon.  What  had  Nebuchadnezzar  in  view  ? 
to  preserve  a  peaceable  kingdom ;  he  saw  the  danger  of  a 
tumult  if  he  pardoned  these  two  men,  who  had  disturbed  the 
people.  Lest,  then,  the  Jews  should  look  only  on  the  design 
of  the  king,  God  here  sets  before  them  another  and  a  higher 
reason,  even  because  ihey  prophesied  falsely  in  his  naw.e.  A 
clearer  explanation  follows, — 

22.  And  of  them  shall  be  22.  Et  sumetur  ab  ipsis  maledictio  apud 
taken  up  a  curse  by  all  the  omnem  captivitatem  Jehudah,  quae  est  in 
captivity  of  Judah  which  are  Babylone,  dicendo,  Statuat  te  Jehova  ut 
in  Babylon,  saying,  The  Lord  Zedechiam  et  sicut  Achab,  quos  combussit 
make  theehke  Zedekiah,  and  rex  Babylonis  igni  {vel,  ustulavit,  vel,  frixit 
like  Ahab,  whom  the  king  of  etiam,  ut  alii  vertunt;  rhp  oion  tantum 
Babylon  roasted  in  the  fire :      significat  comburcre,  sed  ustulare,  vel  pxu- 

laihn  urere,  quod  idem  est,  sed  Hkronymus 
veriit  faisse  frictos ;) 

Here  we  are  to  notice  the  circumstances ;  for  if  Jeremiah 
had  only  spoken  of  their  death,  the  Jews  might  still  have 
been  doubtful  whether  he  had  delivered  a  proj^hecy  ;  but 
when  now  is  added  what  kind  of  punishment  was  inflicted 
on  them,  Jeremiah  points  out  as  by  the  finger  what  was  as 
yet  unknown,  and  even  incredible.  It  might  indeed  have 
happened  to  the  captives  that  the  king  should  order  them  to 
be  slain,  but  it  could  not  have  occurred  to  any  man  to  sup- 
pose what  Jeremiah  declares,  that  they  would  be  roasted^  in 
the  fire.  We  hence  see  that  God  here  obviates  the  evasions 
of  perverse  minds,  so  that  there  would  be  no  room  for  evading, 
when  he  specifies  the  very  kind  of  death  which  they  were  to 
undergo. 

But  he  says  first.  Taken  from  them  shall  he  a  curse,  that 
is,  the  form  of  cursing.  Mentioned  yesterday  was  TV^,  ale, 
an  oath;  he  puts  down  now  Tw7p,  kolle ;  and  //p,  koll,  is 


'  '■'  Fried"  is  the  word  used  by  the  Sept..  the  Vtdg.,  the  ^Vr.,  and  the 
Targ.  The  Hebrew  word  is  found  as  a  verb  in  no  other  passage,  but  as 
a  participle  applied  to  parched  corn,  Lev.  ii.  14  ;  Josh.  v.  11. — Ed. 


CHAP.  XXIX.  ,"^3.      COMMENTARIES  ON  JEREMIAH.  449 

to  curse.  The  meaning  then  is,  tliat  they  would  become  an 
exemphir  of  a  curse  to  all  the  captives,  who  would  say,  May 
God  make  thee  like  Zedekiah  and  like  Ahah  whom  the  king  of 
Babylon  roasted.  The  cause  of  their  death  is  again  repeated ; 
and  the  Prophet  did  not  without  reason  dwell  on  this,  that 
he  might  turn  away  the  eyes  of  the  people  from  the  imme- 
diate cause,  which  was  commonly  known,  that  is,  that  Nebu- 
chadnezzar would  not  endure  any  tumults  to  be  raised  in  his 
dominions ;  that  they  might  therefore  acknowledge  God  to 
be  the  author  of  this  punishment,  he  says, — 

23.  Because  they  have  committed  23.  Propterea  quod  fecerunt  {vet, 

villany  in  Israel,  and  have  commit-  patrarunt)   tlagitium   in   Israel,   et 

ted  adultery  with  their  neighbours'  scortati  sunt  cum  uxoribus  sociorum 

wives,  and  have  spoken  lying  words  suorum,  et  locuti  sunt  sermonem  in 

in  my  name,  whicli  I  have  not  com-  nomme  meo  mendaciter;  quod  {vel, 

manded  them  ;  even  I  know,  and  am  quem  sermonem)  non  mandaveram 

a  witness,  saith  the  Lord.  ipsis ;  ego  autem  sum  cognitor  et 

testis,  dicit  Jehova. 

We  perceive  why  the  Prophet  mentions  the  cause  of  their 
death ;  it  was,  that  the  Jews  might  regard  the  event,  not 
according  to  their  own  thoughts,  but  that  they  might  feel 
assured  that  God  took  vengeance  on  the  impiety  of  those 
who  had  falsely  pretended  his  name.  For  we  know  that  we 
always  look  here  and  there,  and  that  when  we  find  an  imme- 
diate cause,  we  neglect  and  esteem  as  nothing  the  judgments 
of  God.  In  order  then  to  correct  this  evil,  Jeremiah  again 
repeats  that  Zedekiah  and  Ahab  were  not  punished  by  the 
king  of  Babylon,  but  by  God  himself,  because  they  committed 
villany  in  Israel.  Some  render  Twl^l,  nubele,  enormity  or 
abomination  ;  but  I  am  disposed  to  render  it  villany,  or  tur- 
pitude, or  filthiness.^  They,  then,  committed  a  filthy  thing. 
He  afterwards  specifies  two  kinds,  that  they  committed  adul- 
tery with  the  wives  of  their  friends,  and  that  they  falsely 
prophesied  in  the  name  of  God. 

By  the  first  clause  w^e  see  how  great  was  the  stupidity  of 


1  a 


Iniquity"  is  the  Sept. ;  "  folly,"  the  Vulg. ;  '•  crime"  or  offence,  the 
Syr. ;  and  "  disgrace,"  the  Targ.  *  Vileness,  or  abommation,  is  its  mean- 
ing. It  is  apphed  to  the  sin  of  prostitution,  Gen.  xxxiy.  7,— of  stealing, 
Josh.  vii.  15,— of  murder,  Judg.  xx.  6, — of  sodomy,  xix.  24,— of  incest, 
2  Sam.  xiii.  12, — and  of  base  ingratitude,  1  Sam.  xxv.  25.  The  most 
suitable  term  for  all  these  places  is  abomination,  and  not  "  folly,"  as  in  our 
version.  It  means  what  is  hateful,  vile,  contemptible,  or  abominable.  It 
refers  here  to  what  was  abominably  filthy— adultery ;  and  to  what  was 
abominably  wicked  and  presumptuous — speaking  lies  in  God's  name. — Ed. 
VOL.   III.  2  F 


450  COMMENTARIES  ON  JEREMIAH.  LECT.CXII. 

the  people,  for  they  did  not  consider  wliat  was  the  life  of 
those  who  pretended  to  be  witnesses  for  God,  as  though  they 
were  angels  come  down  from  heaven.  Their  wickedness 
miorht  indeed  have  been  concealed ;  but  there  is  no  doubt 
but  that  tlie  Jews  were  extremely  stupid,  for  they  had  will- 
ingly seized  on  the  vain  promises,  which  afforded  them  gra- 
tification. As,  then,  they  were  anxious  to  return,  and  wished 
to  be  restored  to  their  own  country  as  it  were  against  the 
will  of  God,  and  sought  to  break  through  all  obstacles  by  the 
force  of  their  own  obstinacy  ;  it  was  a  just  punishment,  that 
they  were  so  blinded  as  not  to  see  what  was  yet  sufficiently 
manifest,  even  that  these  vaunting  prophets  were  adulterers, 
and  that  the  filthiness  of  their  life  was  so  great,  that  it  was 
certain  that  they  had  nothing  divine  or  heavenly  in  them. 

Then  there  is  another  kind  of  evil  added,  that  they  pro- 
phesied falsely  in  God's  name.  This  was  an  atrocious  crime  ; 
for  as  his  truth  is  precious  to  God,  so  it  is  a  sacrilege  that 
he  cannot  bear,  when  his  truth  is  turned  into  falsehood. 
But  as  the  minds  of  them  all  were  so  corrupted,  that  no  one 
would  open  his  eyes,  God  testifies,  that  though  their  adul- 
teries might  be  unknown  to  the  people,  that  though  tlieir 
vanity  in  tlieir  false  prophecies  might  not  be  perceived,  yet 
it  was  enough  that  he  knew  and  was  a  witness. 

Now  this  passage  is  worthy  of  special  notice  ;  for  hypo- 
crites, until  they  find  that  they  are  proved  guilty  before 
men,  fear  nothing,  nay,  they  haughtily  exalt  thtjmselves,  even 
when  things  are  justly  laid  to  their  charge.  Since,  then, 
the  hardness  and  dishonesty  of  hypocrites  are  so  great,  it  is 
necessary  to  summon  them  before  God's  tribunal,  that  they 
may  know  that  they  may  a  hundred  times  be  acquitted  by 
the  world,  and  yet  that  this  derogates  nothing  from  God's 
judgment.      It  now  follows — 

24.  Thus  shalt  thou  also  speak  24.  Et  ad  Semaiah  Nehelami- 
to  Shemaiah  the  Nehelamite,  say-     torn  dices,  dicendo,  (sic  dices,) 

ing, 

25.  Thus  speaketh  the  Lord  of  25.  Sic  dicit  .1  eh  ova  exercituum, 
hosts,  tlie  God  of  Israel,  sayinj]^,  Be-  Deus  Israel,  dicendo,  Proptcrca  quod 
cause  tliou  hast  sent  letters  in  thy  tu  niisisti  in  nomine  nieo  literas  ad 
name  unto  all  the  people  that  are  totum  populuni,  qui  est  Jerosolymse, 
at  Jerusalem,  and  to  Zephaniah  the  et  ad  Zephaniam  fihum  Maassia;,  et 
son  of  Maaseiah  the  priest,  and  to  ad  cunctos  sacerdotes,  dicendo, 

all  the  priests,  saying. 

2(5.   The   Lord  hath   made  thee         20.    Jehova    posuit  te  (yel,  con- 


CHAP.  XXIX.  24-27.      COMMENTARIES  ON  JEREMIAH.  451 

priest  in  the  stead  of  Jehoiada  the  stitiiit  te)  sacerdotem  pro  Jehoi- 
priest,  that  ye  should  be  officers  in  ada  saccrdote,  ut  sitis  prrefecti  do- 
the  house  of  the  Lord,  for  every  mus  Jehovse  super  omnem  virum 
man  that  is  mad,  and  maketh  him-  insanura  (vel,  arreptitium)  et  pro- 
self  a  prophet,  that  thou  shouldest  phetantem,  ut  ponas  ipsum  in  car- 
put  him  in  prison,  and  in  the  cerem  (alii  vertunt,  in  cippum)  et 
stocks.  in  compedes  {vel,  manicas,  quod  aliis 

magis  placet.) 

27.  Now  therefore  why  hast  thou  27.  Et  tu  quare  non  increpuisti 

not  reproved  Jeremiah  of  Anathoth,  Jeremiam    Anathotitera,    qui  pro- 

which  maketh  himself  a  prophet  to  phetat  vobis  ? 
you? 

Here  Jeremiah  prophesies  respecting  a  third  person,  who 
had  written  a  letter  to  the  priests  and  to  the  whole  people 
against  himself,  and  had  expostulated  with  the  chief  priest 
and  with  others,  because  Jeremiah  had,  with  impunity,  long 
exhorted  the  people  to  bear  their  long  exile.  This  is  the 
import  of  the  passage ;  but  as  to  his  punishment  we  shall 
see  what  it  was  at  the  end  of  the  chapter.  I  did  not  wish 
to  give  the  whole,  because  I  cannot  finish  this  prophecy 
to-day.  I  have  therefore  taken  the  former  part  only,  even 
that  Shemaiah  had  not  only  encouraged  the  people,  as 
others  did,  to  hope  for  a  return,  and  to  raise  a  commotion, 
but  had  also  scattered  his  poison  at  Jerusalem,  and  had  en- 
deavoured to  load  Jeremiah  with  ill-will,  that  he  might  be 
slain  as  a  false  prophet,  and  an  enemy  to  the  public  good, 
as  well  as  to  the  Law  and  the  Temple. 

Thou  slialt  then  say  to  or  of  Shemaiah,  for  7^s,  al,  may  be 

taken  in  either  sense.^     His  crime  is  now  related,  we  shall 

hereafter  see  what  his  punishment  was.      His  crime  w^as, 

that  he  lurote  in  Grod's  name.     Had  he  only  been  a  fanner 

of  cruelty,  he  would  have  deserved   no  pardon  ;    but  his 

crime  was  doubled,  for  he  dared  to  pretend  the  authority  of 

God,   and  to  boast  that  he  was  as  it  were  his  scribe,  as 

though  he  had  said  that  his  letter  had  been  dictated  by  the 

Holy  Spirit,  that  he  had  not  spoken  his  own  thoughts,  or 

presumptuously,  but  that  God  could  not  endure  the  liberty 

given  to  Jeremiah  ;  for  though  he  continually  preached  of 

long  exile,  yet  the  chief-priest  suffered  him,  and  no  one  of 

the  whole  priestly  order  opposed  him  ;    and  at  the   same 

time  he  blames  the  people  for  their  indulgence.     That  he 

^  He  is  called  the  "  Nehelamite."  Some  render  the  word  "  a  dreamer :" 
but,  as  Blayney  observes,  "  the  termination  speaks  it  to  be  a  patronymic." 
It  refers  probably  to  the  place  of  his  birth. — Ed. 


452  COMMENTARIES  ON  JEREMIAH.  LECT.  CXII. 

did  all  this  in  God's  name  was  f^ir  more  grievous  than  if  he 
had  written  as  a  private  individual.  And  it  is  said  that  he 
had  written  to  the  whole  people,  even  in  order  that  they 
might  all  in  a  body  unite  against  Jeremiah.  For,  had  he 
written  only  to  the  priests,  they  might  have  objected  that 
they  were  not  at  liberty  to  act  so  violently  against  Jeremiah, 
as  sedition  might  be  raised.  We  hence  see  the  craft  of  this 
base  man ;  though  he  despised  the  people,  yet  that  all  of 
them,  even  the  least,  might  help  the  priests  to  do  this  act 
of  cruelty,  and  that  there  might  be  the  union  of  all,  he  in- 
cluded the  whole  people  in  his  letter. 

He  afterwards  mentioned  the  priest  and  all  the  priests. 
The  word  priest,  in  the  singular  number,  meant  the  high- 
priest  :  then  the  priests  were  not  only  those  descended  from 
Aaron,  but  all  the  Levites.  There  was  the  high-priest,  and 
then  the  descendants  of  Aaron  were  the  chief,  and,  as  it 
were,  the  colleagues  of  the  high-priest ;  but  the  Levites  were 
an  inferior  order,  though  here  by  the  priests  he  means  also 
the  Levites. 

Here  follows  the  subject  of  the  letter,  Jehovah  hath  made 
thee  a  priest,  &c.  Here  the  impostor  Shemaiah  accuses  the 
high-priest  of  ingratitude,  because  he  had  been  chosen  in 
tlie  place  of  another.  For  it  is  probable  that  Jehoiada  was 
still  living,  but  that  he  had  been  led  aw^ay  into  Chaldea  with 
the  other  exiles.  As  then  so  high  a  dignity  had,  beyond 
hope,  and  before  the  time,  come  to  the  high-priest,  the  false 
prophet  reproves  him,  because  he  did  not  rightly  acknow- 
ledge this  favour  of  God,  as  though  he  had  said,  that  he  was 
rendering  an  unworthy  reward  to  God,  who  had  raised  him 
to  tliat  high  station  :  God,  he  said,  hath  made  thee  a  p)riest 
in  the  place  of  Jehoiada-  the  priest.  Thus  the  ministers  of 
Satan  transform  themselves  into  angels  of  light ;  and  yet 
they  cannot  so  dexterously  imitate  God's  servants,  but  that 
their  deceit  makes  itself  jiresently  known  ;  for  craftiness  is 
very  different  from  a  right  and  prudent  counsel.  God  en- 
dues his  servants  with  counsel  and  wisdom  ;  but  Satan,  with 
craft  and  guile.  Though,  then,  at  the  first  view,  some  arti- 
fice appears  in  this  letter  of  the  false  prophet,  yet  we  may 
gather  from  its  contents,  that  he  falsely  pretended  the  name 
of  God,  that  he  falsely   alleged   tliat  the   chief  priest  was 


CHAP.  XXIX.  24-27.       COMMENTARIES  ON  JEREMIAH.  453 

chosen  in  the  place  of  Jehoiada.  That  ye  should  be,  lie 
says:  at  first  he  addresses  the  high-priest,  but  now  lie  in- 
cludes also  others, — that  ye  should  he  the  keepers,  or  the 
rulers  of  the  house  of  God}  For  though  the  chief  power 
was  in  the  high-priest,  yet  as  he  could  not  alone  undcrtal<e 
everything,  it  was  necessary  for  him  to  have  others  con- 
nected with  him.  This  is  the  reason  why  Shemaiah  not  only 
says  that  the  high-priest  was  a  ruler  in  the  Temple  of  God, 
but  after  having  placed  him  in  the  highest  honour,  men- 
tions also  others. 

He  says  against  every  man  that  is  mad  ;  so  y^^^,  meshego, 
is  rendered  by  Jerome,  and  I  think  not  unsuitably  :  for  the 
word  means  properly  one  that  is  insane :  but  this  was  ap- 
plied to  false  teachers,  because  they  boasted  that  they  were 
under  a  divine  impulse,  when  they  spoke  their  own  thoughts. 
This  appears  evident  from  the  ninth  chapter  of  Hosea,  where 
it  is  said  that  the  people  would  at  length  acknowledge  that 
the  prophets,  who  had  flattered  them,  were  insane,  and  that 
the  men  of  the  Spirit  were  mad.  The  Pi'opliet  conceded  to 
them  both  names,  that  they  were  prophets  and  men  of  the 
Spirit,  that  is,  spiritual  ;  but  he  proved  that  they  had  only 
the  names  and  not  the  reality :  for  prophets  were  called 
spiritual  men,  because  God  inspired  them  with  his  Spirit ; 
but  the  ungodly,  when  they  wished  to  revile  the  true  pro- 
phets, called  them  mad.     So  did  they  speak  who  were  with 

^  The  Hebrew  is,  "  that  there  might  be  overseers  in  the  house  of  Je- 
hovah for  every  one,"  &c.  He  was  a  priest  under  the  high-priest  for 
this  purpose.  Zephaniah  was  second  in  authority,  as  it  appears  from 
chapter  hi.  24.  He  was  probably  the  ruler  or  governor  of  the  Temple,  as 
Pashur  was,  chapter  xx.  1.  Hence  the  paraphrase  of  the  Targinnas  to 
this  clause,  "  That  thou  niightest  be  made  the  chief  of  the  priests  in  the 
house  of  the  sanctuary  of  the  Lord  for  every  one,"  &c.  Blayney  thinks 
it  probable  that  Zephaniah  succeeded  a  priest  called  Jehoiada,  in  that 
office,  who  had  been  either  deposed  for  bad  conduct  or  carried  away  into 
exile.  Gataker  and  Grotius  think  that  the  reference  is  to  Jehoiada  the 
priest,  the  zealous  reformer  in  the  reign  of  Jehoash,  2  Kings  xi.  and  xii.  ; 
and  that  Shemaiah's  object  was  to  rouse  Zephaniah  to  shew  similar  zeal 
for  the  house  of  God.  If  so,  here  is  an  instance,  not  uncommon,  in  which 
a  good  example  of  zeal  was  perverted  for  the  purpose  of  encouraging  zeal 
in  exercising  tyranny  and  suppressing  the  truth. 

It  is  somewhat  singular  that  all  the  ancient  versions,  as  well  as  the 
Targum,  give  "  overseers,"  or  officers, in  the  singular  number;  the  Vulg. 
is,  "  That  thou  mightest  be  a  commander  ....  over  every  one  ;"  the 
Sept.,  "That  thou  mightest  be  an  umpire ;"  the  Syr.,  "  That  thou  mightest 
be  a  censor."     But  there  are  no  MSS.  in  favour  of  such  a  reading.— Ed. 


454  COMMENTARIES  ON  JEREMIAH.  LECT.  CXII. 

Jehu,  when  a  prophet  came  to  annoiiit  him,  "  What  means 
this  mad  follow  V  this  word  V^^^,  mvshcgo,  is  what  they 
used ;  and  they  called  him  in  contempt  mad,  who  had  yet 
spoken  by  the  secret  im])ulse  of  the  Spirit.  (2  Kings  ix.  11.) 
So,  in  like  manner,  do  the  ungodly  rave  in  contempt  of  God 
against  everything  found  in  Scripture.'^ 

But  as  it  has  been  already  stated,  it  was  necessary  to  dis- 
tinguish between  the  true  servants  of  God  and  those  only  in 
name  ;  for  many  boasted  that  they  were  called  by  God,  and 
yet  were  impostors.  God  then  called  these  mad  and  insane  ; 
but  what  did  tlie  ungodly  do  ?  they  transferred  the  reproach 
to  the  lawful  servants  of  God.  So,  in  this  place,  Shemaiah 
says,  that  Jeremiah  was  mad,  who  falsely  pretended  the  name 
of  God,  and  prophesied  falsely. 

He  adds.  That  thou  shouldest  put  him  in  j^rison,  or  cast 
him  into  prison  or  the  stocks,  as  some  render  the  word. 
Then  he  says,  in  manacles,  that  is,  thou  shouldest  bind  him, 
until  his  impiety  be  known,  so  that  thou  mayest  detain  him 
in  prison.^  It  is,  indeed,  probable  that  the  chief  priests  had 
assumed  this  power  during  the  disordered  state  of  things. 
This  proceeding  no  doubt  resulted  from  a  good  princii:)le ; 
for  God  ever  designed  that  his  Church  should  be  well  go- 
verned :  he  therefore  commanded  in  his  Law,  that  wlien  any 
dispute  or  question  arose,  tlie  chief  priest  was  to  be  the  judge, 
(Deut.  xvii.  8,  9  ;)  but  when  mention  is  here  made  of  prison 
and  of  manacles,  it  was  an  act,  no  doubt,  beyond  the  Law. 
It  is  therefore  probable  that  it  was  added  to  tlie  Law  of  God 
when  the  state  of  things  was  in  disorder  and  confusion  among 
the  Jews.  And  wlience  was  the  origin  of  the  evil  ?  from 
the  ignorance  and  sloth  of  the  priests.     They  ought  to  have 

1  The  word  Vy^'O  is  rendered  "  frantic"  by  the  Sept., — "  mad,"  by  the 
Viilg.. — "raving  in  lies,"  by  the  ^i/r., — and  "foolish,"  by  the  Targ. 
As  applied  to  prophets  it  means  one  in  an  ecstasy,  or  in  raptures,  whe- 
ther true  or  false, — an  enthusiast,  but  taken  mostly  in  a  bad  sense. 

The  next  word  is  in  Ilithpael,  "  self- prophesying,"  or  prophesying  of 
himself,  not  made  a  prophet  by  God ;  imperfectly  rendered,  "  prophesy- 
ing," by  the  Sept.,  Vulg.,  and  Syr.  It  may  be  rendered  "  pretending  to 
be  a  prophet." — Ed. 

*  See  note  in  p.  16.  The  last  word  is  found  only  here,  and  is  rendered 
"  dungeon"  by  the  Sept.,  and  "  prison"  by  the  Vulg.,  Syr.,  and  Tarn. 
The  Samaritan  version,  says  Parkhurst,  uses  it  as  a  verb  in  Exod.  xiv. 
3,  in  the  sense  of  contining,  shutting  up.  The  noun,  therefore,  may  well 
designate  a  prison. — Ed. 


CHAP.  XXIX.  2-t-27.       COMMENTARIES  ON  JEREMIAH.  455 

been  the  messengers  of  the  God  of  hosts,  the  interpreters  of 
the  Law,  the  truth  ouglit  to  have  been  sought  from  their 
mouth  ;  but  they  were  dumb  dogs,  nay,  they  ]iad  so  dege- 
nerated, that  nothing  priestly  was  found  in  them  ;  they  had 
forgotten  the  Law,  there  was  no  religion  in  them.  As  then 
they  had  neglected  their  office,  it  was  necessary  to  choose 
other  prophets  :  and  as  we  have  said  elsewhere,  it  was  as  it 
were  accidental  that  God  raised  up  prophets  from  the  com- 
mon people.  There  was,  indeed,  a  necessity  of  having 
prophets  always  in  the  ancient  Church  ;  but  God  would 
have  taken  them  from  the  Levites,  except  that  he  designed 
to  expose  them  to  reproach  before  the  whole  2:)eople,  when 
he  made  prophets  even  of  herdsmen,  as  in  the  case  of  Amos. 
As  then  the  priests  suffered  the  prophetic  office  to  be  trans- 
ferred to  the  common  people,  a  new  way  was  devised,  that 
it  might  not  be  any  loss  to  them,  as  under  the  Papacy  ;  for 
we  know  that  bishops  are  for  no  other  reason  made  rulers  in 
the  Church,  but  that  there  might  be  pastors  and  teachers. 
For  of  what  use  could  these  asses  be,  whom  we  know  to  be 
for  the  most  part  destitute  of  any  learning  ?  Wliat  could  these 
men  do,  who  are  profane,  and  given  up  to  their  own  plea- 
sures and  enjoyments  ?  In  short,  what  could  gamesters  and 
panders  do  ?  for  such  are  almost  all  the  Papal  bishops.  It 
was  therefore  necessary  to  give  up  their  office  to  brawling 
monks,  "  You  shall  teach,  for  we  resign  to  you  the  pulpits." 
But,  at  the  same  time,  they  retained  the  power  of  judgment 
in  their  own  hands :  when  any  controversy  arose,  neither 
the  noisy  brawlers  nor  the  dumb  beasts  could  of  themselves 
decide  anything ;  for  ignorance  prevented  the  latter,  and 
power  was  wanting  to  the  former.  How%  then,  did  the 
bishops  formerly  condemn  heretics  ?  and  how  do  they  con- 
demn them  still  ?  Why,  thus :  When  one  was  a  Carmelite, 
they  called  in  the  Franciscans ;  and  when  one  was  an 
Augustinian,  the  Dominicans  were  summoned.  For,  as  I 
have  said,  these  mute  animals  had  no  knowledge  nor  wis- 
dom. And  yet  a  certain  dignity  was  maintained  by  the 
bishops  or  their  vicars,  when  they  pronounced  sentence  in 
condemning  heretics.  And  such  was  probably  the  case 
among  the  ancient  people ;  for  those  who  pretended  to  be 
prophets  were  summoned,  and  that  by  the  authority  of  the 


456  COMMENTARIES  ON  JEREMIAH.  LEOT.  CXIII. 

liigli-priest,  under  tlie  pretext  of  law,  but  not  without  some 
corruption  added  to  it  ;  for  Grod  had  not  given  fetters  and 
manacles  to  the  priests,  that  they  might  thus  restrain  those 
who  might  create  disturbance  and  corrupt  the  pure  truth. 
But  what  remains  I  shall  defer  to  the  next  Lecture. 

PRAYER. 

Grant,  Almighty  God,  that  since  we  are  prone  to  what  is  false, 
and  wholly  devoted  to  vanity,  we  may  be  governed  by  thy  Spi- 
rit,  and  desire  no  other  thing  than  to  be  obedient  to  thee ;  and 
as  we  offer  ourselves  to  thee,  as  thy  disciples,  grant  that  hav- 
ing the  light  of  thy  Avord  shining  before  us,  we  may  follow 
the  way  which  thou  shewest  to  us,  and  thus  persevere  in  a 
right  course,  until  we  shall  at  length  come  to  that  blessed  rest 
which  is  prepared  for  us  in  heaven,  through  Christ  our  Lord. 
— Amen. 

%tttxixt  6ne  ?§ttntJr^9  antr  ^Tfiirteetttfi* 

We  saw  in  the  last  Lecture  the  substance  of  the  letter 
which  Shemaiah  had  written  to  the  chief  priest.  He  re- 
proved him  for  his  neglect,  because  he  did  not  silence  Jere- 
miah according  to  the  right  and  duty  of  his  office.  This  had 
a  plausible  appearance  ;  but  it  was  a  false  principle  which  he 
assumed, — that  Jeremiah  falsely  pretended  God's  name,  and 
was  not  sent,  and  had  no  command  to  prophesy  /  this  was  false. 
Justly  then  does  the  Prophet  now  oppose  him,  and  pronounce 
the  punishment  which  he  deserved.     It  then  follows, — 

28.  For  therefore  he  sent  unto  28.  Nempe  quia  misit  (vel,  quia 
us  in  Babylon,  saying,  This  captivity  ideo,  ad  verbum,  quia  ob  id,  vel, 
is  long :  build  ye  houses,  and  dwell  propterea)  ad  nos  in  Babylonem, 
in  them ;  and  plant  gardens,  and  eat  dicendo,  Longum  est  (tempus  exilii,) 
the  fruit  of  them.  jedificate  domos  et  habitate,  plantate 

hortos  et  comedite  fructum  eorum. 

29.  And  Zeplianiah  the  priest  29.  Legeratautem  Zephaniaepis- 
read  this  letter  in  the  ears  of  Jere-  tolam  banc  in  auribus  Jeremifc  pro- 
miah  the  prophet.  pheta). 

The  crime  ascribed  to  Jeremiah  was, — that  he  rendered 
the  captives  indifferent,  so  that  they  cast  oif  every  hope  of 

*  The  verb  for  prophesying  is  in  llithpael  as  before  ;  he  still  represents 
Jeremiah  as  one  who  made  liimself  a  Prophet, — "  Who  of  himself  prophe- 
sies to  you ;"  and  not  as  Blayney  renders  the  clause,  "  Who  giveth  himself 
out  as  a  Prophet  among  you."  What  he  meant  is,  that  what  Jeremiah 
prophesied  came  from  himself,  the  very  thing  which  God  ascribed  to  the 
false  proplicts ;  thus  wicked  men  impute  to  the  good  the  very  sin  of  which 
they  themselves  arc  guilty. — Ed. 


CHAP.  XXIX.  28,  29.       COMMENTARIES  ON  JEllEMIAII.  457 

deliverance,  and  disregarded  their  own  country.  But  the 
design  of  Jeremiah  was  far  different ;  it  was,  that  the  people 
might  not  by  too  much  haste  anticipate  the  promises  of  God, 
and  that  he  might  also  extend  their  hope  to  the  end. prefixed. 
As  there  are  two  causal  particles  here  found,  p/1?  O,  ki 
ol-ken,  some  give  this  rendering,  "  For  for  this  cause,''  that 
is,  because  he  claimed  the  name  of  a  Prophet.  The  simpler 
meaning  however  is,  that  he  gives  a  reason  why  Shemaiah 
blamed  the  neglect  of  the  priest,  even  because  he  (Jeremiah) 
had  habituated  the  captives  to  bear  their  exiles.  But  he  re- 
proached the  holy  man,  as  though  he  had  made  them  indif- 
ferent through  long  delay.  Jeremiah  had  indeed  said  that 
the  time  would  be  long ;  but  this  particular  phrase,  It  is  long, 
means  a  difi'erent  thing,  as  though  Jeremiah  wished  to  bury 
in  oblivion  the  hope  of  a  return,  because  it  would  have  been 
foolish  to  languish  so  long. 

It  follows,  And  Zephaniah  had  read,  &c.  The  past  per- 
fect tense  is  more  suitable  here,  for  the  verse  ought  to  be 
put  in  a  parenthesis.  The  Prophet  obviates  a  doubt  which 
might  have  been  entertained.  He  then  shews  how  the  pro- 
phecy was  made  known  to  him ;  he  was  one  of  the  hearers 
when  the  letter  was  read.  And  it  is  probable  that  the  priest 
called  Jeremiah  on  purpose,  that  he  might  be  proved  guilty 
by  his  own  accuser.  However  this  may  have  been,  he  wished 
to  expose  the  holy  man  to  the  hatred  of  the  people,  or  rather 
to  their  fury.  The  constancy  of  Jeremiah  was  worthy  of 
greater  praise,  while  he  boldly  reproved  the  arrogance  of 
them  all,  who  had  nothing  else  in  view  but  to  suppress  God's 
truth  by  force  and  tyranny. 

30.  Then  came  the  word  of  the  30.  Et  fuit  sermo  Jehovse  ad 
Lord  unto  Jeremiah,  saying,  Jeremiam,  dicendo, 

31.  Send  to  all  them  of  the  cap-  31.  Mitte  ad  totam  captivitatem, 
tivity,  saying,  Thus  saith  the  Lord  dicendo,  Sic  dicit  Jehova  de  Sema- 
concerning  Shemaiah  the  Nehelam-  iah  Nehelamita,  Propterea  quod 
ite.  Because  that  Shemaiah  hath  prophetavit  vobis  Semaiah,  cum 
prophesied  unto  you,  and  I  sent  him  ego  non  miserim  ipsum,  et  confidere 
not,  and  he  caused  you  to  trust  in  a  vos  fecit  super  meudacio ; 

lie; 

32.  Therefore  thus  saith  the  Lord,  32.  Idee  sic  dicit  Jehova,  Ecce 
Behold,  I  will  punish  Shemaiah  the  ego  visitans  (id  est,  visitabo)  super 
Nehelamite,  and  his  seed :  he  shall  Semaiah  Nehelamitam,  et  super 
not  have  a  man  to  dwell  among  this  semen  ejus,  non  erit  illi  vir,  qui  ha- 
people;  neither  shall  he  behold  the  bitet  in  medio  populi  hujus,  et  non 
good  that  I  will  do  for  my  people,  videbit  bonum  quod  ego  faciam  po- 


458  COMMENTARIES  ON  JEREMIAH.  LECT.CXIIL 

saith  the  Lord ;  because  he  hath  pulo  meo,  dicit  Jehova,  quia  aver- 
taught  rebeUion  against  the  Lord.        sionem  {vel,  defectionem)  loquutus 

est  contra  Jehovam. 

Jeremiah  distinctly  declares  that  this  impostor  would  not 
escape  unpunished,  because  he  had  dared  falsely  to  pretend 
the  name  of  God,  and  avowedly  opposed  Jeremiah.  Here, 
then,  the  Proj^het  makes  no  long  discourse,  but  on  the  con- 
trary simply  declares  by  the  power  of  the  Spirit  what  would 
take  place.  He  speaks  in  God's  name,  for  he  had  been  sent 
as  a  herald  to  proclaim  this  judgment.  This,  then,  is  the 
reason  why  he  is  so  brief;  for  there  was  to  be  no  dispute, 
though  the  impostor  on  the  other  hand  was  carrying  himself 
very  high,  and  hesitated  not  to  overtlirow  the  revealed  truth 
of  God,  which  had  been  confirmed  by  many  witnesses. 

The  sum  of  what  is  stated  is,  that  Shemaiah  would  not 
see  the  favour  of  God,  and  that  none  of  his  seed  would  re- 
main alive.  It  was  a  curse  under  the  Law,  as  it  is  well 
known,  that  one  should  have  no  seed  left.  (Deut.  xxviii.  18.) 
Jeremiah  then  denounces  on  Shemaiah  this  punishment,  that 
no  one  of  his  seed  would  remain  alive,  but  that  he  would  die 
childless  ;  and  then  he  excludes  him  from  the  enjoyment  of 
the  benefit  which  the  Lord  had  determined  to  bestow  on  his 
people.  He  wished  to  return  after  two  years  to  his  own 
country ;  Jeremiah  commanded  the  people  patiently  to  en- 
dure their  exile  to  the  end  of  seventy  years,  which  was  the 
time  of  their  deliverance.  As,  then,  Shemaiah  despised  the 
lawful  time,  he  was  deprived  of  the  favour  of  seeing  that  event. 

Added  then  is  the  reason ;  first,  because  he  had  abused 
the  name  of  God ;  he  j^'^ophesied  and  /  had  not  sent  him, 
said  the  Lord  ;  the  second  reason  was,  that  he  deceived  the 
people  with  a  vain  hope ;  falsehood  of  itself  is  worthy  of  a 
heavy  punishment ;  but  when  it  was  pernicious  to  God's 
people,  it  became  still  more  heinous,  and  therefore  worthy 
of  a  twofold  punishment. 

Now  we  see  that  Jeremiah  esteemed  as  nothing  that  he 
was  condemned  by  Shemaiah  ;  for  he  retained  his  own  dig- 
nity ;  though  the  impostor  attempted  to  subvert  his  autho- 
rity, yet  the  Prophet  speaks  as  though  he  was  wholly  un- 
stained and  not  hurt  nor  affected  by  any  calumn3\  The 
same  magnanimity  of  mind  is  what  all  faithful  teachers 
ought  to  possess,  so  as  to  look  down,  as  from  on  high,  on  all 


CHAP.  XXIX.  30-32.       CO:.IMENTAIlIES  ON  JEREMIAH.  459 

deceivers,  and  their  chatterings,  and  curses,  and  to  go  on  in 
their  course,  however  insolently  the  despisers  of  God  may 
rise  up  against  tliem,  and  tear  and  overwhelm  them  with  re- 
proaches. Let  then  all  those  who  seek  to  serve  God  and  his 
Church  follow  this  example  of  the  Prophet,  so  that  they 
may  not  he  discouraged  in  their  minds  when  they  find  that 
they  have  to  contend  with  dishonest  men. 

But  Jeremiah  is  bidden  to  write  to  all  the  captives,  for 
Shemaiah  was  not  worthy  of  being  reproved ;  but  God  had 
a  regard  for  the  public  safety  of  the  exiles,  and  reminded 
them  of  what  would  take  place.  It  is  indeed  probable  that 
this  prophecy  was  without  any  fruit,  until  it  was  known  by 
the  event  itself  that  Jeremiah  had  not  without  reason  thus 
prophesied.  Until,  then,  Shemaiah  died,  and  died  without 
any  to  succeed  him,  the  people  disregarded  what  had  been 
predicted ;  but  at  length  they  were  constrained  to  acknow- 
ledge that  Jeremiah  had  not  spoken  his  own  thought,  but 
had  been  furnished  with  a  message  from  God  ;  for  God  really 
fulfilled  what  he  had  predicted  by  the  mouth  of  his  Prophet. 

The  two  reasons  follow,  why  God  resolved  to  punish  She- 
maiah :  the  first  is,  that  he  had  seized  on  the  prophetic  office 
without  a  call ;  and  hence  we  conclude,  according  to  what 
has  already  appeared,  that  this  office  which  had  been  insti- 
tuted by  God,  was  perverted,  when  any  one  intruded  into  it 
without  a  commission.  Let  us  then  know  that  no  one  ought 
to  be  deemed  a  legitimate  teacher,  except  he  can  really  shew 
that  he  has  been  called  from  above.  I  have  in  several  places 
stated  that  two  things  belonged  to  a  call ;  the  inward  call  was 
the  chief  thing  when  the  state  of  the  Church  was  in  disorder, 
that  is,  when  the  priests  neglected  the  duty  of  teaching,  and 
wholly  departed  from  what  tlieir  office  required.  When,  there- 
fore, the  Church  became  disordered,  God  applied  an  extraor- 
dinary remedy  by  raising  up  prophets.  But  when  the  Church 
is  rightly  and  regularly  formed,  no  one  can  boast  that  he  is  a 
pastor  or  a  minister,  except  he  is  also  called  by  the  suffrages 
of  men.  But  as  I  have  spoken  on  this  subject  more  at  large 
on  the  twenty-third  chapter,  I  only  slightly  refer  to  it  now. 

As  to  the  present  passage  in  which  God  condemns  She- 
maiah for  having  thrust  in  himself  without  being  called, 
what  is  meant  is,  that  he  brought  forward  his  own  dreams. 


460  COMMENTARIES  ON  JEREMIAH.  LECT.  CXIII. 

having  been  furnished  with  no  commission  ;  for  the  prophetic 
office  was  then  special.  Then  Shcmaiah  is  here  rejected  as 
an  impostor,  because  he  had  only  brought  forward  prophecies 
suggested  by  his  own  brains,  which  yet  he  falsely  pretended 
to  have  been  from  God  ;  and  it  was  a  most  atrocious  crime, 
as  it  was  a  sacrilege  to  abuse,  as  Shcmaiah  did,  the  name  of 
God.  But  the  atrocity  of  his  sin  the  Prophet  still  further 
sets  forth,  by  saying  that  his  prophecies  were  pernicious  and 
fatal  to  the  people.  We  hence  conclude  how  solicitous  God 
was  for  the  safety  of  his  people,  in  thus  avenging  the  false- 
hoods which  were  calculated  to  lead  them  to  ruin  ;  and  Jere- 
miah shews  that  Shemaiah's  teaching  was  ruinous,  because 
he  inebriated  the  people  with  false  confidence  ;  he  made  you, 
he  says,  to  trust  in  falsehood  ;  for  he  promised  them  a  quick 
return,  when  it  was  God's  will,  that  the  Jews  should  patiently 
bear  their  exile  till  the  end  of  the  seventy  years. 

But  we  may  deduce  from  this  passage  a  useful  doctrine, — 
that  nothing  is  more  pestiferous  in  a  Church  than  for  men 
to  be  led  away  by  a  false  confidence  or  trust.  For  it  is  the 
foundation  of  all  true  religion  to  depend  on  the  mouth  or 
word  of  God  ;  and  it  is  also  the  foundation  of  our  salvation. 
As,  then,  the  salvation  of  men  as  well  as  true  religion  is 
founded  on  faith  and  the  obedience  of  faith ;  so  also  when 
we  are  drawn  away  to  some  false  trust,  the  whole  of  true  re- 
ligion falls  to  the  ground,  and  at  the  same  time  every  hope 
of  salvation  vanishes.  This  ought  to  be  carefully  observed, 
so  that  we  may  learn  to  embrace  that  doctrine  which  teaches 
us  to  trust  in  no  other  than  in  the  only  true  God,  and  reject 
all  those  inventions  which  may  lead  us  away  from  him,  even 
in  the  least  degree,  so  that  we  may  not  look  around  us  nor 
be  carried  here  and  there. 

For  this  reason,  as  I  have  said,  the  Prophet  declares  that 
Shcmaiah  would  die  childless,  and  be  precluded  from  enjoy- 
ing the  favour  which  God  had  resolved  and  even  promised 
to  bestow  on  his  people.  And  all  this,  as  I  have  reminded 
you,  was  said  for  the  sake  of  the  people ;  for  this  prophecy 
did  no  good  to  Shcmaiah  nor  to  his  posterity ;  but  his  pun- 
ishment ought  to  liave  benefited  the  miserable  exiles  so  as 
to  lead  them  to  repentance,  however  late  it  may  have  been. 
This  is  the  import  of  the  passage. 


A  TRANSLATION 

OF 

CALVIN'S  VERSION  OF  JEREMIAH. 

CHAPTERS  XX-XXIX. 


CHAPTER  XX. 

1  And  Pasliur  the  son  of  Immer  the  priest,  (and  he  was  a 
governor  in  the  Temple  of  Jehovah,)  heard  Jeremiah  prophe- 

2  sying  these  words :  and  Pashur  smote  Jeremiah  the  Prophet, 
and  put  him  in  the  prison  which  was  in  the  higher  gate  of  Ben- 

3  jamiu,  opposite  the  house  of  Jehovah.  And  it  happened  the 
day  after,  that  Pashur  brought  out  Jeremiah  from  prison  ;  and 
Jeremiah  said  to  him, — 

Not  Pashur  has  Jehovah  called  thy  name, 
But  terror  on  every  side : 
4  For  thus  saith  Jehovah, — 

Behold,  I  will  make  thee  a  terror 

To  thyself  and  to  all  thy  friends  ; 

And  fall  shall  they  by  the  sword  of  thine  enemies, 

While  thine  eyes  are  looking  on  ; 

And  all  Judah  will  I  deliver 

Into  the  hand  of  the  king  of  Babylon  ; 

And  he  shall  carry  them  into  Babylon, 

And  shall  smite  them  with  the  sword  : 

5  And  I  will  give  up  all  the  strength  of  this  city, 
And  all  its  labour  and  its  every  precious  thing ; 
And  all  the  treasures  of  the  kings  of  Judah 
Will  I  give  up  into  the  hands  of  their  enemies  ; 
And  they  shall  spoil  them  and  take  them  away, 
And  they  shall  lead  them  into  Babylon. 

6  And  thou,  Pashur,  and  all  the  inhabitants  of  thy  house, 
Go  shall  ye  into  captivity  ; 

Thou  shalt  come  to  Babylon,  and  there  die, 
And  there  shalt  thou  be  buried  and  thy  friends, 
To  whom  thou  hast  falsely  prophesied. 

7  Thou  hast  deceived  me,  Jehovah,  and  I  was  deceived  ; 
Thou  hast  constrained  me  and  didst  prevail ; 

I  am  become  a  scorn  all  the  day. 


462  NEW  TRANSLATION  OF  JEREMIAH.       CHAP.  XX.  8-18. 

All  make  a  mock  of  me  ; 

8  For  from  the  time  I  have  spoken, 
I  cried  aloud  against  violence, 
And  devastation  have  I  proclaimed  : 
Because  the  word  of  Jehovah  became  to  me 
A  reproach  and  derision  all  the  day, 

9  Therefore  I  said,  I  will  not  mention  him, 
Nor  speak  any  more  in  his  name  : 

Rut  it  became  in  my  heart  as  a  burning  fire, 

Closed  up  in  my  bones ; 

And  I  was  wearied  with  forbearing, 

And  I  did  not  prevail. 

1 0  For  I  heard  the  slander  of  many. 
Terror  on  every  side, 

"  Report  ye,  and  we  will  report  to  him  :" 

All  my  friends  watch  for  my  halting, — 

"  He  may  go  astray,  then  we  shall  prevail  against  him. 

And  take  our  revenge  on  him." 

1 1  But  Jehovah  is  with  me  as  a  terrible  giant ; 
Therefore  my  persecutors  shall  fall  and  not  prevail ; 
They  shall  be  greatly  ashamed,  for  they  shall  not  succeed  ; 
It  ivill  be  a  perpetual  reproach 

Which  shall  not  be  forgotten. 

1 2  But  thou,  Jehovah  of  hosts. 

Art  he  who  provest  the  righteous, 
Who  seest  the  reins  and  the  heart ; 
I  shall  see  thy  vengeance  on  them. 
For  to  thee  have  I  opened  ray  cause. 

13  Sing  ye  to  Jehovah,  praise  ye  Jehovah, 
For  he  has  rescued  the  soul  of  the  distressed 
From  the  hand  of  the  wicked. 

14  Cursed  be  the  day  on  which  I  was  born  ; 
The  day  on  which  my  mother  bare  me. 
Let  it  not  be  blessed  : 

15  Cursed  be  the  man  who  told  my  father, 
Saying,  "  Born  to  thee  is  a  male  child," 
Who  with  joy  made  him  joyful ; 

IG  And  let  that  man  be  as  the  cities, 

Which  Jehovah  destroyed  and  repented  not ; 
And  let  him  hear  a  cry  in  the  morning, 
And  a  tumult  at  noontide. 

17  Why  hast  thou  not  slain  me  from  the  womb? 
That  my  mother  might  be  my  grave, 

Or  her  womb  a  perpetual  concejjtion  ? 

18  Why  from  the  womb  did  I  come  forth, 
That  I  might  see  trouble  and  sorrow, 

That  my  days  might  be  consumed  in  reproach  ! 


CHAP.  XXI.  1-11.       NEW  TRANSLATION  OF  JEREMIAH.  463 


CHAPTER  XXI. 

1  The  word  which  came  to  Jeremiah  from  Jehovah,  when 
king  Zedekiah  sent  to  him  Pashur  the  son  of  Melchiah,  and 
Zephaniah  the  son  of  Maaseiah  the  priest,  saying, 

2  Inquire  now  for  us  of  Jehovah,  for  Nebuchadnezzar  the 
king  of  Babylon  makes  war  with  us,  if  Jehovah  will  deal  with 
us  according  to  his  wondrous  works,  that  he  may  ascend  from  us. 

3  And  Jeremiah  said  to  them.  Thus  shall  ye  say  to  Zedekiah, — 

4  Thus  saith  Jehovah,  God  of  Israel, — 
Behold,  I  prohibit  all  the  warlike  instruments 
Which  are  in  your  hands,  with  which  ye  fight 
Against  the  king  of  Babylon  and  the  Chaldeans, 
Who  besiege  you  without  the  walls ; 

And  I  will  gather  them  into  the  midst  of  this  city  : 

5  And  fight  will  I  myself  against  you 

With  an  extended  hand  and  with  a  strong  ^rm, 
Yea,  in  wrath  and  fury  and  great  indignation  ; 

6  And  I  will  smite  the  inhabitants  of  this  city, 
Both  man  and  beast ; 

By  a  great  pestilence  shall  they  die. 

7  And  afterwards  Jehovah  said, — 

I  will  deliver  Zedekiah  the  king  of  Judah, 

His  servants  also  and  the  people. 

Even  those  who  shall  remain  in  the  city. 

From  the  pestilence,  and  the  sword,  and  the  famine. 

Into  the  hand  of  Nebuchadnezzar  the  king  of  Babylon, 

And  into  the  hand  of  their  enemies. 

And  into  the  hand  of  those  who  seek  their  life  ; 

And  he  shall  smite  them  w^ith  the  edge  of  the  sword  ; 

And  he  will  not  spare  them. 

Nor  forgive,  nor  shew  mercy. 

8  To  this  people  also  shalt  thou  say, — 

Thus  saith  Jehovah, — 

Behold,  I  set  before  you 

The  way  of  life  and  the  way  of  death  : 

9  He  who  abides  in  this  city  shall  die 

By  the  sword,  or  by  famine,  or  by  pestilence  ; 
But  he  who  goeth  out  and  dwells 
With  the  Chaldeans  who  besiege  you. 
Shall  live,  and  his  life  shall  be  for  a  prey  : 

10  For  I  have  set  my  face  against  this  city, 
P'or  evil  and  not  for  good,  saith  Jehovah  ; 

Into  the  hand  of  the  king  of  Babylon  shall  it  be  given. 
And  he  shall  burn  it  with  fire. 

11  And  as  to  the  house  of  the  king  of  Judah, 


464  NEW  TRANSLATION  OF  JEREMIAH.       CHAP.  XXII.  1-9. 

Hear  ye  the  word  of  Jehovah  ; 

12  O  house  of  David,  thus  saith  Jehovah, — 
In  the  morning  execute  ye  judgment. 

And  free  the  spoiled  from  the  hand  of  the  oppressor, 
Lest  go  forth  as  fire  my  indignation, 
And  burn,  and  there  be  none  to  extinguish  it, — 
Because  of  the  wickedness  of  their  doings. 

13  Behold,  I  am  against  thee,  inhabitant  of  tiie  valley — 
The  rock  in  the  plain,  saith  Jehovah, 

Who  say,  "  Who  shall  descend  to  us  ? 
And  who  shall  enter  our  habitations  ?" 

14  I  will  even  visit  upon  you 

The  fruit  of  your  doings,  saith  Jehovah  ; 
And  I  will  kindle  a  fire  in  its  forest. 
And  it  shall  consume  all  around  it. 

CHAPTER  XXII. 

1  Thus  saith  Jehovah,  Go  down  to  the  house  of  the  king  of 

2  Judah,  and  speak  there  this  word,  and  say, — 

Hear  the  word  of  Jehovah,  king  of  Judah, 
Who  sittest  on  the  throne  of  David, 
Thou,  and  thy  servants,  and  thy  people, 
Who  enter  in  through  these  gates  : 

3  Thus  saith  Jehovah,  Do  judgment  and  justice, 

And  rescue  the  spoiled  from  the  hand  of  the  of)pressor  ; 
The  stranger,  the  orphan,  and  the  widow. 
Defraud  not ;  exercise  no  violence, 
Nor  shed  innocent  blood  in  this  place. 

4  For  if  obeying  ye  obey  this  word, 

Then  shall  enter  through  the  gates  of  this  house 
Kings,  sitting  for  David  on  his  throne. 
Riding  in  chariots  and  on  horses, — 
He  himself,  and  his  servants,  and  his  people : 

5  But  if  ye  will  not  obey  these  words, 
By  myself  have  I  sworn,  saith  Jehovah, 
That  a  waste  shall  this  house  become. 

C         For  thus  saith  Jehovah  of  the  house  of  the  king  of  Judah, 
Gilead  to  me  art  thou,  the  head  of  Lebanon  ; 
Surely  I  will  make  thee  a  desert. 
As  cities  which  are  not  inhabited  : 

7  And  I  will  prepare  against  thee  destroyers, 
Every  man  and  his  instruments, 

And  they  shall  cut  down  thy  choice  cedars, 
And  cast  them  into  the  fire. 

8  And  pass  shall  many  nations  through  this  city, 
And  say  shall  each  to  his  friend, 

"  Why  hath  Jehovah  done  thus  to  this  great  city  ?" 

9  And  tiiey  shall  say,  "  Because  they  have  forsaken 


CHAP.  XXIL  10-20.       NEW  TRANSLATION  OF  JEREMIAH.  465 

The  covenant  of  Jehovah  their  God, 

And  bowed  down  before  alien  gods,  and  served  them." 

10  Weep  ye  not  for  the  dead,  nor  bewail  hira  ; 
Weeping,  weep  for  him  who  migrates, 

For  return  shall  he  no  more. 

That  he  may  see  the  land  of  his  nativity  : 

11  For  thus  saith  Jehovah  concerning  Shallum 
The  son  of  Josiah  the  king  of  Judah, 
Who  reigns  instead  of  Josiah  his  father, — 
When  he  shall  have  gone  forth  from  this  place 
He  shall  not  return  here  any  more  : 

1 2  For  in  the  land  where  they  shall  lead  him  away 
There  shall  he  die, 

And  this  land  shall  he  see  no  more. 

13  Wo  to  him  who  builds  not  with  justice  his  house. 
And  not  with  judgment  his  chambers; 

Who  makes  his  neighbour  to  serve  him  for  nothing, 
And  pays  him  not  for  his  work ; 

14  Who  says,  "I  will  build  for  myself 
A  large  house  and  wide  chambers ;" 
And  he  perforates  for  himself  windows, 
And  covered  it  is  with  cedar. 

And  painted  with  vermilion. 

15  Shalt  thou  reign  because  thou  inclosest  thyself  in  cedar  ? 
Thy  father,  did  he  not  eat  and  drink  ? 

When  he  did  judgment  and  justice, 
It  was  then  well  with  him  : 

16  He  judged  the  cause  of  the  poor  and  needy. 
It  was  then  well  ivith  him ; 

Was  not  this  to  know  me  ?  saith  Jehovah  : 

17  For  thy  eye  and  thy  heart  are  not 
Except  on  thy  covetousness. 
And  on  shedding  innocent  blood, 

And  on  rapacity  and  oppression,  to  do  tliem. 

18  Therefore  thus  saith  Jehovah, 

Of  Jehoiakim  the  son  of  Josiah  the  king  of  Judah, 
They  shall  not  bewail  him, — 
"  Ah,  my  brother  !     Ah,  sister  !" 
They  shall  not  bewail  him, — 
"Ah,  Lord!     Ah,  his  glory  !" 

19  With  the  burial  of  an  ass  shall  he  be  buried. 
Drawn  out  and  cast  forth 

Beyond  the  gates  of  Jerusalem. 

20  Ascend  into  Lebanon  and  cry, 
And  on  Bashan  lift  up  thy  voice. 
And  cry  all  around, 

VOL.  IIL  -  G 


466  NEW  TRANSLATION  OF  JEREMIAH.       CHAP.  XXIII.  1 ,  '2. 

For  destroyed  are  all  thy  lovers. 

21  I  spake  to  thee  in  thy  tranquillity, 
Thou  saidst,  "  I  will  not  hear :" 

It  has  been  thy  manner  from  thy  youth 
That  thou  didst  not  hear  my  voice. 

22  Thy  pastors  shall  the  wind  consume, 
And  thy  lovers,  into  exile  shall  they  go  : 
Surely  ashamed  shalt  thou  then  be, 
And  blush  for  all  thy  wickedness. 

23  Thou  hast  set  thy  seat  on  Lebanon, 

Thou  hast  made  thy  nest  among  the  cedars  : 
How  gracious  wilt  thou  be 
When  come  on  thee  shall  sorrows. 
The  pain  as  of  one  in  travail ! 

24  Live  do  I,  saith  Jehovah  ; 

Were  Coniah  the  son  of  Jehoiakim  the  king  of  Judah 
A  sealing  ring  on  my  right  hand, 
I  would  thence  pluck  thee  off: 

25  And  I  will  deliver  thee 

Into  the  hand  of  those  who  seek  thy  life. 

And  into  the  hand  of  those  whose  face  thou  dieadest. 

Even  into  the  hand  of  Nebuchadnezzar 

The  king  of  Babylon, 

And  into  the  hand  of  the  Chaldeans  : 

26  And  I  will  cast  thee  and  thy  mother  who  bare  thee 
Into  a  foreign  land  where  ye  were  not  born, 

And  there  shall  ye  die ; 

27  And  into  the  land  they  set  their  mind  to  return. 
Thither  they  shall  not  return. 

28  Is  this  man  Coniah  a  despised  and  broken  statue '? 
Is  he  a  vessel  in  which  there  is  no  delight? 
Why  are  they  cast  forth,  he  and  his  seed, 

And  thrown  to  a  land  which  they  have  not  known  ? 

29  Land  !  land  !  land  !  hear  the  word  of  Jehovah, — 

30  Thus  saith  Jehovah,  Write  ye  this  man  childless, 
A  man  who  shall  not  prosper  in  his  days ; 
Nay,  none  of  his  seed  shall  prosper, 

Sitting  on  the  throne  of  David, 
And  ruling  any  more  in  Judah. 

CHAPTER  XXIII. 

1  Wo  to  the  pastors  who  destroy  and  scatter 
The  flock  of  my  pastures  !  saith  Jehovah  ; 

2  Therefore  thus  saith  Jehovah,  the  God  of  Israel, 
Concerning  the  pastors  who  feed  my  people, — 
Ye  liave  scattered  my  flock  and  driven  them  awuy, 
And  ye  have  not  visited  them  ; 


CnAP.XXIILo-12.       ^'EW  TKANSLATION  OF  JEREMIAH.  467 

Behold,  I  will  visit  upon  you 

The  wickedness  of  your  doings,  saith  Jehovah  : 

3  But  I  will  gather  the  remnant  of  my  sheep 
From  all  the  lands  to  which  I  shall  drive  them. 
And  cause  them  to  return  to  their  own  folds, 
And  they  shall  become  fruitful  and  multiply ; 

4  And  I  will  raise  up  over  them  pastors 
Who  shall  feed  them  ; 

And  they  shall  no  more  fear  nor  dread. 
Nor  shall  they  fail,  saith  Jehovah. 

5  Behold,  the  days  are  coming,  saith  Jehovah, 
That  I  will  raise  up  to  David  a  righteous  brancli, 
And  reign  shall  a  king, 

And  prudently  shall  he  act  ; 

He  will  do  judgment  and  justice  in  the  land. 

6  In  his  days  saved  shall  be  Judah, 
And  Israel  shall  dwell  in  confidence  : 

And  this  is  the  name  by  which  they  shall  call  him, 
Jehovah  our  Righteousness. 

7  Therefore,  behold,  the  days  will  come,  saith  Jehovah, 

In  which  it  shall  no  more  be  said,  "Live  does  Jehovah," 
Who  brought  the  children  of  Israel  from  the  land  of  Egypt ; 

8  But  rather,  "  Live  does  Jehovah,"  who  has  brought  up 
And  led  the  seed  of  the  house  of  Israel 

From  the  land  of  the  north,  and  all  the  lands 

To  which  I  had  driven  them  ; 

And  they  shall  dwell  in  their  own  land. 

9  On  account  of  the  prophets, 
Broken  is  my  heart  within  me. 
Disjointed  are  all  my  bones ; 

I  am  become  like  a  drunken  man 

Who  has  been  overcome  by  wine, 

On  account  of  Jehovah, 

And  on  account  of  the  words  of  his  holiness  ; 

10  For  with  adulterers  the  land  is  filled  : 

For  on  account  of  perjury  mourned  has  the  land, 
Dried  up  have  the  pastures  of  the  desert ; 
And  their  course  has  been  evil. 
And  their  strength  not  right. 

11  For  both  prophet  and  priest  have  acted  wickedly; 
Even  in  ray  house  have  I  found 

Their  wickedness,  saith  Jehovah. 

12  Therefore  their  way  shall  be  to  them  slippery; 
In  darkness  shall  they  stumble  and  fall  ilicrein  ; 
For  I  shall  bring  on  them  evil, 

The  year  of  their  visitation,  saith  Jehovah. 


468  NEW  TRANSLATION  OF  JKREMIAH.       CHAP.  XXIII.  1  3-23. 

13  In  the  prophets  of  Samaria  have  I  seen  fatuity, 
They  prophesied  by  Baal, 

And  made  my  people  Israel  to  go  astray : 

14  But  in  the  prophets  of  Jerusalem 
Have  I  seen  depravity ; 

By  adultery  and  walking  in  falsehood 

They  even  strengthen  the  hands  of  the  wicked. 

That  they  may  not  turn,  each  from  his  wickedness : 

They  shall  be  all  to  me  as  Sodom, 

And  its  inhabitants  as  Gomorrah. 

15  Therefore  thus  saith  Jehovah  of  hosts 
Concerning  these  prophets, — 

I  will  feed  them  with  a  deadly  poison, 
And  give  them  waters  of  gall  to  drink ; 
For  from  the  prophets  of  Jerusalem 
Has  gone  forth  impiety  through  all  the  land. 

16  Thus  saith  Jehovah  of  hosts, — 

Hear  ye  not  the  words  of  the  prophets 

Who  prophesy  to  you  ; 

They  make  you  to  be  vain ; 

A  vision  of  their  own  heart  do  they  speak. 

And  not  from  the  mouth  of  Jehovah ; 

17  Who  say  to  those  who  despise  me, 

Spoken  has  Jehovah,  "Peace  shall  be  to  you ;" 

And  to  all  who  walk  in  the  wickedness  of  their  own  hearts 

They  say,  "  Come  upon  you  shall  not  evil ; 

18  For  who  hath  been  in  the  counsel  of  Jehovah, 
And  seen  and  heard  his  word  ? 

Who  hath  listened  to  his  word  and  heard  it  ?" 

1 9  Behold  the  whirlwind  of  Jehovah  ! 
With  fury  it  goeth  forth  ; 

Even  the  impending  whirlwind  ; 

On  the  head  of  the  ungodly  shall  it  fall  : 

20  Turn  back  shall  not  the  anger  of  Jehovah 
Till  he  has  done  and  confirmed 

The  thoughts  of  his  own  hea,rt : 
In  the  extremity  of  days 
Ye  shall  fully  understand  this. 
211  sent  not  the  prophets,  yet  they  have  run  ; 
I  spoke  not  to  them,  yet  they  have  prophesied. 

22  But  if  they  had  stood  in  my  counsel. 

Surely  they  would  have  made  my  people  hear  my  word.^. 
And  turned  them  from  their  evil  way, 
And  from  the  wickedness  of  their  doings? 

23  Am  I  a  God  at  hand,  saith  Jehovah, 
And  not  a  God  afar  off? 


CHAP.  XXIII.  24-36.       NEW  TRANSLATION  OF  JEREMIAH.  469 

24  Can  a  man  hide  himself  in  coverts 

That  I  could  not  see  him  ?  saith  Jehovah  ; 

Do  not  I  fill  the  heavens  and  the  earth  ?  saith  Jehovah. 

25  I  have  heard  what  the  prophets  saj 
Who  prophesy  falsely  in  my  name, 
Saying,  "  I  have  dreamed,  I  have  dreamed." 

26  How  long  will  it  be  in  the  heart  of  the  prophets 
To  prophesy  falsehood. 

Yea,  of  the  prophets  of  the  deceit  of  their  own  heart ! 

27  Who  think  to  make  my  people  forget 
My  name  by  their  owm  dreams. 
Which  they  relate,  each  to  his  friend, 

As  forgotten  my  name  have  their  fathers  through  Baal. 

28  The  prophet  who  hath  a  dream, 
He  will  relate  a  dream  ; 

And  he  with  whom  is  ray  word. 

He  will  speak  my  word  of  truth  : 

What  is  the  chatf  to  the  wheat?  saith  Jehovah. 

29  Is  not  my  word  like  fire "?  saith  Jehovah, 
And  like  the  hammer  that  breaks  the  stone  ? 

30  Therefore,  behold,  1  am  against  the  prophets,  saith  Jebovab, 
Who  steal  my  words,  each  from  his  friend : 

31  Behold,  I  am  against  the  prophets,  saith  Jehovah, 
AVho  elevate  their  own  tongue, 

And  say,  "  It  is  the  word  :" 

32  Behold,  I  am  against  those 

Who  prophesy  false  dreams,  saith  Jehovah ; 
And  who  relate  them,  and  deceive  my  people 
By  their  lies  and  their  levity, 
Though  I  sent  them  not,  nor  commanded  them  : 
And  they  will  not  profit  this  people,  saith  Jehovah. 

33  But  if  ask  thee  will  this  people. 
Or  a  prophet,  or  a  priest,  saying, 

"  What  is  the  burden  of  Jehovah  ?" 

Then  shalt  thou  say  to  them,  "What  burden? — 

I  will  forsake  you,  saith  Jehovah." 

34  And  the  prophet,  and  the  priest,  and  the  people, 
Who  shall  say,  "  The  burden  of  Jehovah," 

I  will  even  punish  that  man  and  his  house. 

35  Thus  shall  ye  say,  every  one  to  his  friend. 
And  every  one  to  his  brother, 

"  What  has  Jehovah  answered  ?" 
Or  "  What  has  Jehovah  spoken  ?" 
36. But  the  burden  of  Jehovah  mention  no  more  ; 
For  the  burden  of  each  shall  be  his  word : 
For  ye  have  corrupted  the  words  of  the  living  God, 
Of  Jehovah  of  hosts,  our  God. 


470  NEW  TRANSLATION  OF  JEREMIAH.       CHAP.  XXIV.  1-10. 

37  Thus  slialt  thou  say  to  the  prophet, — 
"  What  has  Jehovah  answered  thee  ?" 
Or  "  What  has  Jehovah  spoken?" 

38  But  if  ye  will  say,  "  The  burden  of  Jehovah  ;" 
Therefore  Jehovah  saith  thus, — 

Because  ye  say,  "  The  burden  of  Jehovah," 

Though  I  sent  to  you,  saying, 

Ye  shall  not  say,  "The  burden  of  Jehovah." 

39  Therefore,  behold,  I  will  wholly  take  you  away. 
And  will  cast  you  off,  and  this  city 

Which  I  gave  to  you  and  to  your  fathers. 
From  my  presence ; 

40  And  I  will  bring  upon  you  a  perpetual  reproach, 
And  a  perpetual  disgrace. 

Which  shall  not  be  forgotten. 

CHAPTER  XXIV. 

1  Jehovah  shewed  me  a  vision,  and,  behold,  two  baskets  of 
figs  set  before  the  Temple  of  Jehovah,  after  Nebuchadnezzar 
the  king  of  Babylon  had  carried  away  Jeconiah  the  son  of  Je- 
hoiakim  the  king  of  Judah,  and  the  princes  of  Judah,  and  the 
artificer,  and  the  engraver,  from  Jerusalem,  and  led  them  away 

2  to  Babylon  :  one  basket  of  figs  very  good,  like  early  figs,  and 
another  basket  of  figs  very  bad,  which  could  not  be  eaten, 
being  so  bad. 

3  And  Jehovah  said  to  me,  "What  seest  thou,  Jeremiah?" 
Arid  I  said,  "  Figs,  good  figs,  very  good ;  and  bad,  very  bad, 

4  which  cannot  be  eaten,  being  so  bad."  And  the  word  of  Je- 
hovah came  to  me,  saying, 

5  Thus  saith  Jehovah,  the  God  of  Israel,  As  these  good  figs, 
so  will  I  acknowledge  the  captivity  of  Judah,  which  I  sent  from 

C)  this  place  to  the  land  of  the  Chaldeans,  for  good  :  and  I  will 
set  my  eye  upon  them  for  good,  and  will  restore  them  to  this 
land ;  and  I  w^ill  build  them  up  and  not  pull  them  down,  and 

7  I  will  plant  them  and  not  pluck  them  up  ;  and  I  will  give  them 
a  heart  to  know  me,  that  I  am  Jehovah  ;  and  tliey  shall  be  to 
me  a  people,  and  I  will  be  to  them  a  God,  for  tliey  shall  return 
to  me  with  their  whole  heart. 

8  But  as  to  the  bad  figs,  which  cannot  be  eaten,  being  so  bad, 
surely  thus  saith  Jehovah,  so  will  I  render  Zedckiah  the  king 
of  Judah,  and  his  princes,  and  the  residue  at  Jerusalem,  those 
who  remain  in  this  land  and  those  who  dwell  in  the  land  of 

9  Egypt ;  and  I  will  set  them  for  a  commotion,  for  an  e\yl  to  all 
kingdoms  of  the  eartli,  for  a  reproach,  and  a  terror,  and  a  tauni, 

10  and  a  curse  in  all  places  wliere  I  sliall  drive  them  ;  and  1  will 
send  among  them  the  sword,  the  famine,  and  the  pestilence, 


CHAP.  XXV.  1-12.       NEW  TRANSLATION  OF  JEIIEMIAH.  47l 

until  they  be  consumed  from  the  face  of  the  land  which  I  gave 
to  them  and  to  their  fathers. 

CHAPTER  XXV. 

1  The  word  which  came  bj  Jeremiah  to  all  the  people  of  Ju- 
dah  in  the  fourth  year  of  Jehoiakim  the  son  of  Josiali  the  kinp; 
of  Judah,  (this  was  the  first  year  of  Nebuchadnezzar  the  king 

2  of  Babylon,)  which  Jeremiah  the  prophet  spake  to  all  the 
people  of  Judah,  and  to  all  the  inhabitants  of  Jerusalem, 
saying,— 

3  From  the  thirteenth  year  of  Josiah  the  son  of  Amon  the 
king  of  Judah,  to  this  day,  (this  is  the  twenty-third  year,)  hath 
Jehovah  spoken  to  me,  and  I  have  spoken  to  you,  rising  up 

4  early,  but  ye  have  not  hearkened  :  and  Jehovah  sent  to  you 
all  his  servants  the  prophets,  rising  up  early  and  sending,  (but 

5  ye  hearkened  not,  nor  inclined  your  ear  to  hear,)  saying, — 

Return  ye,  I  pray,  each  from  his  evil  way. 
And  from  the  wickedness  of  your  doings, 
And  dwell  in  the  land  w^hich  Jehovah  gave 
To  you  and  to  your  fathers  from  age  to  age  : 

6  And  walk  ye  not  after  alien  gods. 

To  serve  them  and  to  bow  down  before  them  ; 
And  provoke  me  not  by  the  work  of  your  hands, 
And  I  will  not  do  you  evil. 

7  But  ye  hearkened  not  to  me,  saith  Jeliovah  ; 
For  ye  provoked  me  by  the  work  of  your  hands, 
To  do  evil  to  you. 

8  Therefore  thus  saith  Jehovah  of  hosts, — 
Because  ye  have  not  hearkened  to  my  words, 

9  Behold,  I  will  send  for  and  take 

All  the  families  of  the  north,  saith  Jehovah, 

And  Nebuchadnezzar  the  king  of  Babylon,  my  servant  ; 

And  I  will  bring  them  to  this  land 

And  to  its  inhabitants. 

And  to  all  these  nations  around  ; 

And  I  will  destroy  them. 

And  make  them  an  astonishment,. 

And  a  hissing,  and  perpetual  desolations ; 

10  And  T  will  cause  to  cease  among  them 
The  voice  of  joy,  and  tlie  voice  of  gladness. 

The  voice  of  the  bridegroom,  and  the  voice  of  the  bride. 
The  sound  of  millstones,  and  the  light  of  the  candle. 

11  And  this  whole  land  shall  be  a  waste  and  a  wonder  ; 
And  serve  shall  these  nations 

The  king  of  Babylon  seventy  years. 

12  And  it  shall  be,  when  fulfilled  shall  be  seventy  years. 
That  I  shall  visit  on  the  king  of  Babylon, 


4)72  NEW  TRANSLATION  OF  JEREMIAH.       CHAP.  XXV.  13-29. 

And  on  his  people,  saith  Jehovah, 

Their  iniquity, — and  upon  the  land  of  Chaldea, 

And  I  will  make  it  perpetual  desolations : 

13  And  1  will  bring  on  that  land  all  my  words, 
Which  I  have  spoken  concerning  it, 

All  that  is  written  in  this  book, 

Which  Jeremiah  has  prophesied  of  the  nations  : 

14  For  they  shall  rule  over  strong  nations. 
And  over  mighty  kings  ; 

And  I  will  render  to  these  according  to  their  doing, 
And  according  to  the  work  of  their  hands. 

15  For  thus  said  Jehovah,  the  God  of  Israel,  to  me,  Take  the 
cup  of  the  wine  of  this  wrath  from  my  hand,  and  give  it  to 

16  drink  to  all  the  nations  to  whom  I  shall  send  thee,  that  they 
may  drink  and  be  incensed,  and  become  distracted  on  account 

17  of  the  sword  which  I  shall  send  among  them.  And  I  took  the 
cup  from  the  hand  of  Jehovah,  and  gave  it  to  drink  to  all  the 

18  nations  to  whom  Jehovah  had  sent  me, — to  Jerusalem  and  to 
the  cities  of  Judah,  even  to  its  kings  and  to  its  princes,  to  make 
them  a  waste,  and  an  astonishment,  and  a  hissing,  and  a  curse, 

19  as  at  this  day, — to  Pharaoh  the  king  of  Egypt,  to  his  servants, 

20  and  to  his  princes,  and  to  all  his  people,  and  to  the  promiscuous 
multitude,  and  to  all  the  kings  of  the  land  of  Uz,  and  to  all  the 
kings  of  the  land  of  the  Philistines,  and  to  Askelon,  and  to 

21  Gaza,  and  to  Ekron,  and  to  the  remnant  of  Ashdod, — to  Edom, 

22  and  to  Moab,  and  to  the  children  of  Ammon,  and  to  all  the 
kings  of  Tyre,  and  to  all  the  kings  of  Sidon,  and  to  all  the  kings 

23  of  the  island  beyond  the  sea,  and  to  Dedan,  and  to  Tema,  and 

24  to  Buz,  and  to  all  the  extreme  ones  in  a  corner,  and  to  all  the 
kings  of  Arabia,  and  to  all  the  kings  of  the  mingled  race  who 

25  dwell  in  the  desert,  and  to  all  the  kings  of  Zimri,  and  to  all  the 

26  kings  of  Elam,  and  to  all  the  kings  of  the  Medes,  and  to  all  the 
kings  of  the  north,  those  who  are  near,  as  well  as  those  who 
are  afar  off,  every  one  shall  be  against  his  brother, — and  to  all 
kingdoms  of  the  earth,  which  are  upon  the  face  of  the  earth ; 
and  the  king  of  Sheshach  shall  drink  after  them. 

27  And  thou  shalt  say  to  them.  Thus  saith  Jehovah  of  hosts, 
the  God  of  Israel,  Drink  ye  and  be  drunken,  and  vomit  and 
fall,  and  rise  not  on  account  of  the  sword  which  I  send  among 

28  you.  And  it  shall  be,  if  they  refuse  to  take  the  cup  from  thine 
hand  to  drink,  then  shalt  thou  say  to  them,  Thus  saith  Jehovah 

29  of  hosts,  Drinking  ye  shall  drink ;  for  behold,  upon  the  city  on 
which  my  name  is  called,  I  begin  to  bring  evil,  and  shall  ye  be 
treated  as  innocent?  ye  shall  not  be  treated  as  innocent;  for  I 
am  calling  for  a  sword  on  all  the  inhabitants  of  the  earth,  saith 
Jehovah. 


CHAP.  XXVI.  1-4.       NEW  TRANSLATION  OF  JEREMIAH.  473 

30  Thou  shall  also  prophesy  to  them  all  these  words,  and  sny  to 
them, — 

Jehovah  from  on  high  shall  roar, 

And  from  his  holy  habitation  utter  his  voice ; 

Roaring  he  shall  roar  on  his  dwelling, 

A  shout  like  that  of  vintagers  shall  he  respond 

Against  all  the  inhabitants  of  the  earth  : 

31  Reach  shall  the  sound  to  the  extremity  of  the  earth, 
For  a  contention  has  Jehovah  with  the  nations, 

A  dispute  has  he  with  all  flesh  ; 

The  wicked  will  he  give  to  the  sword,  saith  Jehovah. 

32  Thus  saith  Jehovah  of  hosts, — 

Behold,  evil  shall  go  forth  from  nation  to  nation, 
And  a  great  tempest  shall  be  raised 
From  the  extremities  of  the  earth  ; 

33  And  the  slain  of  Jehovah  in  that  day  shall  be 
From  one  end  to  the  other  end  of  the  earth  : 

They  shall  not  be  lamented,  nor  gathered,  nor  buried ; 
As  dung  on  the  face  of  the  earth  shall  they  be. 

34  Howl,  ye  pastors,  and  cry, 

And  roll  [in  the  dust,]  ye  choice  of  the  flock  ; 
For  fulfilled  are  your  days 
For  the  slaughter  and  your  breakings  ; 
And  ye  shall  fall  like  a  precious  vessel : 

35  And  perish  shall  flight  from  the  pastors. 
And  escape  from  the  choice  of  the  flock. 

36  The  voice  of  the  cry  of  the  pastors  ! 

And  the  howling  of  the  choice  of  the  flock  ! 
For  destroyed  has  Jehovah  their  pastures ; 

37  Perished  also  are  the  peaceful  tents. 

Through  thevindignation  of  the  wrath  of  Jehovah. 

38  He  has  left,  as  a  lion,  his  tabernacle  ; 
For  reduced  is  their  land  to  a  waste 
Through  the  wrath  of  the  Oppressor, 
And  through  the  indignation  of  his  wrath. 

CHAPTER  XXVI. 

1  In  the  beginning  of  the  reign  of  Jehoiakira,  the  son  of  Josiah, 
the  king  of  Judah,  this  word  came  from  Jehovah,  saying, 

2  Thus  saith  Jehovah,  Stand  in  the  court  of  the  house  of  Je- 
hovah, and  speak  to  all  the  cities  of  Judah,  who  come  to  wor- 
ship in  the  Temple  of  Jehovah,  all  the  words  which  I  have 

3  commanded  thee  to  speak  to  them  ;  diminish  not  a  word :  if 
peradventure  they  will  hear,  and  turn,  each  from  his  evil  way, 
then  will  I  repent  of  the  evil  which  I  think  of  doing  to  them 

4  on  account  of  the  wickedness  of  their  doings.  Thou  shalt  then 
say  to  them,  Thus  saith  Jehovah,  If  ye  will  not  hear  me  to  walk 


474        NEW  TRANSLATION  OF  JEREMIAH.   CHAP.  XXVI.  5- J  9. 

5  in  my  law,  which  I  have  set  before  you,  to  hearken  to  the  words 
of  my  servants  the  prophets,  whom  I  send  to  you,  rising  up 

6  early  and  sending,  (but  ye  have  not  hearkened,)  then  will  I 
make  this  house  like  Shiloh,  and  this  city  will  I  make  a  curse 
to  all  the  nations  of  the  earth. 

7  And  the  priests,  and  the  prophets,  and  all  the  people  heard 

8  Jeremiah  speaking  these  words  in  the  house  of  Jehovah.  And 
it  was  when  Jeremiah  had  finished  speaking  all  that  Jehovah 
had  commanded  him  to  speak  to  all  the  people,  that  the  priests, 
and  the  prophets,  and  all  the  people  apprehended  him,  saying, 

9  "  Dying  thou  shalt  die  ;  why  hast  thou  prophesied  in  the  name 
of  Jehovah,  saying,  'Like  Shiloh  shall  this  house  be,  and  this 
city  shall  be  desolate  without  an  inhabitant?'"  (And  all  the 
people  were  assembled  against  Jeremiah  in  the  Temple  of  Je- 
hovah.) 

10  And  the  princes  of  Judah  heard  of  these  things,  and  went 
down  from  the  king's  house  to  the  house  of  Jehovah,  and  sat 
at  the  entrance  of  the  new  gate  of  the  Temple  of  Jehovah. 

1 1  Then  said  the  priests  and  the  prophets  to  the  princes,  and  to 
all  the  people,  saying,  "  This  man  is  worthy  of  death ;  for  he 
has  prophesied  against  this  city  as  ye  have  heard  with  your 

12  ears."  And  Jeremiah  said  to  all  the  princes,  and  to  all  the 
people,  saying, — 

Jehovah  hath  sent  me  to  prophesy  against  this  house,  and 

13  against  this  city  all  the  words  which  ye  have  heard  :  and  now 
make  good  your  ways  and  your  doings,  and  obey  the  voice  of 
Jehovah  your  God,  and  Jehovah  will  repent  of  the  evil  which 

14  he  hath  pronounced  against  you.  And  as  for  me,  behold  I  am 
in  your  hand;  do  to  me  as  may  seem  good  and  right  in  your 

15  eyes  :  but  know  assuredly,  that  if  ye  slay  me,  ye  will  bring  in- 
nocent blood  on  yourselves,  and  on  this  city,  and  on  its  inhabi- 
tants ;  for  in  truth  Jehovah  hath  sent  me  to  you,  to  speak  all 
these  words  in  your  ears. 

1  G  And  the  princes,  and  all  the  people  said  to  the  priests  and 
the  prophets,  "  This  man  is  not  worthy  of  death ;  for  in  the 
name  of  Jehovah  our  God  hath  he  spoken  to  us." 

17  Then  rose  up  men  from  the  elders  of  the  land,  and  said  to 

18  the  whole  assembly  of  the  people,  saying, — Micah  the  Mo- 
rasthite  prophesied  in  the  days  of  Ilezekiah  the  king  of  Judah, 
saying, — 

"  Thus  saith  Jehovah  of  hosts, — 

Sion  as  a  field  shall  be  plowed, 

And  Jerusalem  shall  become  heaps. 

And  the  mount  of  the  house  like  the  heights  of  the  forest." 

19  Killing,  did  Ilezekiah  the  king  of  Judah,  and  all  Judah,  kill 
him?  did  he  not  fear  Jehovah  ?  and  did  he  not  supplicate  tlie 
face  of  Jehovah?  and  Jehovah  repented  of  the  evil  which  he 
liad  spoken  against  them  :  but  we  are  doing  a  great  evil  against 
our  own  souls. 


CHAP.  XXVII.  1-8.       NEW  TRANSLATION  OF  JEREMIAIT.  475 

20  But  there  was  also  a  man  who  prophesied  in  the  name  of 
Jehovah,  Uriah  the  son  of  Shemaiah,  from  Kirjath-jearim  ; 
and  he  prophesied  against  this  citj,  and  against  this  land  ac- 

21  cording  to  all  the  words  of  Jeremiah  :  when  the  King  Jehoiakim 
and  all  the  chief  men  and  the  princes  heard  his  words,  then  tlie 
king  sought  to  slay  him  ;  but  Uriah  heard  and  feared,  and  he 

22  fled  and  went  into  Egypt.  And  the  King  Jehoiakim  sent  men 
into  Egypt,  even  Elnathan  the  son  of  Achbor,  and  men  with 

23  him  into  Egypt :  and  they  brought  Uriah  up  from  Egypt,  and 
brought  him  to  the  King  Jehoiakim,  who  slew  him  with  the 
sword,  and  cast  his  dead  body  into  the  graves  of  the  common 
people. 

2-i  Nevertheless  the  hand  of  Ahikam  the  son  of  Shaphan  was 
with  Jeremiah,  so  that  he  was  not  delivered  into  the  hand  of 
the  people  to  be  slain. 

CHAPTER  XXYII. 

1  In  the  beginning  of  the  reign  of  Jehoiakim,  the  son  of  Josiali, 
the  king  of  Judah,  this  word  came  to  Jeremiah  from  Jehovah, 
saying,—  ^ 

2  Thus  said  Jehovah  to  me.  Make  for  thee  bands  and  yokes, 

3  and  put  them  on  thy  neck  :  then  send  them  to  the  king  of 
Edora,  and  to  the  king  of  Moab,  and  to  the  king  of  the  children 
of  Ammon,  and  to  the  king  of  Tyre,  and  to  the  king  of  Sidon, 
by  the  hand  of  the  ambassadors,  who  sliall  come  to  Jerusalem 

4  to  Zedekiah  the  king  of  Judah  :  and  thou  shalt  give  them  a 
message  to  their  masters,  saying, — 

Thus  saith  Jehovah  of  hosts,  the  God  of  Israel, 
Thus  shall  ye  say  to  your  masters, — 

5  I  made  the  earth,  man  also  and  beast, 
Which  are  on  the  face  of  the  earth. 

By  my  great  power  and  my  extended  arm  ; 
And  given  it  have  I  to  whom  it  seemed  good  to  me  : 
G         And  now  given  have  I  all  these  lands 
Into  the  hand  of  Nebuchadnezzar 
The  king  of  Babylon,  my  servant; 
And  also  the  beast  of  the  field 
Have  I  given  to  him  to  serve  him  : 

7  And  serve  him  and  his  son, 

And  his  son's  son,  shall  all  nations. 
Until  the  time  of  his  land  shall  come, 
And  also  of  himself;  yea,  serve  him 
Shall  many  nations  and  great  kings. 

8  And  it  shall  be  as  to  the  nation  and  kingdom, 
Who  will  not  serve  him,  even 
Nebuchadnezzar  the  king  of  Babylon, 

And  who  will  not  put  their  neck 
Under  the  yoke  of  the  king  of  Babylon, 


476  NEW  TRANSLATION  OF  JEREMIAH.        CHAP.  XXVII.  9-18. 

With  the  sword,  and  famine,  and  pestilence, 
Will  I  visit  that  nation,  saith  Jehovah, 
Until  I  consume  them  by  his  hand. 
9         And  you,  hearken  not  to  your  prophets. 

And  to  your  diviners,  and  to  your  dreamers, 
And  to  your  augurs,  and  to  your  sorcerers, 
Who  speak  to  you,  saying, — 
"  Ye  shall  not  serve  the  king  of  Babylon  ;" 

10  For  they  prophesy  falsely  to  you. 

That  they  might  move  you  far  from  your  own  land. 
And  that  I  might  cast  you  away  and  ye  perish  : 

1 1  But  the  nation  which  shall  bring  its  neck 

Under  the  yoke  of  the  king  of  Babylon  and  serve  him, 
I  will  leave  it  in  its  own  land,  saith  Jehovah ; 
And  it  shall  cultivate  it  and  dw^ell  in  it. 

12  To  Zedekiah  also,  the  king  of  Judah,  I  spoke  according  to 
all  these  words,  saying, — 

Bring  your  neck  under  the  yoke  of  the  king  of  Babylon, 
And  serve  him  and  his  people,  and  ye  shall  live. 

13  Why  should  ye  perish,  thou  and  thy  people, 
By  the  sword,  and  famine,  and  pestilence, 
As  Jehovah  has  spoken  of  the  nation, 
Which  will  not  serve  the  king  of  Babylon  : 

14  And  hearken  not  to  the  words  of  the  prophets, 
Who  speak  to  you,  saying, — 

"  Ye  shall  not  serve  the  king  of  Babylon  ;" 
For  falsely  do  they  prophesy  to  you  ; 

15  For  1  have  not  sent  them,  saith  Jehovah, 
But  they  prophesy  in  my  name  falsely, 
That  I  might  drive  you  out. 

And  that  ye  might  perish,  ye. 

And  the  prophets  who  prophesy  to  you. 

16  To  the  priests  also  and  to  all  the  people  spake  I,  saying, — 

Thus  saith  Jehovah, — 

Hearken  not  to  the  words  of  your  prophets. 

Who  prophesy  to  you,  saying, — 

"  Behold,  the  vessels  of  the  house  of  Jehovah 

Shall  now  soon  be  restored  from  Babylon  ;" 

For  falsehood  do  these  prophesy  to  you  : 

17  Hearken  ye  not  to  them  ; 

Serve  the  king  of  Babylon  and  ye  shall  live ; 
Why  should  this  city  become  a  desolation? 

18  But  if  they  be  prophets. 

And  if  the  word  of  Jehovah  be  with  them. 
Let  them  now  intercede  with  Jehovah  of  hosts, 
That  the  vessels  which  remain  in  the  house  of  Jehovah, 
And  in  the  house  of  the  king  of  Judah, 


CHAP.XXVIII.1-11.        NEW  TRANSLATION  OF  JEREMIAH.  477 

And  in  Jerusalem,  may  not  go  to  Babylon. 

19  For  thus  saith  Jehovah  of  hosts  of  the  pillars,  and  of  the  sea, 
and  of  the  bases,  and  of  the  residue  of  the  vessels  which  are 

20  left  in  this  city,  which  Nebuchadnezzar  the  king  of  Babylon 
did  not  take  away,  when  he  led  captive  Jeconiah  the  king  of 
Judah  from  Jerusalem  to  Babylon,  and  all  the  nobles  of  Judah 

21  and  Jerusalem;  yea,  thus  saith  Jehovah  of  hosts,  the  God  of 
Israel,  of  the  vessels  which  remain  in  the  house  of  Jehovah, 

22  and  in  the  house  of  the  king,  and  in  Jerusalem  ;  to  Babylon 
shall  they  be  carried,  and  there  shall  they  be  until  the  day  in 
which  I  shall  visit  them,  saith  Jehovah,  and  bring  them  up 
and  restore  them  to  this  place. 

CHAPTER  XXVIII. 

1  And  it  was  in  that  year,  at  the  beginning  of  the  reign  of 
Zedekiah  the  king  of  Judah,  in  the  fourth  year,  in  the  fifth 
month,  that  Hananiah  the  son  of  Aziir  the  prophet,  who  w^as 
of  Gibeon,  spoke  to  me  in  the  Temple  of  Jehovah,  in  the  pre- 
sence of  the  priests,  and  of  all  the  people,  saying, 

2  Thus  saith  Jehovah  of  hosts,  the  God  of  Israel,  saying,  I 

3  have  broken  the  yoke  of  the  king  of  Babylon.  Further,  when 
two  years  shall  pass,  I  will  restore  to  this  place  all  the  vessels 
of  the  house  of  Jehovah,  which  Nebuchadnezzar  the  king  of 
Babylon  has  taken  aw^ay  from  this  place  and  carried  to  Baby- 

4  Ion  :  and  Jeconiah  the  son  of  Jehoiakim  the  king  of  Judah, 
and  all  the  captives  of  Judah,  who  have  gone  to  Babylon,  will 
I  restore  to  this  place,  saith  Jeliovah  ;  for  I  have  broken  the 
yoke  of  the  king  of  Babylon. 

5  Then  Jeremiah  the  prophet  said  to  Hananiah  the  prophet, 
in  the  presence  of  the  priests  and  in  the  presence  of  all  the 

6  people,  who  were  standing  in  the  house  of  Jehovah  ;  yea,  Jere- 
miah the  prophet  said.  Amen,  may  Jehovah  do  so,  may  Jeho- 
vah confirm  thy  words  which  thou  hast  prophesied  as  to  the 
restoration  of  the  vessels  of  the  temple,  and  of  all  the  captives 

7  from  Babylon  to  this  place.  Nevertheless,  hear  thou  now  this 
word  which  I  declare  in  thy  hearing,  and  in  the  hearing  of  all 

8  the  people  ;  the  prophets  who  have  been  before  me  and  before 
thee  from  the  beginning,  and  prophesied  against  many  nations 
and  great  kingdoms,  have  prophesied  of  war,  and  of  evil,  and  of 

9  pestilence  :  the  prophet  who  prophesies  of  peace,  when  the 
word  shall  come  to  pass,  that  prophet  shall  be  known  that  Je- 
hovah has  sent  him  in  truth. 

10  Then  Hananiah  the  prophet  took  the  band  from  the  neck 

1 1  of  Jeremiah  the  prophet  and  broke  it ;  and  Hananiah  spake  in 
the  presence  of  all  the  people,  saying, — 

Thus  saith  Jehovah,  In  this  manner  will  I  break  off  the  yoke 
of  Nebuchadnezzar  the  king  of  Babylon  from  the  neck  of  all 
the  nations.     And  the  prophet  Jeremiah  went  his  way. 


478  NEW  TRANSLATION  OF  JEREMIAH.       CHAP.  XXIX.  1-8. 

12  And  the  word  of  Jehovah  came  to  Jeremiah,  after  Hananiah 
the  prophet  broke  oflf  the  yoke  from  the  neck  of  Jeremiah  the 
prophet,  saying, — 

13  Go  and  speak  to  Hananiah,  saying,  Thus  saith  Jehovah, 
Thou  hast  broken  the  bands  of  wood  ;  but  make  for  thee  instead 

14  of  them  bands  of  iron  :  for  thus  saith  Jehovah  of  hosts,  the 
God  of  Israel,  A  yoke  of  iron  have  I  laid  on  the  neck  of  all 
these  nations,  that  they  may  serve  Nebuchadnezzar  the  king 
of  Babylon,  and  they  shall  serve  him ;  and  I  have  also  given 
to  him  the  beasts  of  the  field. 

15  Jeremiah  the  prophet  said  also  to  Hananiah  the  prophet, 
Hear,  I  pray,  Hananiah  ;  Jehovah  hath  not  sent  thee,  and  thou 

16  hast  made  this  people  to  trust  in  falsehood :  therefore,  thus  saith 
Jehovah,  Behold,  I  will  cast  thee  away  from  the  face  of  the 
earth  ;  die  shalt  thou  this  year,  because  thou  hast  spoken  re- 

17  volt  against  Jehovah.  And  Hananiah  the  prophet  died  in 
that  year,  in  the  seventh  month. 

CHAPTER  XXIX. 

1  These  are  the  words  of  the  epistle  which  Jeremiah  the  prophet 
sent  from  Jerusalem  to  the  residue  of  the  elders  of  the  capti- 
vity, and  to  the  priests,  and  to  the  prophets,  and  to  the  whole 
people,  whom  Nebuchadnezzar   had   led  away  captive   from 

2  Jerusalem  to  Babylon,  after  Jeconiah  the  king,  and  the  queen 
had  gone  forth,  and  the  chief  men,  the  princes  of  Judah  and 
Jerusalem,  the  artificers  also,  and  the  engravers,  from  Jerusa- 

3  lem, — by  the  hand  of  Elasah  the  son  of  Shaphan,  and  of 
Gemariah  the  son  of  Hilkiah,  (whom  Zedekiah  the  king  of 
Judah  had  sent  to  Nebuchadnezzar  the  king  of  Babylon,  to 
Babylon,)  saying, — 

4  Thus  saith  Jehovah  of  hosts,  the  God  of  Israel,  to  the 
whole  captivity  whom  I  have  led  captive  from  Jerusalem  to 
Babylon, — 

5  "Build  ye  houses,  and  inhabit  them; 
Plant  gardens,  and  eat  the  fruit  of  them  ; 

6  Take  wives,  and  beget  sons  and  daughters ; 
Take  also  wives  for  your  sons. 

And  give  your  daughters  in  marriage  to  husbands. 
And  let  them  bear  sons  and  daughters ; 
And  increase  there  and  be  not  diminished  : 

7  And  seek  the  peace  of  the  city, 
To  which  I  have  removed  you ; 
And  pray  for  it  to  Jehovah, 

For  in  its  peace  shall  be  your  peace." 

8  For  thus  saith  Jehovah  of  hosts,  the  God  of  Israel, — 

Let  not  your  prophets  who  are  in  the  midst  of  you, 


CHAP.  XXIX.  9-21.      ^^EW  TRANSLATION  OF  JEREMIAH.  479 

* 

Nor  your  diviners,  deceive  you  ; 
And  attend  not  to  your  dreams  which  ye  dream  : 
9       For  they  falsely  prophesy  to  you  in  my  name ; 
I  have  not  sent  them,  saith  Jehovah. 

10  For  thus  saith  Jehovah, — 

For  when  completed  in  Babylon 
Shall  be  seventy  years,  I  will  visit  you, 
And  will  rouse  up  for  you  my  good  word, 
That  I  may  bring  you  back  to  this  place : 

11  For  I  know  my  thoughts. 

Which  I  think  of  you,  saith  Jehovah, — 

Thoughts  of  peace  and  not  of  evil. 

To  give  you  the  end  and  the  expectation. 

12  And  ye  shall  call  on  me  and  go  forward ; 
And  pray  to  me,  and  I  will  hear  you  : 

13  And  ye  shall  seek  me,  and  shall  find  me ; 
Because  ye  will  seek  me  with  the  whole  heart. 

14  And  I  will  be  found  by  you,  saith  Jehovah, 
And  will  restore  your  captivity. 

And  will  gather  you  from  all  nations, 
And  from  all  places,  where  I  have  driven  you, 
Saith  Jehovah,  and  I  will  bring  you  back 
To  the  place  whence  I  have  expelled  you. 

15  As  ye  have  said,  "  Eaise  for  us  will  Jehovah  prophets  in  Baby- 
lon ;"  therefore  thus  saith  Jehovah  to  the  king  who  sits  on  the 
throne  of  David,  and  to  the  whole  people  who  dwell  in  this 
city,  to  your  brethren  who  have  not  gone  forth  with  you  into 

16  exile, — thus  saith  Jehovah  of  hosts, — 

1 7  Behold,  I  will  send  upon  them  the  sword, 
The  famine,  and  the  pestilence. 

And  will  make  them  like  worthless  figs, 
VV^hich,  being  so  bad,  cannot  be  eaten  : 

18  Yea,  I  will  pursue  them  with  the  sword, 
The  famine,  and  the  pestilence. 

And  will  set  them  for  a  commotion 

To  all  the  kingdoms  of  the  earth, 

For  a  curse  and  for  an  astonishment. 

And  for  a  hissing  and  for  a  reproach, 

Among  all  the  nations  to  whom  I  shall  drive  them ; 

19  Because  they  hearkened  not  to  my  words,  saith  Jehovah, 
Which  I  sent  to  them  by  my  servants  the  prophets, 
Kising  up  early  and  sending ; 

And  ye  hearkened  not,  saith  Jehovah. 

20  Hear  ye  also  the  word  of  Jehovah,  the  whole  captivity,  whom 

21  I  have  sent  from  Jerusalem  to  Babylon  ;  thus  aaith  Jehovah  of 
hosts,  the  God  of  Israel,  concerning  Ahab  the  son  of  Kolaiah, 


480  NEW  TRANSLATION  OF  JEREMIAH.       CHAP.  XXIX.  22-32. 

and  concerning  Zedekiah  the  son  of  Maaseiah,  who  prophesy 
to  you  in  my  name  a  lie, — 

Behold,  I  will  deliver  them  into  the  hand 

Of  Nebuchadnezzar,  the  king  of  Babylon, 

And  he  shall  kill  them  before  your  eyes : 

22  And  taken  from  them  shall  be  a  curse 

By  all  the  captivity  of  Judah  in  Babylon,  saying, — 
"  Let  Jehovah  make  thee  like  Zedekiah  and  Ahab, 
Whom  the  king  of  Babylon  burnt  in  the  fire  :" 

23  Because  they  have  done  villany  in  Israel, 
And  prostituted  the  wives  of  their  friends, 
And  spoke  a  word  in  my  name  falsely, 
Which  I  nad  not  commanded  them  ; 

But  I 'know,  and  am  witness,  saith  Jehovah. 

24  And  as  to  Shemaiah,  the  Nehelamite,  thou  shalt  thus  say, — 
'2,0  Thus  saith  Jehovah  of  hosts,  the  God  of  Israel,  saying, — 

Because  thou  hast  sent  in  my  name  letters  to  the  whole  people, 
who  are  at  Jerusalem,  and  to  Zephaniah,  the  son  of  Maaseiah, 
the  priest,  and  to  all  the  priests,  saying, — • 

26  Jehovah  hath  made  thee  a  priest  in  the  room  of  Jehoiada  the 
priest,  that  ye  might  be  the  rulers  of  the  house  of  Jehovah 
over  every  one  that  is  insane  and  prophesies,  that  thou  might- 

27  est  put  him  in  prison  and  in  manacles  :  and  thou — wherefore 
hast  thou  not  reproved  Jeremiah,  the  Anathothite,  who  pro- 

28  phesies  to  you?  even  because  he  hath  sent  to  us  in  Babylon, 
saying, — "  Long  is  the  time,  build  ye  houses  and  inhabit  them  ; 

29  plant  gardens  and  eat  the  fruit  of  them."  (Now  Zephaniah 
had  read  this  letter  in  the  ears  of  Jeremiah  the  prophet:) 

30  Therefore  the  word  of  Jehovah  came  to  Jeremiah,  saying, — 

31  Send  to  the  whole  captivity,  saying, — 

Thus  saith  Jehovah  of  Shemaiah  the  Nehelamite ; 
Because  Shemaiah  has  prophesied  to  you, 
When  I  had  not  sent  him, 
And  has  made  you  to  trust  in  falsehood ; 

32  Therefore  thus  saith  Jehovah, — 

Lo,  I  will  visit  Shemaiah  the  Nehelamite  and  his  seed  ; 

There  shall  not  be  to  him  a  man 

To  dwell  in  the  midst  of  this  people  ; 

And  he  shall  not  see  the  good, 

Which  I  shall  do  to  my  people,  saith  Jehovah; 

Because  he  has  spoken  rebellion  against  Jehovah. 


END  OF  VOLUME  THIRD. 


EDIMJUmiH  :     T.  CONSTAULE,  PRINTER  TO  IIKR  lIAJHsTV, 


i'l'lllllllm'',i'il?«'"'  Sem,nary. 


Speer    L.brary 


1    1012  01147  5680 


DATE  DUE 


Demco.  Inc.  38-293