Commentary on the Old Testament Volume 2-4

CHAP. XIV.

THe word of the Lord that came to Jeremiah concerning the dearth or restraint, That is, of rain causing dearth. It is uncertain in what Kings reign this was, and what dearth it was. Jerome and most Expositors conjecture, that the famine in Zedekiah his time is meant, when Nebuchadnezzar besieged the City Jerusalem in his eleventh year, and in the fourth month, it is said, There was a famine in the City. But the word [restraints] plainly showeth, that it was a dearth through the restraint of rain coming sometime before that siege, and causing their scarcity then the sooner; and because it is said verse. 3. some were sent out for water and found none, which could not be done, when the enemy besieged them so straightly that none could go in or out. And the same is further confirmed verse. 4, 5, 6. where the Ploughmen which could not plow then, are said to have been ashamed, and the Hinds to have forsaken their calves for want of grass, and the wild Asses for the same want to have snuffed up the wind. Yet when such a famine by drought came in those Kings reigns, wherein Jeremiah prophesied, it is nowhere said in holy Scripture, but only it is here prophesied of, as that drought in Ahab's time by Elijah, that when it should come, secondary causes might not be so much looked at, as the wrath of God against sin causing it.

O Lord, do it for thy Names sake. That is, although our sins cty for judgments against us, do this great thing for us to save us from this famine and sword threatened, although our sins call for them, and therefore we can plead nothing for any worthiness in us, but for thy names sake, that it may have glory of saving us, whom thou hast taken to be thy peculiar people. And in thus praying he teacheth the people what they should say, if by any means they would be stirred up hereunto.

The Prophets tell them, Ye shall not see the sword. This Jeremiah relateth not without great grief, that even Prophets coming in the name of the Lord wrought against him and his threatenings, to make the people despise them, and continue secure to their destruction. And he declareth both what he prayed and said further to the Lord, that the people might be the more affected with it, as acknowledging him to be most loving to them, and careful of their good: but these false prophets that soothed them up in their sins, bold and presumptuous braggadochians, that they might not be seduced by them. And ver. 15, and 16. to move them the more he threateneth or rather telleth how the Lord threatened them and the people also that hearkened to them, that they should die by the sword and famine, and lie without a burial, both they, their wives and their children, as they had all consented together to commit Idolatry, for so they are shown to have done, Chap. 7. And if it shall seem [Note.] too great severity, that the people who were seduced by the deceitfulness of the false prophets should suffer such grievous things, it is to be conceived, that they were as willing to be made drunken by them with the error of impunity, notwithstanding their sins, as they to make them drunken, so that the Lord doth but permit the wicked to their own choice, as they delight more in unrighteousness then in the truth, so leaving them to be drawn after it, and then as they are well-worthy, making them to partake in judgment with their seducers. The like to which is threatened, 2 Thes. 2. 11. and is daily done. A number of unsound and hypocritical hearted people meet with false prophets in many places, and being unstable in their faith, are soon carried away by every new blast of Doctrine, as by a new light, in comparison of which that they had before is nothing in their esteem. But let all such consider to what both they and their Prophets are tending, viz. to horrible destruction by God's judgments that they may in time beware and repent.

Both the Priest and the Prophet go about into the Land that they know not. Heb. Go about to a Land, and they shall not know] by Kimhi expounded thus, into Babylon, to which, because it was a very long way, they went not directly, but by many turnings and ways about, and they are said not to know it, because they would not for any threatenings of this judgment believe it, till that it came upon them. By Vatablus thus, They go about to other Countries, to which they fled to save themselves, not knowing that in the end they should be taken there, and carried to Babylon: or because the word 〈 in non-Latin alphabet 〉 here used, signifieth also to make Merchandize, Gen. 34. 10. they were intent to their own profit, and went about prophesying of peace to please the people, to win their love the more, and consequently to procure from them the more liberality, till that upon the sudden they were taken by the enemy and carried, so many of them as escaped the sword and famine, into a Land which they knew not, not never saw before. By Calvin, They go about the Land, seeking vainly means of safety and preservation from the danger at hand; and they know not, that is, will not know by all their warnings the destruction hanging over their heads, till they suffer it, and there is no escaping, it being just with God to dement them, and to take all right understanding from them, as they had infatuated and inebriated the people by their false prophesying of peace and safety. And herein I rest, because thus the words agree best to the former part of the verse, speaking of the destruction by famine in the City, and the sword in the field, whereinto these Priests and Prophets fleeing out of an opinion to escape the danger, they fell there contrary to their expectation, for which it is said, They knew not; and so by the Land here spoken of cannot be meant the Land of Chaldea, but their own Land, the fields into which they fled to hide them, and then the particle 〈 in non-Latin alphabet 〉 may be taken as redundant, they went about, or go about the Land seeking for hiding places, as was before-said, but their destruction by the sword comes upon them, and they shall not know it till it comes, for it shall be sudden.

Are there amongst the vanities of the Gentiles that can cause rain? From verse. 19. hitherto, the Prophet prayeth for the people, and in their name, although he were forbidden ver. 11. as he had done before after the like prohibition, Chap. 7. 16. and 11 24. whereby it appears, That the Lord never inhibits his Prophets from praying for his people, but to stimulate them the more unto it, for he loves to see a Moses standing up in the gap to oppose him in his judgments, or a Jacob that will earnestly wrestle with him, and not let him go. although he commands him to do it. And he prayeth according to their present necessity, as we may see by comparing her with verse. 1. in these words, In the drought] He pleadeth with the Lord from his unparalleled power, no Idols, or heavens themselves can give rain, but God only; for he is said to give the early and the latter rain, the heavens being only his creatures by their influence, as secondary causes doing it, when he will, but not otherwise, when he in judgment will not that they shall produce any, as at this time, and in the days of Ahab. For which he concludes, Thou hast made all these] That is, as Expositors generally say, all the celestial bodies, by whose influence rain commonly cometh, as God hath appointed, although Calvin turneth it another way, by all these understanding all the judgments sent upon them. But I see no reason of his going from the common exposition herein, seeing it followeth so aptly upon the premisses, The heavens cannot do it without thee, and why can they not? because although from them rain commonly cometh, yet God made them and governs them at his own will, not suffering them to do it, but when he pleaseth, or by all these understand both the constellations and rain, or drought caused hereby, all which were last spoken of. Finally to move the Lord the more, he saith, thou art our Lord, and expectation is to thee, for this is a great motive, when our hope is not in anything else, but in God alone, Psal. 20. 8. A thing to be thought upon by those that expect the changes of the Moon for the weather, expecting [Note.] then undoubtedly rain or fair weather, because it is so most commonly, and so observe the Lord's providence the less to love and fear him, which we ought to do even when weather comes thus, according to the common account; for the heavens cause not rain by any virtue in themselves, but as God willeth or nilleth, even when signs of rain concur.

CHAP. XV.

CAst them out of my sight. That is, Denounce from me this judgment, whereas thou persistest to pray unto me for them. For although Moses and Samuel should stand before me in their behalf, and pray also, I would not be moved. And he nameth Moses, as most famous for standing in the gap once, Exod. 32. and Samuel for obtaining a cessation of a terrible thunder, and rain in harvest time, 1 Sam. 12. and in bidding Cast them out, he alludeth to Chap. 1. 10. to pluck up, root out, &c.

I will set over them four families, the sword, the dogs, fowls and beasts. Vulg. I will visit over them four families; So indeed the word 〈 in non-Latin alphabet 〉 also signifieth, but because this is senseless, the other signification, I will set over, is to be preferred. He had spoken verse. 2. of four ways of destruction, death, whereby the pestilence is meant, the sword of the enemy, famine and captivity. Here he holds to the same number, but for the pestilence dogs are named, for famine and captivity, fowls and beasts; it being meant that such as died in the City by famine or pestilence, the dogs should eat, such as by the sword abroad, the beasts of the field, and fowls of the air, according to the distinction before made. Chap. 14. 17, 18. and a little before he saith, There should be none to bury them, therefore they must needs lie for a prey to these creatures. Hereby is meant the extremity of misery that they should suffer. And it is to be [Note.] noted, that the Lord being unreasonably provoked proves at length inexorable; There is a time when he may be found by those that seek unto him, but there is a time again when the most faithful shall have no hope of success in praying for the wicked, as Jeremiah had not, nor should Moses or Samuel have had, if they had then lived; see the like Ezek. 14.

For Manasseh the son of Hezekiah. It may seem strange, that the sin of this King should now be spoken of so long after his death, and his repentance and mercy thereupon shown him before that, and spoken of as the cause of the captivity now at hand. For this was in the time of Jehoiakim, if not of Zedekiah about four years after, and moreover it repented him, and he did the works of repentance long before he died, as appeareth 2 Chron. 33. But it is to be known that he is spoken of, because in his time God was most provoked, and then he began first to threaten the people with captivity; and although he repented, yet they continued still in their wickedness, waxing rather worse and worse, as his former invectives against them show, especially Chap. 13. 23. For although God will not punish the children for the fathers [Note.] sins, yet when they live in the same, the score of their fathers sins shall be added to theirs to make their judgments the more terrible, according to the second Commandment. And although Manasseh alone be spoken of, yet both he and the people together with him, that then holp to shed so much innocent blood, were all meant. And he is called the son of Hezekiah, to aggravate his wickedness the more, and theirs also, for that he having so godly and zealous a father, did so greatly degenerate, and they were most hard to be moved to piety by Hezekiah, and that which they were brought unto, soon vanished again as the morning-dew; but to impiety and idolatry they were most ready to run with Manasseh, and being once in that evil way, neither could his charging them upon his repentance to serve the Lord, nor the labors of God's Prophets amongst them since, prevail with them to bring them out of it again. Whence note, That God is offended with wicked children of [Note.] godly parents most of all others, so far is he from favoring them for their sake; and this aggravates the wickedness of a people, to be hard to be brought to the pure worshipping and serving God under good Rulers, but easy to be corrupted under evil Rulers and superstitions.

I will fan them in the gates of the Cities. A Metaphor taken from such as winnow corn in a windy door from whence the chaff is blown away: to show that they should be as chaff, as the wicked are compared, Psal. 1. Luk. 3. Some by gates understand Cities, as if he had said, I will turn your Cities into fields, the walls and buildings being broken down, because there were threshing-floors and places to winnow corn, or because the gates were places of judgment, he meaneth, that he would sentence against them that they should be used like chaff, that is, scattered into all parts, as is expressed, verse. 4. Some the uttermost parts of the Land, because gates are at the ends of Cities. Some, I will make you poor, so as that ye shall beg at the gates of Cities at rich men's gates there, but the first is best.

I brought upon them, upon the mother of the young men a waster at noon day. But it may better be read, Upon the mother a chosen waster; for it is 〈 in non-Latin alphabet 〉 signifying chosen, without any particle prefixed, denoting the genitive case. It signifieth indeed a young man also, but not without this Epithet, A chosen young man, but the singular is put for the plural, Wasters or Spoilers chosen for their extraordinary valor to make this destruction. And by the Mother may be understood either mothers likewise, the singular being put for the plural; As if he had said, not only innumerable widows shall be made, their husbands being destroyed, according to the first hyperbolical words of the verse, but all mothers together as one shall then be made childless, the Chaldean youth being brought upon them, who shall waste and destroy your children; or the mother City, as the Greeks give the name Metropolis to a chief City, which signifieth a Mother-City. At noon-day, that is, not secretly or treacherously coming upon them, but openly by force unresistible, make the best defense that they can. I have caused him to fall upon it suddenly, and terrors upon the City. Hebr. 〈 in non-Latin alphabet 〉 the word Ir rendered City, signifying also enemy, and the next word tumult or terrors that will make him to fall upon it suddenly, the enemy and terrors. It is absurd, as Calvin also noteth, to render the word City here, I will make to fall upon her the city and tumults, for what sense can be in this, unless he had meant, that the City should be beaten down about their ears, whereas they came not thus to destruction, but by the famine and the sword of the enemy taking them fleeing and slaying them? and the New Translat. altereth and misplaceth the words, which needs not, the sense being very good, I will make him to fall upon it, or her suddenly, that is, the mother before-spoken of, The enemy and terrors. These last words serving to show whom he meant by him; as if he had said, I will cause him to fall upon it, that is, the enemy and terrors concomitating his coming, filling them all with horrible fear. And for this maketh Tigurina Translation, and the Septuagint and Chaldee, which two last for the City falling upon it have Exercitum Caldaeorum, for the multitude of soldiers styled a City, and for their Tents set up City-fashion.

She that hath born seven languisheth. That is, The mother of many children seeing them all destroyed pineth away with sorrow; and this is spoken according to to verse. 8. Upon the mother the waster.

Woe is me my mother that thou hast born me a man of strife It may seem strange that Jeremiah should thus break out through impatience for the enmity that he met withal amongst the Jews against his mother that bare him, as though she were in any fault. But this his crying out is not to be taken, as an effect of impatience, but of his zeal and earnest desire to convince the Jews of their malice, from whence it proceeded that they were so fell against him, seeing that if there were fault in him, for which there was in his mother for bearing and bringing him forth into the world, and if they would be ashamed to say, that for this there was any fault in her, they might be ashamed to say there was any in him. For since he grew up to be a man, he declined all occasion of contention, forsomuch as he neither lent nor borrowed upon usury, whereby he meaneth, that he had no traffick with them according to the manner of other men, whereupon strife commonly ariseth, one way of trafficking being put for all, and yet they all were mad with him, and cursed, and spake bitterly against him. For from hence it was plain, that they hated him, and were at variance with him for nothing else, but out of their own malignancy, which was commonly against God's Prophets for their reprehensions of their gross sins, and threatening God's judgments against them, as he commandeth. Thus Calvin who inferreth hereupon, That it is good for Ministers of the Word of God to have no negotiating with men about worldly things, because who so hath, cannot live free from envy and hatred by reason of their worldly-mindedness stirring them up against the Minister, when they see part of their gains to be by him exacted for his maintenance. Wherein we cannot but all consent unto him, but it is Scandalum acceptum non datum, and therefore the blame of it will light upon them only, and consequently the punishment, and we see by Jeremiah his example, if there were no such occasion, yet the very reproving and threatening their sins, would be occasion enough to malicious and wicked minded men. Yet I deny not but it were good in a Christian Kingdom that this should be taken away as much as might be, by causing Tithes in every place to be converted into moneys, so that it might be without fraud and diminution to the wronging of God's Ministers. But be it that Ministers took no Tithes, yet they cannot live without all trafficking, neither did Jeremiah himself, for Chap. 32. he buieth a field, and therefore he meaneth not all trafficking, but that which is scandalous only. For usury in particular here mentioned, it is not agreed amongst Divines what it is, neither is this a place properly giving occasion to speak of it, and therefore I refer the Reader for that to Exod. 22. 22. where I have purposely spoken of it. And he mentioneth not only taking of usury, but also giving, because both ways contentions arise, when one would take more, and the other give less. Jerome applieth it to Christ, who was most truly a man of contention with the Scribes, Pharisees, Sadducees, Priests and Herodians, and none would take to usury of him, because they returned no increase or fruit of his doctrine, and so he took none neither.

The Lord said, Verily it shall be well with thy remnant, Hebr. If not thy remnant to good. Which words have the force of an Oath, If I bring them not to good, by delivering them from captivity, I am not God, or say, that I am not just, for he had before said, Destroy them, but make not a full end, and in many places he speaketh comfort to a remnant, and because verse. 9. he had threatened so universal a destruction, now he qualifieth the terror of it by promising good to a few faithful that should remain of the Jews, adding further, I will cause the enemy to entreat thee well in the time of evil and of affliction, Heb. If I shall not cause the enemy to meet thee for good, or by doing thee good in the day of evil, &c. These last words serving for nothing else, but to explain further the former; Thus some; but Calvin understands it as spoken to Jeremiah in person, answering to his complaint, verse. 10. by promising him good in the remaining part of his life, and that even when he should be come into his enemies hands the Chaldees, as the event afterwards shown. If not thy remnant to good then is, if the remnant or following part of thy life. Although his own kindred and countrymen were cruelly bent against him, yet he made him know before, that he should find favor amongst those Heathens, and to publish it, that when it should come to pass at the least they might believe it, although they would not before, that he was a true Prophet, and this I think to be the true meaning.

Shall iron break the Northern iron, and the steel? Here he falls to threatening them again by vilifying their strength, in comparison of that of the Chaldees. For they in the pride of their hearts thought themselves strong enough, yea iron against their Northern enemies, whom he to deter them by them compares to iron and steel, and therefore showeth to be far stronger.

Revenge me of my persecutors. Here Jeremiah to show how greatly he was moved at the obstinacy and malice of the people turns from them again to the Lord, crying for revenge against them; See the like before Chap. 11. 20. For the words following, Take me not away in thy longsuffering. Hebr. In lengthening thine anger. The meaning being, whilst thou art long in bringing deserved destruction upon them, least they, as they plot, work mischief against me to the taking away of my life, or according to some, Be not so long in destroying them in thy wrath by so many kinds of judgments that I shall not be preserved, but swept away together with them also. Take it which way ye please, but the N. T. turning it, In thy longsuffering, is both erroneous and troubles the sense.

Thy words were found, and I did eat them. That is, I took not this prophetical Office upon me, for which I am so hated through mine own ambitious seeking, but when I thought not upon it, thy words came unto me, and whether I would or no I was forced unto it, That thy words were found by me, as appears Chap. 1. and yet I ate them, that is, received them into my heart, and not into my mouth only, as many do, applying myself with a true heart to obey them, and to do as thou commandest, believing them to be thy words, for whoso doth thus, to him God's Word becometh food that is eaten, and nourisheth to eternal life, and so is his substantial Word Christ. And it was sweet unto me, wherein he was like to Ezek. 2. 8. they both had unspeakable inward joy by this spiritual eating, and so shall all others have that eat likewise, although they meet with much bitterness in this wicked world, of which they are forced to complain sometimes as Jeremiah doth; See the like in David, Psal. 19. 7. and Job 23. 12. And God's words are so sweet to the believing heart, because most sweet and comfortable things are therein contained, and they come close to the heart, and enter into it as meat into the belly. And he addeth, I am called by thy Name, O Lord, not as everyone that was within the Covenant under the Old Testament, or is under the New, for all the Jews had God's name called upon them, when they were called the people of the Lord, and all now baptized when they are called Christians: But more singularly, because he was a true Prophet of the Lord, called in the power of his Spirit, as his instrument, to pull down Kingdoms and Nations.

I sat not in the assembly of mockers, but alone, for thy hand, for thou hast filled me with indignation. Hebr. I sat not in the secret of the mockers, and I rejoiced before thy hand; I sat alone, because thou hast filled me, &c. Vulg. I gloried from the face of thy hand, &c. Because thou filledst me with commination; but the word 〈 in non-Latin alphabet 〉 signifieth wrath or indignation. The meaning is, I was delighted in thy words, as was before-said, whereas others in mocking at them. But I abhorred from the wicked consultations which they had in secret to this effect, and against me and other thy faithful servants speaking thy word unto them. My joy and glory in the mean season being in thy good hand towards me, setting me up to be thy Prophet and inwardly comforting me. Yet I sat alone, because I was filled with such words by thee to be spoken to them, as brake all friendship and permitted no society betwixt me and them, for they were words of indignation and denunciations of judgments most terrible. In these last words Chaldee, Vatalus, Calvin say the same that I do: but upon the former, they join these words And rejoiced, with these, I sat not in the assembly of mockers, rendering them, nor rejoiced, as if herein were nothing else, but a denial of taking any pleasure to do as they did, and contrariwise an implying of sorrow therefore; and Chaldee, Pagnin, Dionysius, following the vulg. expound, and by nor, as if he meant, that he joyed not in his prophetical office by reason of the judgments, which he was hereby enforced to threaten. But to me the first, though followed by none hitherto, seemeth most plain and perspicuous.

Why is my pain perpetual? Here the Prophet leaving again the discourse in which he was, of the joy that he had in the Lord, returneth to complaints, as verse. 10. as if he had said, Since it is thus, that thou (O Lord) hast set me up in this office, and ministered words unto me of comfort, and better usage one day by the enemy, as verse. 11. why do my own kinsfolk and countrymen go on still to gall, and renew my wounds by their cursed and malicious speaking against me without all measure or end? for by reason of their spite against me, there is daily but a step betwixt me and death, and so I am in danger of being cut off before I see the good promised. Why wilt thou be as a liar, waters that are not faithful, or true? or that hold not but fail when a man hath most need of them, that is, in the time of heat; for so should the Lord be to Jeremy, if he preserved him not from the fury of his enemies, as he had promised, especially all this enmity being stirred against him for his sake, and his faithful dealing with them, as he commanded. And in saying, Wilt thou be as a liar, he is not to be understood, as uttering anything blasphemous, for that was impossible for one so full of the spirit to do, but the uttering of these words is, as if he had said, Wilt thou (O God) who art true, though all men be liars, be as lying and deceitful waters in this particular of perserving me, having promised it? certainly thou wilt not, the springs of water shall fall in a dry time, or cisterns having holes, but thou the Fountain of living water canst never fail, but be a comfort to him that trusteth in thee, when his need doth most require, for so the Lord is stilled the Fountain of living water. And for this exposition maketh the interrogation, and that nothing is spoken by way of affirmation. He speaks thus, as if a man should in his straits speak to his assured friend, who had promised him help in his greatest extremity, but finding no help yet to come from him, Wilt thou be a liar to me? to stir him up then more to reach out his helping hand and not to delay so to do. Calvin, to avoid an evil imputation, that might be laid upon the Prophet, if these words be taken as spoken in his own person, saith, that he speaketh thus in the person of the people murmuring at their evil case, whenas God had chosen them and made them his peculiar people above all others, and to this interpretation he thinks further light to be given verse. 19. If thou turn unto me, thou shalt return again: that is, thou art too much affected with the judgments to come upon the Jews to expostulate so with the Lord in their behalf. For if the words of verse. 18. be thus understood, these answer well unto them; cease from thus complaining, which he meaneth in bidding him turn, and then he saith, he shall stand before him, and be as his mouth, speaking only that which he commandeth, as his faithful Prophet and messenger. To explain which further he saith, if thou shalt separate the precious from the vile, that is, if thou shalt not for fear, or flattery, speak or yield to anything divers from the truth, which I command thee to speak, for that is the precious, and flattery is the vile, and consequently he separates the precious from the vile that speaks freely and boldly the truth not being moved to speak otherwise by affection, fear or favor. And this doth further appear in the next words; Let them turn to thee, turn not thou to them, that is, cease not reproving and threatening them till they be converted, and be not by an inordinate love of them because they are near unto thee in the flesh moved to bear with, or to speak pleasing things unto them, or for any fear of what they can do unto thee: some refer the expostulation before going to the Jews, by whom the Prophet suffered, as if in saying, why art thou as a liar, he meant that his pain, to which they put him, should be as lying waters that fail? but this, though followed by grave Authors, is against all good sense, because it was never known, that any man would complain of his pain failing, or compare it to a cistern or spring of water, of which not pain, but joy cometh to the thirsty. Neither doth that of Calvin so well agree, although he makes it seem well agreeing by verse. 19 For by these words, if thou shalt turn, he meaneth not from being by natural affection, &c. from speaking thus in the behalf of thy brethren the Jews, for so the next words would not agree, if thou shalt separate the precious from the vile; for that this is not spoken of things or words, but of persons, the last words declare, they shall turn to thee, thou shalt not turn to them, which show the meaning to be, if thou shalt apply thyself with all thy power to convert them, and of evil to make them good, (for wicked men are vile, and converts precious) thou shalt be as my mouth, then which no greater excellency can be attained by any mortal man. According to Chrysostom speaking of them that are fallen into sin; If thou shalt pour the oil of heavenly Doctrine into them, if thou shalt bind the wounded with humanity, and temperance, he shall make thee richer then any treasure, for he saith, if thou separate the precious from the vile, thou shalt be my mouth. What can be equalled to this? neither fastings, nor watchings, nor lying upon the ground, for none of all these are comparable to procuring the Salvation of our brethren. And the Chaldee Paraphrast, If thou shalt reclaim the wicked that he becomes just, thou shalt do the same that the word of my mouth doth, and so be my mouth, for so Psal. 19. it is said that the word of God converteth the Soul, thus also Gregory; Moral, lib. 18. c. 23. Hugo, Lyra, &c. For the first words of this verse. If thou will turn I will make thee to return and stand before me, Jerome; Raban; and some others understand it, as if it had been said, if thou shalt turn this people, I will put an end to thy tribulation of which thou complainest, Chaldee, Lyra, Hugo. If thou turn and be no more so impatient and querelous, but quietly depending upon me, then will I provide for thy deliverance from the sufferings, of which thou complainest, and thou shalt stand, that is, continue immovable in this high prophetical office, yea thou shalt be as my mouth, if thou goest zealously on to convert the wicked. I subscribe rather to Jerome, and the word 〈 in non-Latin alphabet 〉 signifying, shalt make to turn, will bear it. And then it aptly answers to the words of verse. 18. according to the exposition given thereupon, For to the Prophets asking whether his plague should be perpetual, or God would deceive him of his hope, that he might be further confirmed, the Lord answers here; Go on in thy office doing thy best to turn them, and then take no care of thy preservation, I will look to that, but rather take care to make them come precious out of vile, for so the words may be rendered, and the last words agree to this, Let them turn or come to thee, the vile to the precious by being formed anew to righteousness, and holiness according to thy teaching, not the precious to the vile by being corrupted and overcome through their malice, and made impatient or fearful to go on in the ministry committed unto him. And he promiseth not only, that in thus doing he shall be his mouth, but he showeth further verse. 20. 21. how he will make him to stand firm against all their assaults, as a brazen wall impregnable, see, Chap. 1. 18.

CHAP. XVI.

HEnce the Prophet is bidden by another sign, to declare that which he had prophesied of the evil death whereby they should die that were of the Land of Judea, viz. by not taking a wife there, nor begetting children, because the people of that Land should die miserably, and their dead bodies should be as dung upon the earth. It is impertinent here, either to question whether Jeremy were not married already, or it be hereby intimated, that a single life is commended to Prophets. It is most probable, that he was not, for if he had, this prohibition should not have been needful, seeing he would not have taken another wife doubtless, when he had one living. For although Polygamy was practiced by other men in those days, even by Abraham, and Jacob occasionally and for a mystical signification, yet it was not by any other Prophet, but rather condemned, Mal. 2. 15. And what a weak argument were this, God forbad Jeremiah to take a wife, and beget Children in a Land being now ready to be destroyed, therefore it is his will, that Prophets should take none, but lead a single life? It doth rather show, that such as well as other men were commonly left to their own liberty for this matter; and now to restrain from the liberty given by God, is a thing that cometh from a contrary spirit, that is, the Devil, as is plainly taught, 1 Tim. 4. 1.

Enter not into the house of mourning, for mourning Hebr. is 〈 in non-Latin alphabet 〉 signifying, either mourning, or a mourning Feast made for the dead, to which Friends being called, the Friends of the dead did somewhat lighten their sorrow by their company, and to this agree the words of v. 7. Neither shall men give them the cup of consolation to drink for their Father or Mother. And Calvin observes from some passages in Tully, that Feasting was used amongst the Romans at burials to put away sorrow, and to procure mirth, as who did think their dead friends to be now taken into the number of the gods. And Jerome saith, It was the manner in mourning at Funerals both amongst the Greeks and Latins, to make Feasts called by the Greeks 〈 in non-Latin alphabet 〉 , by the Latins Parentalia, because they were made, when they buried fathers or mothers, and Prov. 31. 6. It it said give wine to them that mourn. Of this also see Tob. 4. 18. Of this also Perseus, Pliny, Lucian, Pollux, and Herodotus write: the Vulg. Lat. therefore renders it, go not into the house of feasting. But this is improper, and if it be so rendered, the same thing is forbidden twice, for verse. 8. he saith, go not into the house of Feasting, as opposing that to this, and speaking so both here, and there, as that he plainly meaneth contrary things: wherefore this is better expounded by mourning, or Feasting made to lenify mourning in respect of the dead. And the reason was, because, as followeth in the next words, they that died should not be buried, but lie partly for a prey to Beasts, and fowls, and partly for dung upon the earth, as was said before, therefore to show before, that such doings, as had been used at burials, and were still used, should cease, he must not come to any place upon such occasions. For hereby he made a more full Declaration of that which he spake by word of mouth, that the deeper impression might be made by that which they saw in him, of their miserable case, when every ones own sorrow, that lived still, should be so great for his own sufferings and dangers, as that none should intend Funeral rites anymore, as they had used to do, not doing anymore like men, but as brute Beasts suffering dead corpses to lie here and there, to rot upon the ground without any burying or lamenting them, as men of all Countries, and Nations used to do; whereas he addeth, that they should not pluck off their hair or cut themselves, he doth not hereby approve such doings out of passion and extremity of sorrow, for it is forbidden, as heathenish; but because they probably did so, as well as idolize after the manner of the heathen.

Neither shall tear themselves in mourning to comfort them for the dead; Vulg: neither shall break bread to him that mourneth, to comfort him over the dead. Hebr. They shall not break to them upon the mourning, or the mourner, to which it is to be thought, that bread is to be supplied, because the next words are, neither shall they drink to him the cup of consolation, neither doth the word 〈 in non-Latin alphabet 〉 signify tearing, but breaking cutting or dividing, and of cutting and tearing their hair enough was said before verse. 6. And forsomuch as at Funerals Feasts were made to mitigate sorrow, as hath been said, and this was used amongst the Jews, how can we expound the word breaking, more aptly, then by breaking bread, and giving, and moving the sorrowful friends of the dead to eat, that through grief had already fasted too long, according to Lucian, speaking of Funeral rights, and saying, After all these, a Funeral Supper remaineth; and now friends are present to comfort the Parents of the dead, and they persuade them to take meat, although they be unwillingly in a manner forced unto it, albeit through a three days fast, almost killed with famine. And this exposition is confirmed further by the next words of drinking to them, whereas if it be expounded, tearing themselves, here would be no congruity. And of Feasting at Funerals both Clemens makes mention amongst Christians, and Chrysostom also.

Neither go into the house of Feasting, that is, hereby to show, that their Feastings, and merry meetings shall soon have an end, when all things should by their enemies be brought to ruin, as is declared verse. 9. Whereby we may gather, that when sin abounds in a Land, and Judgments therefore approach [Note.] or even begin to seise upon it, God would not have Feastings at such times, and if there be, the faithful ought like Jeremiah to refrain from going to them, least men be hereby blinded from seeing the evils hanging over their heads, and so remain secure, and hardened in their sins, all care and sorrow being drowned in cups and good cheer, see Isa. 22. 12. Here is shown, that when the Prophet should so severely threaten the wicked Jews, they should with a brazen face ask what their great sins were, for which they should be thus punished, as who should say, Thou dost us wrong, we are not so notoriously faulty as thou wouldst make the world believe. For this is the manner of hypocrites, what fowl sins soever they live in, to justify themselves and have indignation at the Preacher, who reproveth them; but in such the way to repentance is dammed up, their case is desperate.

Because your Fathers have forsaken me, and ye have done worse. Here is a double reason of God's judgments now coming. 1. The Lord was long ago provoked by their fathers, which were enough to make him full of wrath against them: for he threatens to visit the sins of the Fathers, upon the Children to the third and fourth generation. 2. They did worse, both because not only their own sins, but their Fathers were together looked upon in them, forasmuch as they tread in their steps, and so made them their own, and also because they had more Prophets to instruct, admonish and press them to do well, as is intimated in the last words of verse. 12. That they might not hearken to me. Therefore he threatens to carry them into a land, that they knew not, and that there they should serve other gods, that was, into Chaldea, the inhabitants whereof were idolaters, and the Jews being made their servants were by them made to serve their idols by doing all servile offices about them, as the Gibeonites were sometime made to serve the servants of the true God by being hewers of wood, and drawers of water, to all the congregation: and in this work the Chaldees should work them day and night without all mercy, to the wasting of their bodies, and wearing out of their strength, and haply sometimes by sacrificing their children, which would be a great grief unto them. For to serve other gods would not otherwise have been counted so grievous a punishment, since they did this voluntarily at home, acted, preferred it before serving of the true God, but then, when they should be compelled to do it in baseness and toil, in derision and hunger, thirst and nakedness, being under the whip also, as the Turks gally-slaves, they should find it to be an intolerable servitude, and so grow to a loathing of their service, repenting that they were so besotted, for such cruel gods, as they proved to them, and helpless to save them from this captivity, to forsake the gracious & true God of their fathers, who had always been so beneficent unto them; a like threatening to which was used to Rehoboam, when he cried to the Lord against the King of Egypt, that he should be brought into subjection by him, that he might know the difference betwixt serving him, and other gods. Or it may be conceived, that however the Jews now served other gods, yet being smitten and brought to so great misery, and finding no help from the gods which they served, they then changed their minds, and resolved not to serve them anymore, but were [Note.] by their imperious enemies compelled to vex their Souls the more. And so sin was punished in the kind, that abomiuation which they had chosen they being now prostituted unto, even to the wearing of them, and the increase of their misery.

Therefore the days come, saith the Lord, that it shall no more be said, The Lord liveth, &c. That is, because the miseries of the Jews shall be far greater, in their Babylonish captivity, then the misery of their fathers in Egypt, forsomuch as this shall not only be corporeal, but spiritual; for they shall be left to sink, as it were, into the gulf of all abominations, in serving other gods, as verse. 13. when they shall herefrom be delivered, the benefit shall be counted so great, that hereby the memory of that out of Egypt shall be drowned, and lie under oblivion, never to be spoken of anymore; but this shall be remembered and God shall be praised for it throughout all generations. And under this deliverance that by Jesus Christ is also pointed at, whereby a perfect deliverance is made not only from idolatry, and that base servitude, but from all sin, which whosoever liveth in, is the servant of sin. And this appeareth further, Chap. 23. 6, 7, 8. where the same words are used again, and this deliverance is expressly saith to be by the righteous branch and King raised up to David, verse. 5. wherefore Jerome is for this, and after him Rabanus and Hugo. And Isidor without taking in the deliverance from the Babylonish captivity, reasoneth strongly to prove it to be a prophecy, not of that deliverance, but only of the deliverance by Christ. 1. Because it is said to be so great, that it should obscure the deliverance out of Egypt; but such was not that out of Babylon, if we compare them together: for in Egypt they were longer, viz. above 200. years, in Babylon but seventy, out of Egypt they were delivered in a more wonderful manner by prodigies and miracles, in spite of the King; from Babylon not: and being brought out of Egypt they were made a free people, but when out of Babylon they continued under the Persian Kings; Again, when they were brought out of Babylon they kept the Passover still, even till the time of the destruction of the Temple. in remembrance of their deliverance out of Egypt, whereas is said here that this should be no more be spoken of. Lastly because a clause is here added, into a Land which he gave for inheritance to your Fathers, and from all countries, whereas Abraham, Isaac, and Jacob, their Fathers, never had it given them, but only promised and therefore bringing again into Judea cannot be meant, neither were they carried into all Countries, but into Babylon; yet some take it as a prophecy only of deliverance from the Babylonish captivity, as Cald. Theod. Tho. Aquin. &c. Against whom most of the reasons before going are very strong. Neither do the words so well agree to that of Isidor, seeing that when the Jews came to be delivered by Christ, they shall be no more delivered from the north, then from other parts of the World, where they are scattered. But to the first exposition all things do excellently agree, both deliverances being here understood together, that out of Babylon from the north, and that by Christ from all parts towards the end of the World, according to Rom. 11. where it is shown, that the Jews shall not always continue in infidelity, but be again graffed in and saved. Calvin alone here stands against all others, denying these words to be Prophetical, only he saith, that their deliverance is obliguly touched upon, but who so shall look into verse. 15. shall find it plainly prophesied of, for it is said, I will bring them again into the Land, that I gaveunto their Fathers, which words are peculiar to their return from Babylon, and not pertinent to their deliverance by Christ, which when it shall be wrought, it is not necessary hence to hold, that they shall be brought out of all Countries to inhabit the Land of Canaan again, seeing the Apostle Paul, that speaks most of it, saith nothing of this, but only of their conversion. I will send for many fishers, and they shall fish them. This hath been against all sense and reason drawn by many ancient expositors to the Apostles, because the Lord saith, I will make you fishers of men, as by Jerome, August. tract. 10. de util, jeiunij, Origen hom. 12. in Ieron. Tertul. lib. 4. adverse. Marcion. cap. 9. Ambr. in Psa. 118. For this is not spoken in way of comfort, but of terror. Having interlaced something consolatory, verse. 14. 15. for the faithfuls sake, now he prosecutes the matter before in hand, showing how he would carry them into a strange Land, viz. by sending fishers, and hunters, that is, the Chaldees, to whom they should be but as fishes to the fisher, taken in nets without resistance, and as conies running into holes, or Foxes, whom the hunters pursuing thither, ferit them or dig them out. So that hereby is meant, that not only such, as appeared, but even they that hid themselves under coverts, as fishes under water, or beasts in burrowes, or in woods, should be found out and carried away to suffer, as was before threatened. Thus Theod. Hugo, Lyra, Vatabl. Ezek. 12. 13. It is said, I will stretch over him my net, see also 2 King. 25. 4. Habac. 1. 14. and to this Calvin also agreeth. And this is confirmed further, verse. 17. Because mine eyes are upon all their ways, they are not hid from my face.

And first, I will recompense their sin double. These words have reference to the promise made verse. 14. as if he had said, I will bring them again into their own Land, but first I will by bringing fishers and hunters against them, recompense their sin double, where by double he meaneth both by fishing and hunting them, not double to their deserts: see the like threatening before Isa. 40. 1. 61. 1. Jerome will have by double meant, double to the punishments of other people, because they had more means, or according to their double sinning in word and in deed, or against God and their neighbor. Isidor, because their sin was double to their Fathers, since their Fathers and theirs were now looked upon together. Some as Levite. 26. he threateneth punishment sevenfold, that is, abundance of punishment: they have defiled my Land with the carcases of abominable things, that is, sacrifices offered to idols, for as sacrifices offered to God, such Calvin, yields a sweet smell unto him, so those that are offered to idolds stink, and the bodies of beasts killed for that purpose are stinking and abominable.

My Lord and refuge in the day of affliction, the Gentiles shall come unto thee. Having prophesied, verse. 14. of the conversion of the Jews, after their abundant punishment, now for greater comfort he prophesieth also of the Gentiles conversion, whereby a far greater increase shall be made of spiritual Jews and so of Abraham's seed. And in preparing to speak of this he calleth God his fortress and refuge in affliction, speaking in the name of the faithful Jews, as if he had said, Thou wilt certainly be a refuge for us to come unto in all one sufferings before threatened, for even the Gentiles from one end of the world to another shall come unto thee, and be saved, therefore we thy first born and eldest sons much more. The believers of the Jews and Gentiles making one Church, over which God would be the Protectour, is here intimated. And when this should be, he showeth, that they should see into their vanity in serving other gods and abhor from it, from thenceforth acknowledging and worshipping one only true God.

CHAP. XVII.

THe sin of Judah is written with a pen of iron, and with the point of a Diamond, and graven upon the Table of your heart. It is a fond conjecture of Euseb. Caesar, that this was spoken of Judas the Traitour, and touching the sin of the Jews in crucifying Christ; for it is plainly spoken of the sin of Idolatry, in turning of them therefrom, and therefore no blotting of it out by forgiveness, but it must needs remain forever conspicuous to the eyes of the omniscient God, that seeth the heart provoking him to take revenge: The meaning is according to Calvin, that they were most obstinately set upon this sin, neither could the love and corrupt affection, that was, and had long been in them to false gods be anymore expunged, then the graving that is made upon hard stone with iron pens or Diamonds points. And the table of stone, whereupon this sin was thus written, was their heart, in which it had made a most deep impression, and was not as a writing with ink, which may easily be done out again; whereby he intimateth, that when in Josiah his time they were outwardly reclaimed from idolatry, it stuck still in their hearts, and upon the change of their King to an Idolater soon appeared again in their practice; wherefore as before he had set forth their incorrigibility by likening them to the Ethiopian, Chap. 13. 23. so now by a similitude taken from engraving deeply in stone he further setteth forth the same. And least they should say, How knowest thou what is engraven in our heart? he addeth, and upon the horns of their Altars, as if he had said, that it is so is apparent by the Altars by you set up to Baal and your sacrifices openly made upon them, and the blood put upon the horns of these Altars, the stain of which any man might easily see. For when sacrifices were offered upon the Altar of the Lord, some of the blood was taken and put upon the horns thereof, Exod. 29. 12. Levite. 8. 15. 16. 18. and I doubt not, but in making their Idolatrous sacrifices upon Altars set up to idols they did likewise. Some think that their sin is said here to be written, because the names of their idols or their own names were graven thereupon, but this is only conjectural, the other certain. Vulgar Latin, for the point of a Diamond hath ungue adamantino, but the word 〈 in non-Latin alphabet 〉 rendered unguis, is a instrument, wherewith it is engraven in stone by scraping therewith as birds by their nails or talons. From hence we may note, that the sin, wherein any man [Note.] liveth, and is resolutely bent to go on therein, is engraven in his heart and conscience, and so remains till the day of judgment, at what time it shall as plainly appear to his condemnation, as letters engraven in stone with the point of a Diamond, that all men may take heed of setting their hearts upon sin.

Whilst their Children remember their Altars, that is, they go one generation after generation to sacrifice upon these Altars and in groves, their sin remains written, as hath been said, for a testimony against them, and they shall be accordingly judged. For it is the manner of such as are blindly lead on in a false Religion, carefully to bring up their children in doing as they have done, charging them most straitly herewith, and not to yield therefrom to their dying day.

O my mountain in the field, I will give, &c. the vulgar Latin, sacrificing in the fields, but contrary to the Hebrew in which is no word signifying to sacrifice, but my mountain. Calvin (O montanous place,) I will give in the field, thy substance, &c. and this reading the words will best bear, the meaning being, although thou gloriest and bearest thyself upon mount Zion, where my Temple standeth, and in other hills, where thou hast set up Altars to idols, yet thou shalt fall by the sword of the enemy; and thy treasure hid in caves in the fields shall come into thy enemies hands, as spoils.

For ye have kindled a fire in mine anger, which shall burn forever. Because this is spoken of Judea lying desolate seventy years, whereas they would not let it rest every seventh year according to the Law, it may be doubted, how God's wrath could be said this way to burn forever. Jerome to cut off this doubt referreth it to the time of Jerusalem's destruction by the Romans, & I see not but that this threatening may be extended to that also, the Babylonish captivity being first meant, which should be for a determinate number of years, and then that far longer lasting desolation, yea even forever. For although the Jews shall be so in time converted, yet they shall not dwell again in that Land, neither shall it come to its former fertility forever; but as now by the report of travellers it is as a barren wilderness for many miles about Jerusalem, so it shall continue a spectacle of God's judgment somewhat like Sodom and Gomorrah to the worlds end; or forever till a double recompense paid her for all her sins, as Chap. 16. 18. the like threatening was made before in Isaiah.

Cursed be the man that trusteth in man, and maketh flesh his arm. This is spoken in respect of the confidence that they had in the Egyptians help, often complained of, for they are expressly said to be flesh and not Spirit, Isa. 31. that is, very weakness. But it is universally true, To trust in any man, or ourselves, or any strength that we can make by horses, munitions or arms, is to be accursed: because such depart in their hearts from the Lord, as in the next words. They may say, that they love and honor the Lord still indeed, but he that knoweth the heart giveth sentence to the contrary. And this is here added by the Prophet to the threatening before going, because whatsoever judgments were denounced, they were not moved by them so long as they had other strength to trust unto.

Blessed is the man that trusteth in the Lord, and whose hope is the Lord. For this showeth who it is that trusteth in him, not everyone that thinketh he doth so, but when trial cometh doth indeed by hope depend upon him, which is the case of a very few. And to deter from trusting in man and to encourage to trust in God, the first is compared to an heath, a Land of drought and saltness, most barren; but the second to a tree planted by the waters, &c. Psal. 1.

The heart is deceitful above all things, desperately wicked, who can know it? Having pronounced the man accursed that trusteth in man, &c. now because he knew, that the wicked Jews would elude this by imagining, that they were not guilty of the sin so severely censured, for they trusted in God and their hearts were not gone from him, as Jeremy objected, although they expected help from the Egyptians: In opposing this he saith, that man's heart is deceitful, neither can man know it, yea it may lie hid from a man's self, being also mistaken in it, but God knoweth the heart and reins, and will give to everyone according to his works, neither shall his fair shows benefit him, or hide his naughty heart from God's sight. A thing to be thought upon by all hypocrites, to make them, if possible, to turn sincere.

As the Partridge sitteth on egs and hatcheth them not, so he that gathereth riches not justly. It is written of the Partridge, that she gathereth to her at sitting time other Partridges eggs, which being brought forth, when they hear the voice of their own damme, and by an instinct of nature know it, leaving her that sat upon them, they flee away to their own dams and leave her: so Ambrose. Hieronym. Albertus, and according to this exposition the Chaldee, Paraphrast hath it, the Partridge gathereth eggs which she laid not; so likewise Hebr. Calvin excepteth against this, as an invention of the Rabbins, and not written of either by Aristotle or Pliny, but that these birds are so salacious both the he and she, that he being impatient of her absence during the time of sitting upon her eggs, breaketh them wheresoever he finds them with his bill or claw, and she although she hides as many of them as she can, yet during the time of her laying, keeps so little out of his company, that some of them come from her in his presence, which he breaketh, and so never hatcheth them. But forsomuch as the words in Hebrews are, she gathereth egs she brought not forth, the first exposition is to be preferred: neither doth the history want attestatours, and this doth not so well agree, because he saith not, the partridge sitteth on eggs, but gathereth them, which most aptly agreeth to that for which this similitude is brought of a man gathering riches hy unjust means, that they leave him: whereas if it be taken the other way for sitting and not hatching, it neither agreeth to the History brought from Aristotle, seeing she sitteth not upon the eggs that are broken by the he, not to the present case of one unjustly gathering riches that depart from him in the midst of his days, these eggs are presently broken and come to nothing. Some others make another relation, that the Partridge seeing the Fowler nigh her nest, cometh near unto him, and goeth upon the ground and fleeth not, feigning herself unable, whereby she provokes him to follow her, but having drawn him far off from her nest, she fleeth away and so he is deceived. But this agreeth nothing to the present purpose. Theodoret, and Isidor upon another property of a Partridge, which one bringeth up tame, that by the cry thereof other Partridges may be called together, and then he takes them in his net, understand Nebuchadnezzar to be hereby set forth, who gat abundance of goods unjustly, and then lost all again, being driven from amongst men, and becoming foolish as a brute beast. But this agreeth worst of all, because not the calling together of other Partridges, but gathering eggs is here spoken of. I rest therefore in the first, it is a description of the case of the rich Jews, who in their fruitful Land gathered abundance of wealth by hook and crook, and herein thought themselves happy and surely seated in their own habitation against all enemies, but the event proved contrary, in the midst of their days, whilst they were thus secure and blessing themselves, the Chaldees came and all their riches went away and they perished like a foolish people. And it may particularly be understood of King Jeconiah who then reigned, as may further appear Chap. 22. where his Father is said to have executed justice and prospered, but he contrariwise being intent to gather riches, is threatened that he should die like an asse. And it is a judgment generally to be feared by all, that gather [Note.] riches unjustly, for they have wings, wherewith to slee away; and such a rich man is as he, Luke 12. that when he was delighting himself in his abundant fruits, heard a voice saying, Thou fool this night will they fetch away thy Soul from thee, &c.

A glorious Throne on high from the beginning, the place of our Sanctuary. Having pronounced them blessed, that trust in God, verse. 8. 9. as them cursed, that trust in man, verse. 6. 7. and fools that look at riches unjustly gotten, verse. 10. now he addeth somewhat to erect our minds to God and to make us trust in him. As if he had said, God hath a glorious Throne in heaven, whereupon he sitteth and ruleth over all things, a representation whereof is our sanctuary, before which we worship, therefore let us put our whole trust in him. All that do not, but forsake him, shall be ashamed, verse. 12. but let us, as they that trust in him alone, pray, Heal me (O Lord) and I shall be healed, &c. verse. 13. Thus also Jerome, Theodor. Raban. Isidor. Others refer it to the words immediately going before, as spoken to terrify such as gather riches by injustice and wrong, as Vatabl. Cald. Some expound it as a sentence by itself comforting the faithful by propounding unto them the heavenly glory to come figured out by the Sanctuary, as Lyra, Th. Aqui. Dionys. Some lastly take these words, as spoken to show how worthily the Jews should be destroyed, because that having so glorious a God dwelling amongst them, they so basely forsook him to serve idols, as Calvin: and to this I subscribe, as best agreeing both to the words before going and following: to the words before, there is and always hath been a just Judge, by whose just doom it must needs be, that unjust gatherers of riches shall lose them again and perish: to the words following, this Throne being represented in Judea, and so gracing it above other Lands, giving therefore occasion to Israel of confidence in him that sitteth thereupon, will therefore be revenged upon the Jews because that bearing themselves upon this privilege they are secure in their sinning so fowlly against God by forsaking him, the Fountain of living water, as was also complained before, Chap. 2. 13. The Rabbins, as Calvin further noteth, because it is said, a Throne from the beginning and our Sanctuary, say that Heaven, where God's Throne is, was before the Creation, and the Sanctuary likewise: but it is not said before the beginning, but the place of our Sanctuary is the Throne of glory on High from the beginning, that is, from the beginning in God's eternal Counsel determined to be a most glorious and High Throne, although set up in time.

I have not hastened from being a Pastor after thee, verse. 15. having shown how scornfully the Jews said to all his threatenings in the name of the Lord, Where is his word? Let it come, as if Jeremy had spoken so of his own head, and therefore they feared not what he said, now he appealeth against this to God, saying, I have not hastened, the word 〈 in non-Latin alphabet 〉 here used, as Calvin noteth, signifieth either to hasten, or to delay, or to abominate, and therefore is by expositors taken diversely, but he preferreth hastening, as if it were meant, that he did not rashly take upon him the Pastoral office, wherein he was set, for which exposition also the next word, (nor desired) maketh. But because it is not said, to, but, from a Pastor, the last exposition seemeth to be best, I abhor not from it, although I foresaw many sufferings to come, when I should be a Pastor or Prophet to go with all thy words unto them; thus also Jerome, Rabanus, Lyra, Tho. Aquin. And being thus taken the next words may well agree, neither have I desired the woeful day, that is, as I abhorred not, nor shrunk from this office being called out after thee, so I took no pleasure to soretell of the miserable time to come, for which I am so much spited: wherefore he prayeth that the Lord would not be a terror to him in letting him perish by his enemies hands, but that he would be a terror to them and reward them double, of which phrase before, also of his praying for revenge.

Here, and beginning verse. 20. is another prophecy against the Jews for breaking the Sabbath day by carrying burdens and working. About which if it be demanded, why the Lord should be so strict about this, being but an external ceremony, and sometime slighted by him, as Isa. 1. 13. and since under the Gospel condemned Gal. 4. 10. Col. 2. 16? It is answered by Calvin, first, because it was an easy precept to cease from labor one day in seven, and therefore they that would not herein obey were worthy of all severity, as Adam for eating the forbidden fruit, Secondly, Because the Sabbath was a sign of God's people by him peculiarly chosen, and therefore not to rest now was a gross neglect of upholding the memorial of the greatest privilege that ever was bestowed upon mortal men. 3. Because the Lord would by their keeping of a rest now from servile works, draw them to a rest from the servile works of sin, as he rested from the works of Creation; unto which a fourth may be added, that it might always be remembered, that the whole World was created by God, That we might acknowledge his infinite Power and Wisdom herein appearing, till a greater work wrought by the Son of God, that is, the work of our Redemption, betwixt whose resting from which, and the Fathers from Creating, some comparison is made, Heb. 4. 9. 10. Lastly by keeping the Sabbath, as wherein all Religious duties were done, all the exercise of Religion is meant, which if it had been purely upheld, both Princes, Nobles, Priests and Commons should have flourished forever, as verse 2.

CHAP. XVIII.

HEre the Lord directeth Jeremiah again to teach by an outward and familiar sign, he must go to a potters house, and there when he had seen how he made a vessel of clay, that pleased him not, which he therefore brake and made another of the same matter as he thought good, the Lord bad him say to the house of Israel, that he had the like power over them, to make them, and to break them, by an Argument a minore ad majus, because the potter is not so absolutely over his pots and clay, as the Lord is over men; both in this regard that the clay is none of his creature, neither hath he absolute Power without God giving him strength to break and make, but God hath. And therefore whensoever he threatens a Nation to pluck it up, or destroy it, if it repenteth, he will not do it, and when he promiseth to plant and build any, if that Nation doth evil he will repent him, that is, turn from doing what he promised, leaving such a Nation to destruction. And the Lord would have Jeremiah thus to teach the Jews, because they were so stupid, that verbal teaching without signs would not work upon them, and when being both ways taught they would not be moved to repentance, he might bring his judgments before threatened the more justly upon them. For by this teaching he showeth first that the Israelites came not to be so glorious and flourishing a Nation but of God's mere good will and pleasure, and the same is true touching any other Nation in the World. 2. That they were not so settledly built, but that by their sins they should be pulled down again, the Covenant and promise made to Abraham and his seed notwithstanding, because in Covenants betwixt God and man, conditions are always set, to which man must stand for his part, or else the Covenant is broken, to show which God said to Abraham, Gen. 17. 1. I am God all-sufficient, walk before me, and be upright, whereby both he, and his posterity stood bound throughout all generations, and if it were so with the Israelitish Nation, much more with any other. 3. That the welfare or destruction of a Nation comes according to their repenting or evil doing, as Nineveh repenting, although threatened with destructionw, as spared, but Jerusalem doing evil, although built by gracious promises, was destroyed. 4. That destruction or deliverance to a Nation, when God willeth either upon their evil doings, or repentance, cometh suddenly, as upon Sodom, and the old World, Jericho, and the other Canaanites, destruction; and to the Hebrews in Egypt, to Samaria, and to Hezekiah and Jerusalem, deliverance. The similitude taken from the potter is used before Esa. 45. 9. and after Rom. 9. but there in respect of election and reprobation, here of temporal deliverance or destruction, yet as in this, so in that it is to he held, that however God hath absolute Power, yet he electeth none, but such as perfect constantly in well doing; neither condemneth any, but the impenitent only, although his decree of election and reprobation precedeth Jacob's and Esau's doing good or evil actually.

Will a man leave the snow of Lebanon, that comes from the rock of the field? Vulgar, will the snow of Lebanon leave, or fail from the rock of the field, thus also the Hebrews, that is, Doth the snow of Lebanon cease to be at any time upon the top of the rocks? certainly it doth not, for the nature of the rocks there is to hold snow both Summer and Winter, from whence that place had the name Lebanon from whiteness, as Laban signifieth, no heat of the Sun being able to melt it. Now the Lord was to the Jews, as the snow of Lebanon, a cooling and refreshing to them, what hot persecution soever was raised up against them, but by their sins they now made him to leave them, so that the snow of Lebanon contrary to the accustomed manner was now gone. This sense is followed by Jerome, Raban and others, but somewhat diversely, the snow faileth not by melting all off the rocks of Lebanon, yet Israel is fallen away from the Lord to go after Baal, which I confess, is also more agreeable to verse. 15. but then Israel must be the cool snow, wherein refreshing against extreme heat lieth, whereas God was this comfort to them, not they to him, yet they departing from him to false God's, he would hereby show, that he would forsake them. Isidor, Lyra, Vatabl. following the first reading, give this for the sense, Will any man be so mad in a hot time, to leave the snow of Lebanon commonly coveted by all men to be drunk for cooling, and go to other places to seek waters, that be corrupt and without this refrigerating virtue? and this either may well stand. For the next words, Shall the cold flowing waters that come from another place be forsaken? Vulgar, or can cool waters coming from any other place be plucked out, that they should not flow? Hebr. shall cold flowing strange waters be plucked away, by strange waters others being meant besides those of Lebanon before spoken of, about which there is the same difference amongst expositors that was about the snow of Lebanon, some taking it, as if it had been said, Shall anything hinder the course of flowing waters that they should be put from it, from what place soever they come; and some as if it had been said, Will any man leaving cold waters in time of heat flowing into the City by pipes from any place, seek out for others uncertain or worse? and to this effect also Calvin, saying, that they are charged here with the same foul fault that they were charged with Chap. 2 13. viz. Forsaking the Fountain of living waters; which was God, here likened to the snow of Lebanon and cold waters flowing in unto them for their refreshing from other places; and this they did, when they left the pure worship of God to serve Baal.

They have caused them to fall in their ways, from the ancient ways to walk in paths, a way not cast up. Hebr. in their ways, the ancient ways, or ways of Eternity. Vulgar, the ways of the World, a long time gone in: and according to this the sense is thus given by Jerome, their false Prophets made them fall in their evil ways, which were ways of Idolatry that the Nations of the world had long walked in, and so they went in ways not beaten by their godly forefathers, or not cast up or made by God for them to go in, and therefore were a way tending to destruction. So likewise Lyra, Tho. Aquin. Hugo, calling these evil ways of wicked men, such as are spoken of Job 22. That say to God, depart from us, we care not for the knowledge of thy ways. But Calvin, Vatabl. and Cald. following the first reading, they make one another to fall in the ways by God appointed them to walk in, which are ways so long ago gone in, that it is a wonder, that they should now stumble and fall in them by taking a distaste at them, and preferring the abominable ways of Idolatry which are so dangerous, as being like unto ways that were never made, as common ways are by causing and evening them, that men may go safely upon them without stumbling or falling. And this is the case of all the wicked, they take no liking to the good way wherein is safety, but turn into [Note.] ways most dangerous for pits and quagmires, into which they sink, and can get out no more till they perish everlastingly. Wherefore John Baptist is said to have prepared the way of the Lord by filling valleys, &c. when he brought them by repentance unto Christ, for then they went in a plain way, but before in ways wherein they might fall so, as never to rise up again, even the valley and shadow of death, such as all sinful ways are.

For the Law shall not perish from the Priest, nor Counsel from the wise, nor the word from the Prophet. Say what Jeremiah could in exhorting or threatening them, they were so far from being reformed thereby, that they were the more stirted up against him, sometime to kill, and sometime to vex him with scoffs and mocks, as here, where they stir up one another, to smite him with the tongue: In saying the law shall not perish from the Priest, &c. they meant, that they had priests and Elders, and Prophets among them, that were sufficient to direct them, for the Priests lips shall preserve knowledge, &c. Mal. 2. 7. see also, Deut. 17. and therefore they might safely contemn whatsoever Jeremiah said, therefore come and let us threaten him, as he threatens us, and devise to say something to him, so that he may be ashamed and have little heart to go on in prophesying against us anymore, as, That he is a fool or a mad man, a Priest that affecteth singularity, and to bear rule over all others, and a common enemy to all. And by such a common Argument Calvin noteth that the Papists elude whatsoever is brought against their abominations in divine worship. Do ye tell us of error and superstition, we have an holy High Priest, the Pope, that cannot err, and a representative Church of Cardinals, Bishops and learned Priests that cannot err, for the Spirit is promised to the Apostles, and them their successors, to lead them into all truth: ye are therefore but giddy-headed and phanatical heretics and novellists, that reprove and speak against our doings, and if we can devise any means to be revenged upon you for so doing, certainly we will by opprobrious speakings, cursings, killing up and massacring, or plotting against you some terrible blow, which shall one day be your ruin. But as the Jews, so they do but herein fight against God and his truth, for which they indeed are accursed as in the words following, verse. 19. 20. and 21, 22, 23. where his praying against them is in way of prophesying, as being such as the Lord would not forgive, but do according to all that is here threatened, because that in combining against Jeremiah they plainly impugned God, in whose name and words only he spake unto them from the beginning.

CHAP. XIX.

AFter teaching by one sign of a potter making and breaking his pots at his pleasure, Chap. 18. now the Lord diverteth Jeremiah to teach by another of a pot taken to the valley of the son of Hinnom, and by him broken there in the sight of some Priests and Elders called thither by him. By the former having shown, that they were in his hands, as the pots in the hands of the potter, so that he could whensoever he disliked, break them by his Judgments, and being broken, when he was reconciled by their repentance make them again a more prosperous and flourishing Nation then they were before: now he showeth by this, that he could not only break them so, as that they should not be repaired again, but that he would certainly do it for their obstinate going on in their sins, that is, the wicked Jews then living, the remnant always excepted, whom he promised to replant and build again. And this other sign, as Calvin conjectureth, is added, least any should think, that although the Lord could do by them as the potter by his pots being new made, yet he could not do so by them, that had been so long formed into a glorious state, so that they were safe enough and needed not to fear his Judgments to come to their utter ruining as Jeremiah threatened. But by this resemblance he made the contrary most plain, that they should not only be broken in pieces, but also broken so as never to be made again into so excellent a body, as they had formerly been, as indeed they were not, no not after their return from Babylon, because they were under other Kings, the Persian, the Grecian, &c. and had never more any such Kingdom again as in David's and Solomon's time. And the Prophet is bidden to show this in the valley of the son of Hinuom, otherwise called Tophet, of which see before, Chap. 7. 32. where the same threatening with this is made, that where such abominable sins were committed such dreadful judgments should be executed, as they had sinned therein unnaturally burning their sons and daughters in sacrificing to Molock; so in Jerusalem which was near unto it they should eat the flesh of their sons and daughttes for extreme hunger in the time of their siege, wherewith their enemies should besie • e them: of which see, 2 King, 25. Levite. 26. 29. And he is bidden to take of the Priests and Elders with him to this place: vulgar Latin, take an earthen vessel of the potter from the Elders: but Hebr. it is, get or buy an earthen pot, of the potter, and from the Elders, that is, some chosen from amongst them both of the people and Priests, to hear and see what thou dost, but none of the common sort, because they were lead and guided by the Elders, and they had not so much understanding. The Elders of the Priests were the chief and most ancient of their several families, as they are spoken of, Chron. 24. the Elders of the people governors amongst those of other tribes: and go to the valley of the son of Hinnom, which is at the entrance of the East gate, Vulg. of the potters gate, but the word signifieth the Suns gate, which was eastward where the sun arose. But because the word 〈 in non-Latin alphabet 〉 signifying a potters vessel, and 〈 in non-Latin alphabet 〉 the Sun, which is here used, are so near the one to the other, yea the same in pronunciation, because 〈 in non-Latin alphabet 〉 hath the point in the left horn, the Vulgar Latin hath it, the potters gate, and to justify that reading it is alleged that the gate next to the valley of the son of Hinnom stood not East, but Southward, as may be seen, Josh. 15. 8. 18. 16. and the same was also called the dung gate, affirmed also by Brocardus to stand Southward. Against this nothing makes, but the word 〈 in non-Latin alphabet 〉 here used and not 〈 in non-Latin alphabet 〉 ; of which because so good a reason hath been rendered before, I cannot for my part, but be satisfied in it, and therefore determine with the vulgar Latin that the best reading is the potters gate, so called for the potters dwelling near unto it and thereby carrying forth their potsherds, for which being as dung, R. Solomon saith it was called the dung-gate, Cald. Par. for the dung carried out by it. And in bidding him go by the potters gate, there is an allusion to the pot, which he was bidden to carry that way.

And have burnt incense to strange gods, which neither their fathers nor they have known, that is, saith Jerome, their fathers, that were godly, for they that lived not long before since Idolatry took place amongst them, are not here looked at, as unworthy to be counted fathers, but only the most ancient. Abraham, Isaac and Jacob, Moses, Samuel and David, whose knowing and acknowledging was regulated by the Law of God. And therefore the like may be objected against the Papists now, Ye offer and pray to Saints departed and images, which neither your fathers, nor ye have known, that is, Peter, and Paul, and other Apostles, and first Preachers of the Gospel, nor ye from their example, and whereas ye pretend, that our forefathers did so, it is true, that they did indeed, but not any except those of later & more corrupt times, who are not therefore worthy of his name, for they worshipped, as Christ to the Samaritan Woman, they knew not what, because they knew them not to be such as should be worshipped by the rule of God's Holy Word, and without this to know, as Calvin well noteth, is not to know. Some yet by these words, which neither your fathers, nor ye have known, understand, to have any power to save, or help you in the time of danger, which neither is to be disliked.

I will bring to naught the Counsel of Judah and Jerusalem in this place, that is, when they shall fall by the sword here, and suffer as hath been threatened, the Counsel that they took together of saving themselves by such or such means shall all be frustrate, thus Hugo, from whom others differ not, but that some say, that in this place the bringing of their Councils to naught is threatened, to show that their Council and wisdom was by serving Baal here, and plying him with human sacrifices so to ingratiate themselves with him, as that they might surely trust unto him, for preservation, come the greatest danger that might come: and the Paranomasie in the word 〈 in non-Latin alphabet 〉 here used, is to be noted as answering to 〈 in non-Latin alphabet 〉 a Pot, v. 1.

The flesh of their sons and daughters, that this was done, as is threatened, see Lament. 2. 20. 4. 10.

Whereas he threatens, that they shall be as a pot broken that cannot be made again, but before Chap. 18. that upon repentance they should be planted and built, that is to be understood, if before the Judgments come they repented, they should be like unto a pot, not yet burnt and hardened in the fire, which may be made into any form, though broken: but Judgment being once come by the Chaldees, their case should be as of a pot burnt and then broken, which is irreparable; so they till the seventy years expired, and not then neither so fully as before, according to that which hath been already said.

All houses▪ upon the roofs whereof they have sacrificed to the host of Heaven, so the Vulgar Latin, but N. Tr. because of all the houses, upon the roofs whereof they have burnt incense, Heb. I will make all the houses of Jerusalem and of the Kings of Judah as Tophet, to all the houses upon the roofs whereof, &c. That is, one as well as another, in what place of the Land soever they have burnt incense upon their roofs, they shall together be all defiled by the dead▪ as Tophet, for all places shall be filled with dead corpses, which I will cause to be slain as a sacrifice to my justice for your sacrificing so shamelessly everywhere to false gods. Now all this is set forth by a pot broken in pieces, to show, that wicked men are like earthen pots, and if they continue in sin, death will suddenly come and break them, their place shall be as Tophet, a dark stinking filthy [Note.] valley, where the fire of God's wrath shall burn forever, &c. For from the valley of Hinnom, which was Tophet, being Hebr. 〈 in non-Latin alphabet 〉 Gehenna hell, the fire whereof is so much spoken of by our Lord, that never goeth out.

Having finished his prophesying at Tophet Jeremiah returned again to the Lord's house, & there spake the same to all the people, that although he called not so great a multitude forth with him, yet all night be warned of the evil to come, and be moved to fear and tremble and turn from their sins, and the Priests also, that went not forth with him, either because not called, or because being called they refused, as some conjecture; which the Lord knowing, bad him take from amongst them some, leaving the rest, that they which would might hear what he said, and see the action at Tophet, and the rest where he could find them to speak unto them.

CHAP. XX.

PAshur the Priest, who was also the Governor of the house of the Lord, Ch. 19. 14. Jeremiah is said to come from Tophet, and to have stood in the Court of the Lord's house, and to have prophesied destruction to the Jews there in the hearing of all the people. This Pashur no sooner heard, but he smote him, &c. Some think that he was high Priest: But others deny him to be the high Priest, because 1 Chron. 6. 12. Helchias was high Priest in the time of Josiah, and after him Azarias his son, 2 Kings 22. 8. and then his son Seraius, who in the eleventh year of Hezekiah, Jerusalem being taken was slain at the command of Nebuchadnezzar, Ier. 52. 27. Some therefore take him to have been chief under the high-Priest to rule in the house of the Lord, and finding Jeremiah, whom he took to be a man that of his own head took upon him to prophesy against the state, as sometime some arreptitious Prophets did, he used him so harshly as is said v. 2. For the high Priest had some under him, whom he made Officers to rule in the Temple, as it is said of Jehoiadah, 2 Chron. 23. 18. see also 2 Kings 22. 5. 2 Chron. 26. 24. 2 Mach. 3. 4. There was a Ruler that contended with Onias the high-Priest, others over the treasure, and others over those that stood to praise God.

He smote Jeremiah, and put him in the stocks, Vulg. misit eum in nervum, Calvin in Cyppum, aut carcerem, the prison. But Josephus, and Kimhi say, it was an instrument made of two pieces of wood, which met together, and had in them three holes, into one of which the head was put, into the other two the two arms. And that a prison is not meant, appeareth, because that afterwards when he was put in prison, c. 29. 26. it is called 〈 in non-Latin alphabet 〉 , but this 〈 in non-Latin alphabet 〉 . In the upper gate of Benjamin in the house of the Lord. N. Tr. In the high gate of Benjamin which was by the house of the Lord, Heb. in the house of the Lord, that is, within the bounds of the Temple, as Lyra and Vatable note. For the gates of Benjamin, Jerome saith, that there were two so called, standing towards Benjamin, which possesses the North part of the Temple, as Judah the South: one more to the East called the high gate, and the other towards the West, and in the high gate were they judged that came under the censure of the high Priest most properly as Prophets, and such as lived about the Temple, according to that Ierem. 29. 26. Zephaniah is said to be made high-Priest, that he might put in prison and in the stocks, everyone that is mad and feigneth himself a Prophet, by Shemaiah. Some there are that agree not to this touching the gate here spoken of, but I will spend no more time about circumstances, but come to the matter. The madness of some in authority even in the Church [Note.] is such, that they are enraged against the true servants of God reproving sin, and going according to the Word of God in all things, so as that in taking revenge upon them, they posse the bounds of moderation that should be in Judges: as Pashur, who first smote Jeremiah, and then committed him to be brought forth the next day to be judged; whereas it is the duty of those that be in Authority, first to apprehend Offendors, and then to bring them to a trial; and after Sentence given to punish, and not before. Therefore we may see, that all things were now out of order in Jerusalem to the provoking of God, the more to hasten his judgments.

The Lord hath not called thy name Pashur, but Magor. Missabib. Of the last word a reason is rendered, v. 4. fear round about; for he saith, I will make thee a terror to thyself, and to all thy friends, that is, which are about thee, and have been deceived, by thy false prophesying, as is intimated, v. 6. But for the word Pashur, it is not agreed amongst Expositors, some say, it comes of Pe, signifying a mouth, and Shear black, some of Pashah to increase, and Sar, a Prince, as Calvin saith; but he enforceth another denomination of his own, from Shappah, to cut, or to open, one opening the light. That of Pagninus seemeth to me to be so right, that all others are nothing to it, he derives it from 〈 in non-Latin alphabet 〉 Push growing, and 〈 in non-Latin alphabet 〉 , whiteness, a name setting forth one in eminent place, and shining in glory, as the bright light; for such was he in his ruling Office: but he saith, that he should be brought down to misery, when looking round about him, he should see nothing but matter of terror and fear, when he should fall into his enemies hands, together with his friends in Jerusalem, and be carried captive to Babylon, and die there. And in telling Pashur thus after his smiting [Note.] and putting him in the stocks, Jeremiah shown the magnanimity of a Prophetical spirit, which abates not by suffering disgrace and pain, but rather increaseth, and spareth not to speak to men of power anymore than to such as be of the common sort.

Thou shalt be carried to Babylon and die, and be buried there. Here first is Babylon plainly mentioned, as the place from whence judgment was threatened, in saying that it should come out of the North; and not only Pashur is threatened thus, but all his house, and friends to whom he had prophesied lies, that is, made fair promises of peace, as from the Lord, whose priest he was, to make them slight Jeremiah his threatenings: whereby we may see what it is to have such a Priest as to procure the friendship of men will daub with untempered Morter, [Note.] and speak peace to them, to whom there is no peace, he shall bring both himself and them to ruin, whereas his dying, and being buried in Babylon, is spoken of as a judgment, because it was out of the holy Land, and before being suffered to lie unburied, it is to be understood, that it is so to the wicked, but not to the righteous, who are blessed and happy wheresoever they die, or howsoever they be used after death, whether buried or unburied.

O Lord! I was deceived, and thou hast deceived me. This is not saith Calvin spoken seriously, but ironically, as if he had said, O ye Priests, that are so mad against me for speaking as I have done; it is true indeed, I have abused you by speaking so bitterly against my own Nation in the name of the Lord; and the Lord that set me a work is deceitful, if I should herein yield unto you to say thus, would ye not be ashamed? but ye do in effect say so, when ye say that I am a false Prophet, and come with feigned messages from the Lord unto you. Thus also Lyra and Isidore: But Jerome, Raban, &c. Thou hast deceived me, in telling me that I should prophesy unto Kingdoms and Nations, whereby I thought that heathen Nations only had been meant, and not Judah. And some, Thou hast deceived me; because thou didst promise, that I should be a brazen wall, Chap. 1. 18. Chap. 15. 20, 21. against which none shall prevail; but now I find it otherwise, for Pashur hath violently smitten me, and disgraced me, as is aforesaid; and to this do I subscribe, because it is not probable, that Jeremiah being so vexed, as he had been, would now utter anything ironicall, but out of grief speak all things seriously; and the goodness of his conscience might make him thus bold to challenge the Lord, as he had done in part before, Chap. 15. 18. seeing he was so unwillingly, and upon so great promises drawn to this prophesying: and he spake thus also to move the Lord the more to stand for him, and confirm him against the assaults of his enemies, and not to suffer him to be put down by the wicked in his just cause, since that to stand to him, and to hasten to take the power to hurt him out of their hands, would make so much for the glory of his truth and power, in approving him to be his faithful servant, which together with his credit now lay at the stake, and being inseparable the one from the other, for so much as his cause was God's, and God's cause his.

Since I spake unto them, I cried out Violence and Spoile. That is, I reaped none other fruit of my labors, but harsh and violent usage and derision at their hands, to whom I spake: so also Jerome, Raban, Tho. Aquin. But since I cried out against them of destruction and spoil to come for their sins, but to none other effect, but to make myself a scorn and derision, through God's delaying to bring the judgments threatened, for that was the thing troubled Jeremiah, as we may see by his often calling to the Lord, to take revenge upon them: as Jonah was provoked to impatience by his sparing Nineveh, when he had set him to threaten it. Calvin, I cried out against their gross sins, whereupon I saw them to be so set, that mild speaking to turn them therefrom would do no good. Any of these ways the sense will be good; but I prefer the second, because the Prophet met not with violence so long ago, but more lately; neither were their oppressions the sins, against which he cried out so much, as their Idolatries and gross Superstition.

The Prophet seeing their contempt after so long and much labor, through the infirmity of the flesh, grew so weary, that he thought to prophesy unto them no more: but the spirit, as a fire in him, would not suffer him to sit still. This showeth the strife between the flesh and the spirit that is in God's servants, but in [Note.] time the Spirit prevaileth in all such.

For I heard the reproaches of many, and terror round about: Magor-Missabib. The same words there were used before in threatening Pashur verse 3. whereunto he alludeth the reproaches and blasphemies increasing upon his silence, being a terror to him to hear, coming from the wicked Jews; which his zeal not suffering him to bear, he brake out from his silence resolved upon, and went on in prophesying against them. Whereupon Gregory: The same force that moved him for zeal to the glory of God to hold his peace, lest by the increase of reproach, caused through his speaking, it should suffer more; now caused him contrariwise to speak again, when he saw that by holding his peace, reproaches were more increased. It oftentimes happeneth, that wise men seeing that they are not heard, silence themselves: but then perceiving through their silence sins to increase more, they are by a kind of fear of the Spirit, compelled again to break out into open reproof. So Jeremiah, when he outwardly held his peace, through the tediousness of speaking, he suffered a fire within, out of the zeal of Charity. Thus also Jerome, but Theod. Lyra, and Tho. Aquinas take not these words for a reason of his breaking out again into speaking; but as having reference to verse 8. and as a proceeding further to declare his sufferings, as if he had said; I cry out of violence, and see that none other effect comes of it, than the turning the Word of God into derision; so that I was for a time in suspense whether it were not best to forbear speaking anymore: but when I thought thus, the Spirit within me would not suffer it, the reproach was so great, and so many combined herein together; whereat I was terrified which way soever I looked; because it is a trouble to a godly heart to hear blasphemies against God, and the more, the greater; this agreeth so well, that we may rest in it: See the like of the fire burning within David, Psalm 39. 3. Report, and we will report it: That is, my enemies said thus one to another, Tell the King and his Council what he saith against the State, and we will join with you in accusing him: All my familiars • atched for my halting; peradventure he will be enticed: That is, they with whom I lived in peace, as the words signify, in former times, now give themselves to entrap me in my speeches; and for this end come about me, and provoke me to speak, that they may have some advantage against me to accuse me to the higher powers, and so be revenged of me: The like complaint was made by the Prophet David in the Psalms, and afterwards the like is said of Christ, Matth. 22. 15.

Sing unto the Lord, praise him, for he hath delivered the soul of the poor, &c. The Prophet in the midst of his sufferings and dangers having looked up to God by the eye of faith, as being on his side to save him, and to bring his wicked enemies to confusion, verse 11, 12. Now being fully persuaded of his help at hand, and that his prayer was heard for revenge to be taken upon them, he breaketh out into singing and praising of God, as if it had been already, as David also ofttimes did in the Psalms.

Cursed be the day wherein I was born. It is strange, that Jeremiah having praised God, verse 13. out of the confidence that he had in his help, should now so suddenly break out into these speeches of impatience: Therefore Calvin understands them not as belonging to this place, but to verse 8, 9, 10. they being only set down here by way of commemoration of what he had said in the bitterness of his soul, before the comfort expressed upon his prayer, verse 12, 13. But I see no cause thus to determine; for the like may be seen before, Chap. 15. verse 18. after joy expressed in the Word, verse 16. he crieth out, as smitten with a disease incurable, and expostulates with the Lord for lying unto him, as in this Chap. v. 8. for deceiving him. It is therefore rather to be conceived, that Jeremiah was so troubled by the hard measure which he met withal, speaking nothing but the words of the Lord: hearing therefore, and suffering such intolerable reproach, that in zeal for God he counted himself a most unhappy man; for that discharging his Office so faithfully, he could move none to repentance, but by his prophesying was a means to aggravate their sins to God's greater dishonor, and their own utter overthrow: He was, I say, so troubled at this, that he thus crieth out, wishing, that he had rather never been born, than to live to increase the sins of his people, that it should go worse with them by his means, and consequently to be a cause of God's greater dishonor, Job 3. 5. The like is said by that holy man for his bodily sufferings, and yet he is justified in his sayings, Chap. 42. 7. Therefore Jeremiah much more, who had greater cause thus to utter himself, viz. a cause joined with God's cause, whereby he was brought into these troubles; so that whatsoever he said came not so much out of any impatience, but zeal, which is so highly accepted of before God, and makes a man in such cases sometimes to complain, sometimes to rejoice, and suddenly again to cry out as the most miserable of all other men, as David did, and Paul, Rom. 7. 22. Whereas his cursing the day of his birth, and the man that brought tidings of it is aggravated against him by some, as being no less than blasphemy: It is better noted by others, that he uttered not a word against God, by whose Providence he knew that he suffered thus, and what he uttered is not to be looked at as the words sound, but according to the meaning, which was only, that there had never been any such day, a messenger, and therefore that he had never been born, rather than to live to hear, and see, and know the horrible things before spoken of. And he spake so, the rather to move the Jews, if they had any moving in them, to desist from this their malice and causeless hatred against him, seeing this office of prophesying things so unpleasing, was not a thing by him affected, but necessarily imposed upon him, as Chap. 1. 17. and it was so grievous unto him, that he was even weary of his life, through God's pressing him on to it on the one side, and their maligning of him therefore on the other. Other Expositors seek to excuse him otherwise, as Origen, saying that the day of his birth was past, and therefore nothing now; so that cursing it, he cursed nothing. Theod. as Jerome, that it is not credible that Jeremiah sinned herein, who was sanctified from the womb. Isidore, That this cursing is but conditional; if any, let that day be cursed. Chrys. He cursed not any day made by God, as it was his day, but as his own; the day of the birth of one sinful and miserable, or he was as a man cut by a Chirurgeon extremely pained, and hereby moved to strike at and to bite those about him that hold him. Gregory, Let the day of mutibility perish, that the light of eternity may break forth. But Cajetan is for the first, that it is only to be taken, as if he had wished, that he had never been born; not that such a day had not been, nor such a man, but that he had had no cause by his birth to bring such tidings. And all this is spoken also out of some anger against God, as his friend, that he suffered it to be thus, as one friend may speak to another, to provoke him the more to stand for him, whom he seemed too much to neglect, upon such quarrels amongst men that are friends, it being common to renew their mutual love.

CHAP. XXI.

JEremiah having upon his hard usage by Pashur Chap. 20. made his complaint to God, and by all means sought to stir him up with speed to be revenged upon such a generation of mock-God's, and fighters against him; now seeth the judgment beginning by Nebuchadnezzar, which he had so long threatened, in the ninth year of Zedekiah his reign, as we may see 2 Kings 25. 1, 2. For it is not to be doubted, but that was the time of Zedekiah his sending to Jeremiah here spoken of: and therefore this comes in by hysteron-proteron in this place; for Jerusalem was not besieged till Chap. 32. and Iehojachim reigned, Chap. 25. who was before Zedekiah, and after him Iehojachim. Pashur said here to be sent, was not the same Priest before spoken of, but another of that name, whom the King thought to be more gracious with the Prophet, and so the more likely to obtain some comfortable answer from him. But Jeremiah nothing moved by this honor done by him, by the King himself, in sending Ambassadors thus, as it were, unto him, returns a terrible answer, even what the Lord said unto him; as it becometh every faithful Minister of God to do, without respect of persons, declaring his Word truly and fully, without detracting or altering it in anything: This Pashur yet seeing Jeremiah his inflexibility, counsels the King to put him to death, Ier. 38.

Execute judgment in the morming. Here the Prophet is sent to the Court, after that the King had sent to him, and he is bidden to say, Hear the Word of the Lord (O house of David;) not to honor the King the more, by mentioning so worthy a King as David, from whom he was descended; but meet with him in his vain confidence, because he was of his line, that he should continue in his Royal Dignity, by virtue of the promise made to David, and to his seed, 2 Sam. 7. For if he executed judgment, he showeth that he should better provide for the establishment of his Throne, from which he should otherwise be suddenly removed. And he saith, Execute judgment in the morning. That is, diligently, without any further delay, doing justice to everyone that was oppressed; not deferring to hear the cause of the widow and fatherless, because they were poor and could not bribe him, as the rich could; a great sin taxed Esa. 1. 23, 24. Vatablus, In the morning, before that by drinking and excess he had made himself unfit to judge aright. Note hence, that no privilege of alliance to the most excellent, nor humbling a man's self outwardly before God and his Servants, will prevail for mercy in time of danger, so much as breaking off from sin; [Note.] and especially the sin of a man's Calling, as oppression and injustice in Judges. For Zedekiah was of David's line, and being in danger, humbled himself to send to Jeremiah; yet he was not for this accepted of, no more than Ahab; but turning from sin makes acceptable, Isa. 1. 16, 17, 18.

I am against thee, O inhabitant of the valley, and rock of the plain. That is, O Jerusalem, called also a valley, Isa. 22. 1. because compassed about with Mountains, although it stood high, and it was firm as a Rock, and a strong defense to the fielding round about. And for the strength of the place they were confident against all enemies: but the Lord threateneth to come against them, and then what are the strongest holds to defend men? Mystically it is called valley, because base and brought low by sin, having nothing now eminent or excellent in it.

And I will kindle a fire in the Forest thereof. He continueth to threaten Jerusalem, calling the streets of houses, that stood so thick as trees in the Forest of Lebanon, a Forest: the fire which he threatens to kindle therein, being the fire wherewith the Chaldees should burn them all down: and to a Forest they are likened, because without any good fruit; according to which he saith, that he would recompense them, in the former part of the verse. For what are trees good for that bear no good fruit, but to be hewn down, and cast into the fire? And this is opposed to that which they had said before, verse 13. Who shall come to our houses? of the house of the King, as the head of the Forest of Lebanon: See also Chap. 22. 6. Some will have Jerusalem set forth by the name of a Forest, not so much for the houses therein, as for the Towns about; but he speaks plainly of the City itself, which might for the magnificent buildings therein of Cedars out of the Forest of Lebanon, wherein they gloried, be called the Forest, and set forth but as fuel for the fire, that the thing wherein they had gloried, might be turned into matter of misery and afrightment, when they should see it all of a light fire.

CHAP. XXII.

GO down to the house of the King of Judah. By this King Jerome understands Zedekiah, of whom Chap. 21. 1. and 12. 13. where he was before bidden to speak to him; and he will have the same to be Shallum, spoken of verse 11. But I have shown before, that Chap. 21. is misplaced; and by that which followeth in this Chapter, and Chap. 25, &c. to 32. the things said in other Kings reigns are spoken of, and not in the reign of Zedekiah; although Jerome brings a reason from the signification of the word Shallum, Consummation, to prove Zedekiah to be the King here meant, because that in him the Kingdom of Judah was consummared; for so the Hebrews at the end of a Boook use to write this word 〈 in non-Latin alphabet 〉 Sellum, it is ended; and therefore for the ending of the Kingdom in him he is thus called. Some will have him to be Jehoiakim, and some Iehojakin; but I have already determined this question in 2 Kings 23. 30. showing, that Jehoahaz was otherwise set forth by this name, who was made King next after his Father Josiah, although younger than Jehoiakim: Only 1 Chron. 3. 15. seems to make against it, where Shallum is said to be the fourth son of Josiah; Iebanan the first, Jehoiakim the second, Zedekiah the third. But three of them only reigned, and Jehoahaz that reigned first was not Johanan, for he was but 23 years old when he was made King; and he having continued but three months that reigned first, Iehojakin his successor is said to be 25 years old when he began; therefore he must needs be elder than Jehoahaz, and Jehoahaz the youngest, otherwise called Shallum, and Johanan died young, before his Father: as for the signification of the name, for this the Hebrews called all the sons of Josiah, that reigned, Shallum, because then began the consummation of the Kingdom wen they began to reign; for they were all put down, and the Kingdom in them from the first, who was seen carried into Egypt and died there, who was Jehoahaz, or Shallum; then Jehoiakim after him was but a tributary and no free King, and so was Zedekiah, before called Mattaniah, as Jehoiakim was Eliakim.

Thou art Gilead unto me, and the head of Lebanon. Gilead was on the other side of Jordan, in former times a fruitful Country, especially of Balsam, but now being in the lot of the ten Tribes, that were long ago carried away Captive, a spectacle of desolation, as Shiloh spoken of before, that had flourished by reason of the Arks being there, when the Ark was gone, grew a desert place. So the Kings Palace, the head house of Jerusalem, called Lebanon for the frequency of houses therein, as was said before, Chap. 21. 13. shall be made desolate. And Gilead is called the head of Lebanon, because that Forest beginneth there, and extendeth far south. And it is to be noted, that Gilead had the name first from an heap, because Jacob and Laban made a Covenant there; and for a witness thereof made a great heap of stones, because Gilead, Hebr. signifieth an heap. It was a kind of a mountain, and therefore not unaptly spoken of, to set forth Mount Zion, where the King dwelt: and in Zion a Covenant was made with God by Sacrifice, as in Gilead betwixt Jacob and Laban; and the Covenant made here was notoriously broken, therefore it was more worthy to be made a Desert, than Gilead.

Weep not over the dead, but weep for him that is carried away. This Calvin thinks to be spoken generally of the Jews that should die in Jerusalem, and of them that should be carried away Captive into Babylon, and verse 11. applied in particular to Shallum, whom he takes to be Jehoiakim, who was carried into Babylon, and died there. But forsomuch as the Prophesy is expressly directed to the King, the meaning seemeth rather to be, Weep not for Josiah slain in battle by Pharaoh Necho, but for Jehoahaz his son, otherwise called Shallum, as was before shown, because he was carried into Egypt a prisoner, and after much misery suffered at the hands of his cruel enemies, dying there, and never seeing his own Country more, or being dead, brought thither to be buried: For this was counted more grievous than to be slain out-right, and to be buried in that Land where Abraham lay, and Jacob and Joseph desired to be brought, and to have their bones laid there. And these words, verse 11. Which reigned instead of Josiah his Father, further confirm, that Shallum was Jehoahaz, having two names, as well as his other two brethren, Jehoiakim called also Eliakim, and Zedekiah called Mattaniah; for it is said, 2 Kings 23. that the people of the Land took Jehoahaz, and made him King instead of Josiah his Father.

Woe to him that builds his house by unrighteousness. Having spoken against Shallum, that reigned next after Josiah, now he cometh to Jehoiakim, that wicked King, that by Necho was set up next after him; he was subdued by Nebuchadnezzar, and became his servant, swearing fealty to him; but after this, he was taken again, and bound to be carried into Babylon, but was not; but upon agreement restored again; but being false the second time, he was at length slain by the Chaldees, and ignominiously cast out of Jerusalem, as an Ass, or any unclean beast, as is threatened verse 19. But an Ass is named as one of the basest. It is probable, that to gather the Tribute laid upon the Land by the King of Egypt, mentioned 2 Kings 23. he used great exactions, and being in a way of exaction he took more, being drawn by the love of gain to enrich himself also, that he might live the more royally, and slant it out in magnificent buildings; not regarding in the mean season, as the office of a King required, to execute justice and judgment, to the saving of his poor Subjects from wrong, of which it is complained, verse 13, 14, 15, 16, 17. the example of the good King Josiah his Father being propounded unto him: And for this is so base an end threatened unto him, and for his oppressions and palpable wrongs that he did, no man should lament him, as they commonly did good Kings, and specially the fore-named godly Josiah. A notable example to be looked at by all [Note.] Kings and Potentates, to make them flee Exactions, whereby the people are pilled and polled, and imbittered against them, waiting but for an opportunity of revolting from their obedience, as they did by Rehoboam: And Richard the second of England, by his Exactions to maintain a great Court and Favorites, brought his Subjects upon him to his own ruin. And what was the beginning of King Charles his miseries, but Exacting likewise Ship moneys, Knight-moneys, Forest▪moneys and Monopolies? But God give him to see into it and to repent, that his end may yet be better to the comfort of us all.

Ascend to Lebanon and cry, utter thy voice in Bashan. Here the Prophet derides Jerusalem, not Jehoiakim, as some think, of whom he spake last; for the verb is Feminine; and when the King is wicked and suffereth, the people must not think to go scot-free, but to suffer also; as they always are either drawn by him to the like sins, or some of them by their evil counsel draw him. Now for the places spoken of in this ironicall passage, they were both beyond Jordan towards Egypt, and were very high, therefore in bidding them go up to these Mountains, it is as if he had said, Go cry for help to the Egyptians against the Chaldees, since that by the King of Egypt their King was set up, when as they knew, that Egypt could not help them, for Nebuchadnezzar smote the Egyptians also, and took away a great part of their Territories. Cry from the passages, Hebr. 〈 in non-Latin alphabet 〉 , from Abarim, which is the name of a Mountain in Moab, whereupon Moses died, Deut. 32. 49. the vulg. Lat. Cry to the Passengers; but it is most probable, that another high place Mount Abarim is meant, as two had been before named: For all thy lovers are destroyed.] That is, all the Nations about, to whom they were wont to seek for help in distress, the Syrians especially; and sometime the Assyrians, for seeking to whom, and not relying upon the Lord's help, they were often reproved. But now the Assyrian Empire was brought under by the Babylonians, and the Kingdom of Syria was long before that subdued by the Assyrian, in the time of King Ahaz.

I spake unto thee in thy prosperity, &c. This hath been thy manner from thy youth. Judah did not now only first begin to show this treachery towards God, who was as a husband and protector unto her; but this was her manner always, when the kingdoms were first divided under Rehoboam, Abijah, Jehoram, Joash, Ahaz, &c. In all whose times the Lord ceased not by his Prophets to speak unto them, and to warn them against this persidiousness, even at the beginning of each ones Reign, whilst they were in prosperity; as Rehoboam was for five years together, and Abijah, &c. Jerome and other Expositors go higher, and say that the time of their being brought out of Egypt is meant: but rather if we take it as spoken to all Israel, their prosperity under Joshua in Canaan must be meant chiefly.

The wind shall eat up thy Pastors. That is, thy Kings, Rulers, and Priests, and Prophets (for Pastors is a common name to them all) shall be driven away, and vanish as the dust or chaff before a strong wind: Or because wind sometime setteth forth the frustration of men's counsels, and bringing them to nothing; as where it is said, They conceive mischief, and bring forth the wind: The perishing of their Princes and Counselors, (whom they thought to be wise) by their own evil counsels against the Lord is meant. And specially their being fed with vain hopes of help out of Egypt, is called their being eaten up of the wind, as is most commonly held: Then thou shalt be ashamed of all thy wickedness. That is, of this thy treachery against the Lord, being turned to thy confusion, and of all other thy sins, in which thou wentest on, contemning and mocking at all admonitions to the contrary.

O Inhabitant of Lebanon, that makest thy nest in the Cedars. As he began ironically, verse 20. in showing the vain confidence of the Jew in other help whereto they trusted, bidding them, Go up to Lebanon, and cry; so he concludeth in the like allusion, meaning, that their high and magnificent buildings with Cedars out of Lebanon, wherein they dwelt, neasting themselves as it were therein, should avail them nothing in the day of their calamity by the enemy, nor be any grace or glory to them, as now they thought them; but as groaning Chambers to women in travel in Child-birth; this being all that they should be able to do to help themselves; therefore in saying, How gracious shalt thou be? He meaneth, How ridiculous; so Jerome, Theod. Raban, &c. But Calvin, Thou that imaginest thyself to be as safe as the birds neasts, that are build upon the top of Cedars in Lebanon: but the first is most favored by the Context before ver. 13, 14. ver. 6. & Chap. 21. 14.

Though Coniah were the Signet of my right hand, yet I would pluck him thence. Now the Prophet having done with Jehoiakim, and Jehoahaz, called also Shallum, two Kings of Judah after Josiah, he comes to speak against the third, as they were all worthy for their wickedness. His name was Iechoniah, the son of Jehoiakim, or Iehojakin, as 2 Kings 24. but the syllable Ie being part of the name of Jehovah is cut off, and he is called Coniah; as when God would honor Abram and Sarai, he added 〈 in non-Latin alphabet 〉 a letter of his own name to his, calling him Abraham, and to hers, calling her Sarah; so contrariwise from the name of Iechoniab he takes away Ie, and speaks of him by the name Coniah, signifying Prepared; hereby intimating, that he was prepared for misery, and yet he was now but eighteen years old, 2 Kings 24. 8. a warning to them that are young, and [Note.] not yet come to full age, to receive into their hearts impressions of Piety betimes, as Josiah did at sixteen, and not to do even then what their nature, or evil breeding inclineth them unto, as thinking, that because they are young, they shall have Indulgence at the hands of our heavenly Father. Nay, nay, youth sinning shall be spared no more than age; this young King smarted for his evil doing most sharply, being in three months, after his beginning to reign, devested from his Royal Dignity, and made a Captive and Prisoner in a strange land: For it is commanded Eccl. 12. Remember thy Creator in the days of thy youth: And, Go to young man, follow the lusts of thy heart, and delight of thine eyes, but know that for this thou shalt be brought to judgment. Memorable is the example of Henry 5 ^th for this, sometime King of England, who at eighteen years of age coming to the Crown, although dissolute before, yet then upon the sudden he changed, put away all his old companions, and was most stayed and grave, as became his Royal place: And Edward 6 ^th was also another rare example of marvelous virtue, being of more young and tender age. For the comparison of a Signet here used, it is taken from the manner of men; the husband giveth to the wife, whom he dearly loveth, a Ring, putting it upon the fourth finger of her l • ft hand, hereby declaring his hearty love unto her. For as the Anatomists have observed, from the heart there cometh a Nerve extending, thither and there it endeth; thus Cald. and Vatabl. or because the word properly signifieth a Seal, and it is said to be on the right hand, upon a finger whereof a Ring with a Seal is put so fast, that it can hardly be plucked off, that it may at all times be ready to seal any in • trument for further confirmation. Jerome, Raban, Lyra, &c. understand it of this; although he had fixed it to his right hand, as the offspring of David, to whom he had bound himself by promise, as by Hand and Seal; yet he failing on his part of keeping this Covenant, the Lord threatens to pluck him off, and reject him. It is the prayer of the Spouse, Cant. 8. 6. Set me as a Seal upon thy heart, upon thine arm: That is, through love join me so firmly unto thee as never to be parted: an Isa. 49. 16. I have graven thee on my right hand, so that the sense seemeth best, which is for most affectionate and immovably settled love. Another use there is of a Ring for ostentation, to show ones wealth: and sometime when in love to any person a Ring hath been worn, his picture hath been stamped upon it, according to that of Cicero, Our familiar friends have our Image, not only in Tables or Pictures drawn at large, but also in Cups and Rings. This is by Nazianzen applied to Preachers, whom God used as seals to seal up [Note.] such as they convert to eternal life; yet if in their lives they be wicked, God will cast them away as most vile, as it followeth ver. 28. touching Coniah, who is called a despised broken Idol: Vulg. an earthen Vessel broken. Symmach Nunquid quisquiliae viles & projectae? but the first agreeth best with the Hebrew, as an Idol, when the vanity thereof is seen into, is broken in pieces and cast away as an abominable thing; so he showeth, that Coniah should be for his abominations. The word 〈 in non-Latin alphabet 〉 rendered Idol, signifieth sorrow; because whosoever makes him an Idol, shall reap nothing but sorrow by it in the end; and hereby Coniah is set forth, to show the world of sorrows that he should go into and live many years in, as we read that he did 2 Kings 25. 27. even 37 years being kept a Prisoner in Babylon, and as it is threatened verse 26. that he should be carried away, and his mother also; so it shown, that they were 2 Kings 24. 12. when they had yielded themselves.

O earth, earth, earth, hear the word of the Lord, Write ye this man childless: Heb. 〈 in non-Latin alphabet 〉 childless or solitary: It is a Prophesy of the line of Kings coming of David, failing in this man, till the coming of Christ Jesus; and therefore as Calvin noteth, to be expounded by that Ezek. 21. 26, 27. where having mentioned the Diadem and Crown, he saith, overturn, overturn, overturn it, till he cometh to whom it belongeth: That is, Christ Jesus, the branch out of the stump of Jesse, Isa, 11. 1. And here it is to be noted, that he meant not, that he should have no son; but no son a King, sitting upon the Throne of David, who was but a m • er man; for he had a Son called Salathiel, 1 Chron. 3. 17. and he Zerubbabel: See also Matth. 1. 12. and how this line reached to Jesus, in whom the Kingdom of David was renewed, to continue according to promise forever. But because none coming of Jeconiah, sat upon his Throne ruling as a worldly King after him, it is thus said, and written here for memorial to all generations. There was after the Captivity again a Principality in his line beginning in Zerubbabel, and continuing till the Assamoneans, and in them being of his line by the mother side, till Herod: but they were no absolute Kings, some little lights: and when Jesus came, his Kingdom was not of this world, as he said John 18. Thus also Jerome, who besides this hath another way of satisfying this doubt, viz. by saying that Zerubabel, and other Princes successively coming of his line, had not the chief power of the Jews; but the high-Priests; the Prince that was, being only as a General to defend them, and to fight their battles; and lastly, that Salathiel, of whom those Princes came, Jesus descended, not Jeconiah, who came of Solomon, but of another line, drawn from Nathan, another Son of David; of which see more in my Exposition on Mat. 1. 12. And touching the Princes that came of Jeconiah, some say, that this Prophesy was verified in that he lived not to see any of them come to such honor, and the Kingdom was not given to any son of his after his deprivation; but to his Uncle Mattanias, called afterward Zedekiah, in whom it perished. And this may fully satisfy the question about a King sitting upon the Throne of David, in saying, that no man descended from him should, nothing else was meant, but that none should, whilst the Kingdom stood as then it did, for the little time of the continuance thereof none did, and at the end of that little time David's worldly Kingdom was annulled, and never set up more, but only his mystical Kingdom, which was the only Kingdom meant, when ever it was spoken of as everlasting. For his speaking to the earth trebling the word, herein he did as Isa. 1. Hear O Heavens, and hearken, O earth; to intimate the stupidity of the Jews, and slowness to believe the thing here spoken, or to regard it, as being fore-stalled in their judgments, with an opinion, that the worldly Kingdom of David should never fail; and therefore not Iehojakims posterity from being Kings after him. Wherefore he speaks to the earth, as more obedient, and readier to hear her Maker speaking than they. For the great Creator of all, can make even Creatures without life to hear his voice, when wicked men will not, and to speak also in accusing and testifying against them, as Gen. 4. Hab. 2. 11. His trebling of the word is, as Ezek. 21. 27. for the more assurance that it should thus come to pass, His bidding [write ye,] is to men believing; as if he had said, Put it upon public Record by writing, as things concerning the weal public are, that it may never be forgotten, but men to all posterities may learn by this example to take heed how they provoke the Lord by [Note.] obstinately going on in sin, the son after the father, especially Kings, and such as are in highest authority, who according to their disposition either to pride, cruelty or covetousness, are ready to forget their duty, as being God's Vice-gerents, and gods upon earth, many times turning devils. See (O ye Potentates) if ye grow to this, how short your time of prosperity is like to be, and how ill ye provide for your dear children, who are through your default in danger to be cut off, and brought down, and never to rise again to your glory and regal power.

CHAP. XXIII.

WOe to the Pastors that destroy and scatter the sheep of my Pasture. After Prophecies against three wicked Kings, Chap. 22. now he prophesieth for the comfort of the faithful, of more joyful and blessed times to come, when the sheep, which had been under such evil Pastors to their ruin, should have better Pastors set over them, being first gathered from all places, where through the fault of these evil Pastors, they had been scattered and suffered much misery. And it was necessary, that this consolation should follow immediately after the former threatening, lest the faith of the Elect should be shaken, when they heard Coniah their King of the line of David so threatened, not only in respect of himself, but also of his posterity. For none of his line should ever sit upon the Throne of David again, where was the promise made, and so fully set forth Psalm 89. that David's line should never sa • l, but that his Kingdom should in his posterity be everlasting? To satisfy this doubt here, v. 5. he saith, The Lord shall raise up to David a righteous branch, that shall reign i • righteousness. But before he comes to this, he cries, Woe to the wicked Pastors, or Kings before threatened Chap. 22. and Zedekiah spoken of Chap. 21. although out of his due place: Thus also Theodoret and Dionysius; but Jerome saith, that because the Kings were desperately evil, and the Prophet had accordingly spoken to them before, he now bends his speech to the Governors of the Church, the Priests and Prophets that fed them with teaching and Counsel; and after him, Rabanus, Hugo, Thomas Aquinas, Calvin. But they understand not Eclesiasticks alone, but both Kings and Rulers, and Priests also, which is best, seeing both sorts were before spoken against, as we may see Chap, 5. 31. Chap. 20. 1. and 21. 1. two of them come as Counselors of the King. And it is ordinary to call Kings Pastors, as well as Eclesiasticks; as David is said to be a Shepherd over his people of Israel; and in Ahab's time, when Micaiah foresaw the fall of Ahab at Ramoth Gilead, he sets it forth by the similitude of a people scattered and without a Shepherd: See also Chap. 22. 22. Woe to the Shepherds then that scatter my sheep; is as much as if he had said to the Kings, Rulers, Priests, and Prophets, who by their evil teaching, counsel, and example cause them to sin so greatly, that I am enforced to bring this terrible judgment of the Chaldees upon them, by whom they shall be carried and driven away and dispersed into all Countries, living lives most miserable. And he calls the people, although most wicked, and so severely judged by him, the sheep of his Pasture, because of the Cove • ant made with their Fathers; for which his compassion was moved towards them even when he brought his severest judgments upon them; for which he calleth them his strange work. Isa. 28. 21.

Against the Pastors that feed my people. It is strange that he should say, that feed my people, and yet chargeth them with scattering them, and not visiting them; but he speaketh of their place and office, which was to feed them with wholesome food of good teaching and Laws; but they contrariwise fed them with their own imaginations, whereby they were destroyed. They visited them not for good then, that they might have comfort hereof, but terror, which was all one with not visiting them.

And I will gather the remnant of my flock out of all Countries, whither I have driven them. This is by some Hebrews expounded of their being brought again out of Babylon, when they had faithful Pastors, Zerubbakel, Jeshua, Ezra, Nehemiah, Haggai and Zachariah, of which Isaiah speaking, Chap. 1. 25. saith, I will restore Judges and Counselors as at the beginning. But this cannot stand, because they were not then gathered cut of all lands; and if their return then were meant, who was the righteous branch spoken of verse 5. that should reign? for Zerubbabel could not be he, because he never reigned as David, neither was Judah and Israel both safe then, as verse 6. for Judah only returned, and they dwelt not safely or securely then, as is also promised, but they were put in fear by their enemies, and hindered in building the Temple and Walls of the City, as appeareth in Ezra and Nehemiah: neither doth the title of the branch, being further called Jehovah • sidkenu, the Lord our righteousness, agree to any mere man; for which other Rabins of ancient expound it of the Messiah, and so do all ours generally. Neither doth that which followeth verse 7. of the famousness of this deliverance in comparison of that out of Egypt agree to that, as I have shown before upon the like passage, Chap. 16. 14, 15. where Jeremiah first prophesied of this deliverance more obscurely, here more plainly. And it is to be noted, that he saith, I will gather the remnant of my flock, whereby he meaneth not all the Jews, but a few Elect ones of them; as Isa. 1. 9. and Chap 10. 22. it was said before, that a remnant of them only should be saved, Rom. 11. 5. For whilst Christ lived here in the flesh, a few only believed, the rest were hardened. Although there be some that by this remnant understand the Gentiles of all lands; but they are plainly in an error, as appears both by the Text, wherein nothing is spoken of the Gentiles, but Jews only; and from the other parallel places alleged. And it is said expressly Acts 2. that there were at the Feast of Pentecost some of all Nations under heaven, Jews and Proselytes, that heard the Apostles speaking in strange tongues, and were astonished at it, and converted; and James 1. 1. it is said to the twelve Tribes that are scattered abroad; but the next words of their increasing and being fruitful, are spoken of the increase of the Church of the faithful by the accession of the Gentiles, who are often spoken of by the Prophet Isaiah, as the children brought forth to the Jewish Church. Isa. 49. 18. and 60. 4. and will bring them to their folds; that is, unite them in the true faith of Christ, who were before scattered not only into divers Countries, but carried away, and divided amongst themselves by divers errors.

And I will set up shepherds over them. That is, the Apostles and other Preachers at the first going out of the Gospel, who aimed at nothing else, but the converting and saving of souls; And they shall fear no more, nor be dismayed or lacking. That is, these Pastors shall be of invincible courage against all adverse powers, although they be persecuted, standing to the faith of Christ unto the death; and although some of them be cut off by persecution, yet there shall be no want, but others shall immediately be raised up; and so it shall be with Christian people, the spirit of courage and resolution, which shall be in their Pastors, shall enter into them also, and when some are cut off, others more shall stand up; according to which it was observed, that The blood of the Martyrs was the seed of the Church. Of Preachers then called Pastors, see Eph. 4. 12. 1 Peter 5. 1. and Peter accordingly is bidden, Feed my sheep, feed my lambs, Joh. 21. Of their courage in standing to the truth; see Acts 7. & Ch. 4. 12. & 21. and more abundantly in Eclesiastical History.

I will raise up to David a righteous branch. Of Christ thus called; see before Isa. 11. 1. c. 4. 2. And after, Ier. 33. 15. Zech. 3. 8. c. 6. 12 Hebr. it is 〈 in non-Latin alphabet 〉 , of the reason of which name see the places before quoted, and also of his reigning and executing Justice and judgment everlastingly.

This is his name; the Lord our righteousness; for he is made of God unto us Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor. 1. 30. And he was made sin for us, that we might be made the righteousness of God through him, 2 Cor. 5. 20. And then is he our righteousness, when we by faith rest upon his righteousness only, and in no part upon our own, according to the example of the Apostle, Phil. 3. 7, 8. And yet cast not away the care of righteous living, but endeavor to find in ourselves the power of his Resurrection in rising up to newness of life, and after a conformity to his death, in patient suffering for righteousness sake, as he did, as it followeth v. 10. Rom 8. 16.

My heart within me is broken, because of the Prophets. That is, because the false Prophets by their flatteries and promising peace, made the people to harden themselves in their sins; so that he foresaw that the terrible words which he had spoken against them should be made good, and they should by no means escape most horrible destruction, as the next words do show, Because of the Lord, and [Note.] the words of his holiness. And if God's threatenings against sinners make so holy a man as Jeremiah so terribly afraid, how shall sinful and wicked men be able to bear it, when such & greater judgments without end come to be executed upon them?

For Adulteries the land mourneth, and for Oaths. Here he mentioneth the foul sins in particular, that reigned amongst them, two being named, and the rest understood. The word rendered Oaths is 〈 in non-Latin alphabet 〉 signifying to swear; but because swearing is never without cursing expressed or understood, some render it cursing, or forswearing; take it every of these ways, and so we shall best attain the true and full meaning, With such horrible sins did that land abound, for which it is said the land mourned by a prosopopeia, to make the Jews ashamed, and specially the false Prophets, to whom he chiefly speaketh, verse 9. and chargeth them again by name with Adultery, verse 14. both Prophets and Priests. For, shall the dumb and dead creature be affected with sorrow, and men, yea Teachers who provoke to so great a judgment, be without all sense of sorrow; whereas he addeth, Their course is evil, and their force is not right; He meaneth not, of the pleasant places, said before to be dried up: but of the foresaid wicked Prophets, he meaneth that they studied and bent all their forces to do wickedly, and to encourage others both by Doctrine and Life to do likewise.

Even in my house I have found their wickedness, saith the Lord. Here he chargeth the Prophets and Priests not only with profaneness in the course of their lives, when they were out of God's house, doing not as persons sanctified, but common notorious evil worldlings; but also with sin in God's own house in unfaithfully executing their office there, either as Hophni and Phineas the wicked sons of Eli, who robbed God's Sacrifices, and committed Adultery with women that came thither, or corrupting the Doctrine of the Law by teaching so, opposing the teaching of true Prophets so, as that they hardened the people in their wickedness to their utter undoing. And this is by Calvin not amiss applied against the Pope and his Bishops, who they say cannot err as they are Ecclesiastical [Note.] persons, although in their lives they be wicked as other men are; no Doctrine yet that comes from them in the house of God can be corrupt, because the spirit is there always with them, according to promise to lead them into all truth. For if the high Priest, and Priests under the Law, who were by God himself set up, had not this infallibility; who but fools will believe, that the Pope now hath, that was never made high-Priest of God, but by his own ambition and arrogancy?

I have s • en also in the Prophets of Jerusalem an horrible thing. Here to aggravate the sins of their Prophets, he saith verse 13. I have seen folly in the Prophets of Samaria; but coming to speak of the Prophets of Jerusalem: [I have seen an horrible thing.] Samaria was the Chief City of the ten Tribes, where they constantly in one Kings time after another, worshipped Baal, or at the least the golden Calves that Jeroboam had set up, and after many judgments brought upon them for this and their other sins, they were delivered into the hands of Salmanasor King of Assyria, 2 Kings 17. Jerusalem was the chief City of the Kingdom of Judah, where the Temple stood, and the true God had Sacrifices offered unto him, where also the high-Priest, and other Priests lived continually to guide them aright. Yet even here the Prophets and Priests did more abominably, neither took warning by the sufferings of Israel; for which they might justly fear greater judgments to come upon them, as they were threatened. Then in showing wherein they did more abominably, he saith, They committed Adultery, and went about with Lies, and strengthen the hands of evil doers, that they turn not;] being for this in God's account as Sodom and Gomorrah. Vulg. Lat. for an horrible thing] hath the similitude of those that commit Adultery. Whereupon Jerome, and others after him understand hereby Idolatry, which is like Adultery, and therefore commonly set forth by this name, as if nothing else were meant, but that they did, as the Idolatrous Prophets of Samaria. But the Hebrew signifieth an horrible thing, as all confess; and if it be thus expounded, we shall come short of the full sense of the Prophet, whose drift is not to show, that the Prophets of Jerusalem were only like to those of Samaria, but much worse, for which he doth use a word setting forth an hairy horrid form wherein Devils sometimes appeared; hereby intimating them to be as Devils in the shape of men, transformed into Angels of light, because that coming in the name of the Lord, and as sent and instructed by him by dreams and visions, as is expressed verse 17. 25. 31. they vented their own lying imaginations. And whosoever [Note.] presseth to the people corrupt and false Doctrine, under the name of the truth of God, doth likewise act the part of that horrid Fiend, and shall be proceeded against as a Devil, as Judas was afterwards for his Treachery called: For the next word it is not, They commit Adultery; but Hebr. [Adultery.] I have seen an horrible thing, Adultery, and walking with a Lie; where Adultery is properly to be understood, and not mystically only, that which is Idolatry, according to v. 10. and Chap. 29. 23. where two false Prophets were executed by roasting with fire for Adultery with other men's Wives. For their lying, it was by saying, Thus saith the Lord, when the Lord never said so, but the contrary; for under this pretence, they speaking peace to the wicked, made them confident of safety, although they went on in their sins, and so their hearts were hardened against turning therefrom. Of the Jews, being likned to Sodom and Gomorrah, see before Isa. 1. 10. 3. 9. For their gross sins, here they are thus set forth, both for their sins, and the terrible destruction that should come upon them therefore, saith Calvin; but that their like destruction is not meant, appeareth Isa. 1 9. because none of Sodom were saved, but of the Jews a remnant.

From the Prophets of Jerusalem profaneness is gone out into all the land. Heb. pollution or hypocrisy: whilst by their evil example, and speaking peace to the wicked, they encourage them to go on in their sins. Of their being sed with wormwood or bitterness it hath been spoken before; bitter and killing sufferings being here meant.

Who hath stood in the Counsel of the Lord? Because these false Prophets said, Thus saith the Lord: he here asketh, Which of them had stood in his counsel, as if he had said, not one; for that which they said came not from the Lord, but from themselves in deep dissimulation.

In the latter days ye shall consider it perfectly. Having threatened his judgments coming in an impetuous manner, like a whirl-wind, which none can resist, verse 19. Now he addeth, that although now they would not know or believe it, they should hereafter to their smart, when these judgments should be executed, and there should be no more place for repentance to escape them, as now there was, according to the common Proverb, Sero sapiunt Phryges, Fools are wise too late, Heb. They shall be made often to understand knowledge in is. That is, in this threatening, which now they so much slighted, and had no knowledge in, nor would, but in their sufferings they should often think what sots they had been, that before would take no warning; and this is the case of [Note.] all the wicked, now they are fools, and neither understand, nor will understand in what danger of God's wrath they are; but they shall understand, when they come to feel the smart thereof, and shall never be delivered out of their miseries.

But if thy had stood in my Counsel, and caused my people to hear my words, they should have turned them, &c. Here the Lord works further upon that which was said verse 18. proving that none of these Prophets stood in his Counsel, because if they had, they would have applied themselves to speak so, as to turn the people from their sins, that they might have escaped his judgments. For whosoever is a true Prophet of God, bends himself altogether in teaching his [Note.] Word, to expound and to speak so upon it, as that his Hearers may hereby be converted; therefore if any contrariwise teach liberty to sin, or vanisheth away in his teaching in vain speculations, or soareth aloft in high strains of eloquence, or broaching error, he is not one that stands in God's Counsel, but rather like the false Prophets here taxed and threatened.

Am I a God near at hand, and not afar off? Here he meeteth with an opinion that might be in these wicked Prophets, that although they pretended revelations from God, which they never had, yet he should not know it, because he he was afar off in heaven above, and could not see or know it: against this he saith thus, meaning, that he could as well see from the highest heavens into the very thoughts of their hearts, as if he were nearest unto them, or within them: whereof he rendereth a reason, verse 24. saying, I fill heaven and earth; as is further set forth Psalm 139. That is, I am always so in one place, as well as in another, and do so see things cunningly hidden by men, as manifestly and openly acted, as that no plot or device of the most subtle can be hid from me. For the Translation of Sept. I am a God near, and not afar off; although expounded by Jerome in respect of time; as if the meaning were, I know things now, and that shall shortly be done; and not things done long ago only; it is neither to the purpose here, nor a true, but a Translation contrary to the Hebr. verity.

What is the Chaff to the Wheat. Having taxed the false Prophets, verse 25, 26, 27. for coming with their dreams to make the people to forget the Lord; in this Verse he chargeth them, when they publish their own dreams, to publish them as dreams, and not as the Word of the Lord; but whosoever he be that comes pretending the Word of the Lord, let him do it truly, that is, speak no other words than those that come from his mouth. And hereof he yields a reason in these words; What is the Chaff to the Wheat? meaning, that whatsoever else is brought by any man, although it be pretended to be a Revelation in a dream from God, it is but as Chaff, light and without substance or worth, being by any blast of wind coming from God, made to appear to be such: as when contrary to such dreams of peace and prosperity, misery and destruction cometh; or when Christ cometh with his Fan in his hand, by his divine Doctrine blowing away all such vanities, and finally burning all that teach and embrace them with unquenchable fire. And hereby we may know what is a dream of a false Teacher, and not the Word of God, although it be pretended: If it be without true [Note.] ground in the Word, or if it tendeth to draw men to anything contrary to it, or to make them secure in their sins, see Deut. 13. Isa. 8. 20. Gal. 1. 8. Wherefore the Invocation of Saints departed, adoration of Images, the Doctrine of Purgatory, and prayers for the dead, and of the necessity of Priests leading a [Note.] single life, taught amongst the Papists, but founded upon Revelations and feigned miracles, are undoubtedly Chaff, Hey, and Stubble that shall be burnt, when the day of trial cometh: See 1 Cor. 3. 11.

Is not my Word like a Fire, or an Hammer that breaketh the Rocks in pieces? Having compared the Word of God to Wheat, verse 28. now he compares it to a Fire, and an Hammer. It is as Wheat to them that hear, believe and obey it, to feed and strengthen them to eternal life; whilst the seduced by lying imaginations to hold errors, or to please themselves in their sinful doings, are fed with Chaff or Husks with the Prodigal Luke 15. and so are hunger starved. And the very Word, which is so precious to the godly, is as a Fire or Hammer breaking Rocks to the wicked; because, as is herein threatened, the Fire of God's anger, smoking, as it were, against them in his Word, shall one day break out into an hot burning Flame; and although the threatenings thereof seem now unto them to be but as an empty sound beating the air, yet they shall prove an huge and most strong Hammer breaking them in pieces who have hardened their hearts like a Rock; as a bar of Iron breaks a Potters Vessel all to pieces, so as that it cannot be made up again. The Word of God indeed, as Calvin noteth, is also a Fire to them that obey it, as Ch. 20. 4. and an Hammer, to purge out corruption, when the Spirit accompanying it inflames their hearts with the love of God, and the hatred of sin, and to break their hearts with godly sorrow for their sins. But it is not a Fire to them, as to the wicked, neither shall ever be. Therefore serve the Lord with fear, &c. Kiss the son lest he be angry, and so ye perish, &c. Psal. 2. 11, 12.

That steal my Word everyone from his neighbor, or fellow. Here the Lord further describeth a false Prophet; he is such an one as in secret compacteth with others what he will tell, as a Revelation from God, and so by mutual consent he beginneth to utter it, then another, and another likewise comes with the same, saying, Thus saith the Lord; as the first man did, when as indeed he stole his Prophecy from him his fellow Pseudo-Propheta. Verse 31. he describeth the same further by this, That use their tongues, saying, He saith. Some render it, That smooth their tongues, expounding it of Flattery; some by tollunt, they lift them up: Expounding it by speaking magnifically of themselves, as the undoubted true Prophets of the Lord. And hence some note three sorts of false Prophets. 1. Such as steal somewhat out of other men's writings. 2. That apply themselves to speak in high strains of Eloquence, or so as that they may be accounted learned. 3. That speak flatteringly: as Lyra, Dionys. Vatabl. Isidor. But the word used is 〈 in non-Latin alphabet 〉 , which is, to take; and then the sense is, taking their their tongues as the instruments of their lying speeches, to say He saith;] when as in their hearts they know, that the Lord never said so, but the contrary. This part of the false Prophets then is now notoriously acted over again, or hath been by Friars and Priests of the Church of Rome, who likewise by compact • ng together, have one seconded another, to make the people believe all their inventions introduced in matter of Religion to have come from God, whereby they have bred in them such a blind faith, and venerable opininion of their lying Legends, that they think it a deadly sin once to question any of them. Their stealing from their fellows spoken of verse 30. is by some under • tood, from the true Prophets of God, of whom they took somewhat to credit their false Prophesying the more; but it is not likely that he would ever have called them their fellows, if he had meant them; wherefore the first is best, that they stole from one another, as they compacted together: Thus also Calvin.

When they shall say unto thee, What is the burden of the Lord? From hence to the end of this Chapter is shown, how both People, Priests and Prophets, derided the true Prophets of the Lord for saying, The burden of the Lord; for this was common with Isaiah, Chap. 13. 15. 22, 23. and some other Prophets when they threatened judgments. And their sin in saying so lay in this, that they asked, What is the burden of the Lord? in contempt and hatred against those Prophets, that came with this saying, as if they had said, Speak these words as much as ye will, but know that when ye speak them, ye are but unwelcome Messengers to us, ye shall reap nothing but enmity at our hands for so speaking, or to that effect. For we love to hear such a • come unto us speaking comfortable things; neither do we indeed regard what ye say in this kind, because it hath been the manner of such as thou art thus to terrify us many years ago, as Isaiah did; but we thank God, we feel not yet any such burden as ye threaten, and we hope never shall. But against them that thus despised and mocked at the Prophets, he threateneth this burden to come upon them, that he would forsake them; and lest this should be slighted, he addeth, I will punish that man and his house, that is, everyone that saith so. And lest this also should be slighted, he addeth, Every ones word shall be his burden; that is, that dares to speak thus, it shall be counted an intolerable sin in him, the burden whereof he shall never be able bear, but sink and be crushed to death under it. And finally, that they might not think, that the Lord would haply make some sew examples of his judgments for speaking thus contemptuously contrary to his command, and that the Nation should still escape, and continue in prosperity, he concludeth, saying,

I will utterly forget and forsake you, and your Nation, and cast you out of my presence.

And I will bring an everlasting reproach upon you. Whereby he showeth their utter destruction to come upon them and their City, they being left to the will of their enemies to be slain, and captived, and their City burnt. Wh • re we may see, [Note.] that it is not a small judgment for the Lord to forsake any people for the contempt of his Prophets, leaving them destitute of light and means of grace, but the greatest punishment that can befall mortail men; for if he thus forsakes a Nation, woe unto it, for together all blessing and good forsakes it, and all evil and misery to utter ruin cometh instead thereof. Whereof he saith, I will bring everlasting reproach. Whereas this judgment continued but seventy years, it hath been resolved before Ch, 18. 10. and Chap. 25. 9 11. will resolve it more clearly.

Whereas they are directed to ask, What is the Word of the Lord? not the burden. The meaning is, that they should thus inquire with an heart desirous to learn, believe and obey. For when a people is thus affected, the Lord will [Note.] dwell amongst them with his Word and Blessing, otherwise he forsakes them.

CHAP. XXIV.

IN this Chapter the Lord would have Jeremiah teach again by Signs. He shown him two Baskets of Figs set before the Temple, after that Nebuchadnezzar had carried away Jeconiah Captive into Babylon, and the Princes, Carpenters, and Smiths. By these he teacheth what should be done to them, and to the people still remaining in the Land. These might haply think, and did think themselves more happy that remained, than those that were carried away; but God hereby shown the contrary, the Captived should find more favor and suffer less, and such as remained should find none, but suffer all manner of misery, because most probably they, upon their escape at that time, took more courage to themselves to go on in their sins, despising all admonitions, as thinking the brunt of danger to be now over, and that they should never come into it again: whereas Jeconiah, although a most wicked King, as he is set forth, Chapter 22. yet by the Prophets admonitions and threatening and advice to yield to Nebuchadnezzar when he came against him, he and his Princes submitting themselves, and going out unto him, and not obstinately standing out contrary to God's will, as Zedekiah afterwards did, came into more grace, and was with his company carried away with him, comforted. Whereby we may [Note.] see what good cometh of obeying God at the last, although a man hath before sinned most notoriously, and what evil of obstinate and continued disobedience against all admonitions, threatenings, and counsels of God's servants, his Prophets. For this manner of teaching, it hath been spoken upon before, Chap. 18. and 19. where he teacheth by a Potters making and breaking his Pots; and Ch. 13. by a girdle, he would have him teach not only by word of mouth, but by a sensible outward sign, as being more moving. The two Baskets of Figs standing b • fore the Temple, are thought by some to have been set there right over against the Temple, where some sat to sell fruits, and that this opportunity was taken by the Lord; but it is rather to be thought according to others, that they were shown him in vision. The Hebrews conjecture, that the Basket of Figs which was worst shown best, and the other worst; but being tasted, the contrary appeared; If this were so, the similitude did the more aptly set forth the thing for which it was brought, they that continued in Jerusalem seeming to be in the best case, but were in the worst; and those that were carried away seeming to be in the worst, in the best. And these Baskets stood before the Temple, the more aptly to set forth the Jews of both sorts, they belonged both to one and the same God, that dwelt in the Temple, but from hence, as from his Judgment Seat, he passeth a divers Sentence upon them.

I will bring them again to this Land. Many gracious promises are here made of good to be done to Iehojakin and the Captives that were carried away with him upon their submiss yielding, related 2 Kings 24. For which probably they that stayed behind, derided them, as some conjecture, which was fulfilled in the King, 2 Kin. 25. and in his son Zerubbabel returning at the time set, Jer. 29 10. and many more, yea all of them that were then living. The King indeed came no more to Jerusalem in his own person, but in Babylon his head was lifted up, and he found great favor, and his posterity returned, he being then dead, and Daniel and the other three Children came to great preferment in Babylon, as Daniel showeth: And it is not to be doubted, but that other Jews also by their means found great favor, even beyond expectation in that Country.

And I will give them an heart to know me. Here is a far greater blessing spoken of, the blessing of knowing God, and turning to him with the whole heart; not going here with in part after him, and in part after Baal, as some formerly did, or in part after the profits or pleasures of the world. He that attaineth not this blessing is unhappy still, notwithstanding all his temporal blessings, but attaining this, he is perfectly blessed, as Chap. 9. 23. Let not the wise glory in his wisdom, &c. but that he knoweth me, saith the Lord. But note, that no man attaineth to this of himself, but it must be given unto him, against Pelagians and Papists.

And them that dwell in Egypt. Some think, that such Jews are meant, as before the destruction of Jerusalem, or at the coming of the Chaldees fled into Egypt to be out of their danger, as amongst their confederates; but others better, those that would needs remove thither, contrary to the Lord's command, Chap. 43. for against them is the like threatened to that which is threatened here. And this Chapter as well as Chap. 21. is placed out of order, as appeared by the next, viz. Chap. 25.

CHAP. XXV.

THE Prophecy of this Chapter is noted by the time, the fourth of Jehojakin, the first of Nebuchadnezzar, but Dan. 1. 2. the third of Jehojakin; for the reconciling of which difference, see my Comment upon 2 Kings 24. This was the year wherein Nebuchadnezzar came first against Jerusalem; the former Prophecies of Jeremiah beginning to work, so that it was a most fit time to speak as he doth in upbraiding to people for their hardening of their hearts against all his admonitions given them early and late for three and twenty years together, and of other Prophets before him, according to that which is said, verse 2, 3, 4, 5, &c.

I will send and bring all the kindreds of the earth, and Nebuchadnezzar my servant. Because he saith, I will send and bring. Some of the Ancients have thought, that it is meant of sending his Angels good or evil to stir up the Chaldees forces, lying far and wide in the North parts; for all the Countries about were under them, and were at their command to go forth to war, as they were required, with them; for which they are called all the Families of the earth. But Calvin better, I will send; that is, by Nebuchadnezzar my servant, who shall serve my Providence herein, although not knowing me, and gather them an huge Army. And he calleth Nebuchadnezzar his servant, partly to confound the Jews the more, who were peculiarly chosen to serve him, but rebelled against him, and partly to terrify them by his coming, not of himself so much, as by God's appointment, who doubtless would therefore be with him, and make him by any power irresistable. He is not called his servant, as Moses and other godly men, but as one made by a secret power to serve and do the will of God unwittingly, by executing his judgments upon the Jews, and other Nations round about them for their sins. He was indeed carried by his own ambition and desire of revenge to these wars, but withal he did the work that God would have done, who knoweth how to punish sinners by sinners, and strengthens them to it, being yet without all tincture or stain of sin; yea, so far from it, as that he cannot be said to be the cause thereof, but the sinners that suffer are the only cause of it to themselves; and the sinners that serve in this work, shall have none other reward in the end; but as a Rod, wherewith God corrected other sinners, be cast into the fire, and therein burn forever, for their malice, cruelty and pride, wherein they have done this work; and not in obedience to the Lord, as God's faithful servants do; as Joshua in destroying the Canaanites, and other faithful persons. Of the King called God's Rod, see Isa. 10. Whereas it is added further, And all the Nations round about. The cause was, that the Jews might not feed themselves with hope of help from them against Nebuchadnezzar, as the common enemy. For when any Potentate, as the Turk, arms to come against any Christian Kingdom, or against one petty Kingdom at once, a jealousy ariseth in the rest round about, so that they join their Forces together to repel him. But the Lord here showeth, that it should not be so in respect of Nebuchadnezzar; but although they should combine, yet they should not be able to stand before him; but indeed they were so infatuated, that they did not, that we read of, but each Nation kept timorously at home, when this storm arose, and so he set upon them one after another, overcoming them with the more facility. Whereas he addeth, that they should be made an hissing, and perpetual deselation, the 11 ^th Verse makes it plain, that the word 〈 in non-Latin alphabet 〉 here used, doth not always signify forever, that is, everlastingly, but sometimes for a long time, which yet shall have an end, as Jerusalem's desolation, in seventy years; although sometime it is put forever and ever, as verse 12. where it is said of Babylon, that it shall be an everlasting desolation.

And I will bring upon that land all my words which are written. Having threatened perpetual desolations to Babylon, as he had done, verse 9. to all Nations round about Judea, now he exemplifieth the case of Babylon by the same Nations, showing hereby, that the Babylonians should be brought into servitude, as they had been by the Babylonians. To express which, verse 14. it is said, Many Nations and great Kings shall serve themselves of them also. Calvin, Quia fecerunt in illis ad servitutem etiam ipsi, gentes multae, &c. Expounding it as the cause, why Babylon should be punished, as is aforesaid, verse 13. viz. because they had brought the Jews to servitude; or rather as the reason of that which was before said, verse 14. or the means whereby the Babylonians should be brought so low, the Jews should have them and other Nations under them, being many, and having mighty Kings over them, and so it should be rendered to them according to their doings. But I must needs confess, that in this passage I understand not either the ground of his Exposition, or his meaning, and see not how it can be made good, because although the Babylonians were subjugated, yet it was not by the Jews, whom they had formerly subdued; but by the Persians and Medes; neither were other Nations brought under them, but they even after their return continued servants to the Persians. Or if by Jews the faithful be understood under the Gospel, to whom many Nations were subdued by the power of the Gospel, how can the next words agree, where this subduing is spoken of as a judgment, whereas subduing to the faith was a favor? The Vulg. Latin, Because they served them, when they were many Nations, and great Kings. That is, being compelled by them, all the Nations before spoken of, and Judea also, were servants to them, that is, to the Chaldees, yea and mighty Kings also, who were taken and Captived by them, and kept as servants under that great Monarch, as we may see 2 Kings 25. where King Jehojakin and more Kings are spoken of, as prisoners to Nebuchadnezzar, and his son Evilmerodach, but his head was then lifted up above them all. And this is rendered as a reason, why they should be done to accordingly, as in the latter part of the Verse, viz. because they made them serve in pride, glorying in having so many Nations and Kings subdued unto them, as if by their own strength they had brought them under, thus robbing God of his glory. But the word 〈 in non-Latin alphabet 〉 may be also rendered Glory. For as in N. Tr. before going, and then rendering it word for word according to the Hebr. For many Nations shall serve in or with them, even them. Where to make sense, this word themselves must needs be understood, and then the meaning will easily appear to be this; As they have brought many Nations and Kings under, so it shall be done to them: Nations and Kings, that is, the Medes and Persians and their Kings shall subdue and make servants of them, and they shall never more get up to Imperial Power again; and to this Expositors generally agree, and this is the same in effect with the Exposition given before upon the Vulgar Latin, though the reading be divers, and confirmed Chap. 27. 7.

Take this Wine-cup of my fury, and cause all Nations to drink of it, to whom I shall send thee. Having threatened the Jews, and all Nations round about, and lastly the Chaldees in the Verses before going; now he hath in a vision the cup of God's indignation given into his hand to make them all to drink hereof, as the efficient cause of the foresaid destruction and misery. And by the cup of God's wrath, he meaneth his wrath against them for their sins, assimulating it to a Cup of Wine; because as that intoxicateth the brain, and makes some foolish, some infirm, and some mad, and to spew and fall; and if they be dead drunk, to fall so as never to rise again, but to die in that drunken fit: so the wrath of God by horrible destructions coming upon these Nations, should make them at their wits end, not knowing what course to take for their preservation, and make their hearts so faint and timorous, that they should be without all strength to resis • and mad through vexation, and finally sick as it were to spuing and inability to stand any longer, so that they fall by the sword, or are brought under, not being able to rise up, and to shake off the yoke anymore. Which Exposition we may gather upon these words, verse 16. and 27. And he saith not only that he took and gave it them to drink, but made them drink it, verse 17. 28. Hereby showing his power over them, as it was at the first given him by the Lord, Ch. 1. 10. And the like power hath every faithful servant of God whom he employeth [Note.] to threaten the sins of the people, his words shall not be wind, but powerful to make them to suffer whom he threateneth, do they what they can to keep themselves from drinking, how many and potent soever they be, although the judgment be for a time deferred.

Pharaoh King of Egypt, and his servants. Next to Jerusalem Pharaoh must drink, because the Jews relied much upon him, that they might not therefore think by his help to be preserved from this judgment, he is next threatened, and the mingled people; that is, people of other Nations dwelling in Egypt, having fled thither for shelter, as many Jews did. For so the same word that is here used signifieth, Exod. 12. 38. Nehemiah 13. 3. And thus Jerome expounds it, and Theod. Rabane, Hugo, &c. Although Vatabl. is for people of divers Nations gathered together, and dwelling in the Desarts near to Judea; but the first is most probable: For the Kings of Uz next named; for Uz the Septuagint and Vulgar have Ansilidis, it was a Country near to Idumea, which lay on the South, where Job dwelt; of whose cattle therefore it is said, that the Idumeans and Sabaeans made a prey, it had the name most probably from Huz the first-born of Nahor; and it seems to have been a part of Idumea, Lam. 4. 21. where it is said, Daughter of Iaumea, that dwellest in the land of Uz. Azotus was one of the five Lordships of the Philistines, whereof three more are also here mentioned, and for Gath the fifth most probably it is said, the remnant of Azotus; because Gath stood near unto it. Of Azotus see more Isa. 20. 1.

For the Countries next named, Idumea and Ammon, he speaks of them more fully Cap. 49. adjoining Dedan, Teman and Buz, and of Moab Chap. 48. being all Countries near about Judea, and of Tyrus and Zidon, Chap. 27. and 47. For the Islands, these were Cyprus, Rhodes, Crete, taken by the Babylonians: so Jerome Raban, &c. for the Kings of Arabia, that is, both Araba felix and deserta; the Kings whereof were rather Captains of Thieves than Kings.

The Kings of Zimri. Of Zimran son to Keturah, see Gen. 25. 2. And of him this Kingdom seems to have the name; and because he was wi • h 〈◊〉 brethren sent Eastward to inhabit, Gen. 25. 6. it stood eastward; and all the Kings of each Country are spoken of; not that everyone had more Kings, but meaning the succession of them. For Elam. that was Media, of which afterwards, Chap. 49. 34. For the Kings of the North, they were such as lived near to Babylon, whom the King first subdued, and then used them to fight under his Banner against other Countries. And the King of Sheshak shall drink after them. This is by Lyra thought to be the King of Egypt, because one King of Egypt was so called, 1 Kings 11. 40. But that King was spoken of before, verse 19. as one of the first that should drink, whereas this drinks after all others. And therefore others expound it better of the King of Babylon, as Jerome, Theod. Raban, &c. There being manifest ground for this Exposition, Chap. 5. 41. where being also called, The King of Sheshak, he is by and by called for further Explanation [the King of Babylon] and they conjecture, that he is called King of Sheshak by inversion of the Letters of the Hebrew Alphabet, 〈 in non-Latin alphabet 〉 having two letters next unto the first, and 〈 in non-Latin alphabet 〉 a middle letter; but turn the name into letters of the end of the Alphabet, taking two, which are last but one, 〈 in non-Latin alphabet 〉 , and a middle letter 〈 in non-Latin alphabet 〉 , we have the name 〈 in non-Latin alphabet 〉 , signifying, Thy silk, for Babel confusion; but the signification is not so much respected, as the inversion of the letters, the latter being now put for the former, to intimate, as Calvin noteth,