Commentary on the Old Testament Volume 2-4

THE PREFACE.

AFter that Isaiah (who had long labored to convert the wicked Jews in vain) was dead, and the State grew much worse by the Idolatry and Tyranny of Manasseh, and his son Amon succeeding him, and then Josiah an excellent King had reigned twelve years, Jeremiah being very young was made a Prophet of the Lord to reprove again the Jews, still fearfully sinning, most sharply, and to threaten them with the Babylonish Captivity, wherewith Isaiah had before threatened them, that wanting neither admonitions long before it came, nor immediately before, they remaining still incorrigible might be without excuse. If Isaiah died, as is most probable he did, in the former years of Manasseh his reign, there passed sixty four years between him and Jeremiah, in all which time the Jews seeing no such carrying away, as was threatened, hardened themselves in their sins; and although they had now a godly King, yet the book of the Law was wanting all the time of his reign hitherto, yea and four years after this, for it lay covered in the rubbish of the Temple till his eighteenth year, at what time Josiah going about to repair it, Hilkiah found it, and it was brought and read before the King. So that they were without that necessary light most probably sixty eight or sixty nine years, ever since that in Manasseh his time such as feared God and shown any piety towards him and his Law were persecuted, and had their innocent blood shed in such abundance, that Jerusalem is said to have been filled with it. For it is not to be thought, but that the godly being rooted out, the books of the Law which spake against Idolatry, were suppressed, and none being suffered to read therein, an utter failing hereof soon followed. And when no light of the Law was, but all overspread with darkness, we cannot conceive but that the works of darkness still more abounded all over the Land to the provoking of God the more against it. Wherefore the Lord out of his graciousness thought good now again before he would destroy them, to send them another Prophet to warn them, if by any means they might be brought to repentance, and he continued prophesying a long time, even forty or one and forty years, when in the eleventh year of Zedekiah, Jerusalem was taken by Nebuchadnezzar, and the City destroyed, and after this in Egypt, whether they forced him to go with them, divers years more, till that at length they being enraged against him, slew him, by stoning him to death, the fourth year after he was carried into Egypt, and had prophesied of Nebuchadnezzar's taking and subduing Egypt, as he had done Judea, at what time he threatened, that the rebellious Jews, who contrary to God's command went into Egypt for safety, should be cruelly destroyed. Yet their madness could not avert this judgment, but it came the sooner upon them even the year following; thus Jerome, Tertullian, Dorotheus and Epiphanius de vita Prophetarum, and he saith also, that he was but fourteen or fifteen years of age when he began to prophesy, which disagreeth not with his own saying, Chap. 1. that he was a child. And if he were so young indeed when he began, it was the more admirable, there being a King so young, viz. at sixteen, setting himself to advance piety, and now a Prophet so young, of such undaunted courage to inveigh against and threaten the wicked with God's judgments. Being killed, as is before-said by the Jews, the Egyptians honored him so for the benefits that they received by him, that they built him an honorable Sepulcher, and resorted much unto it for devotions sake, because that by his prayers Asps and Crocodiles, and other hurtful things were chased out of their Land, and after his death those superstitious people took of the dust of his Sepulcher and used it, not without effect, to the same ends: Thus Isidor, &c.

For the order of his writing, he keeps it not according to the times wherein, but placeth some Prophecies before that were after, and some after that were before, as one hath observed diligently and made a Chronotaxis hereupon. Yet he sets down all things in order of time, in respect of the Kings in whose days they were done, viz. all contained Chap. 1, 2, 3, &c. to the end of the 14, in the days of Josiah. From thence to the end of the 24, in the days of Joiakim. From thence to the end of Chap. 26. in the days of Jeconiah, and from thence to the end of Chap. 53. in the days of Zedekiah. From whence to the end of the Prophecy in the days following, the subduing of Jerusalem by Nebuchadnezzar and carrying away Zedekiah into Babylon. Besides his book of Prophecies and Lamentations, Jeremiah wrote a Lamentation for Josiah, 2 Chron. 35. which continued till the time of Josephus, as he saith, but now is not. 2. The first and second books of the Kings; so Procopius, Isidor, &c. 3. Together with Ezekiel, Psal. 65. and alone Psal. 137. yet this is not assented to by some. He is also said to have fore-told the Priests of Egypt the ruin of their gods, when a Virgin with her son should come into Egypt, whereunto they gave so great heed, that they kept an Image of a Virgin with a child in her arms in a secret place of their Temple.

CHAP. I.

THe words of Jeremiah, who was of the Priests of Anathoth, &c. This was a little Town, saith Jerome, three miles northward from Jerusalem, given to the Priests out of the lot of the Tribe of Benjamin. Of Anathoth, see 1 Kin. 2. 20. and how Abiathar being put from the high-Priesthood was bidden to go and dwell at his house there; and Josh. 21. when Cities were given to the Priests, these four are said to have been assigned to them in Benjamin, Gabaon, Gabae, Anathoth and Almon. He was the son of Hilkiah, yet not of that Hilkiah of whom we read, 2 King. 22. 8. that he found the book of the Law in the eighteenth year of Josiah, the fifth after Jeremiah his beginning to prophesy (although Clem. Alexand. Strom. 1. and Jerome in heb. quaest. 1. paral. think that he was) but of some other ordinary Priest of that name, because that Hilkiah was high-Priest, and the high-Priests dwelt always at Jerusalem, as Josephus saith, Antiq. l. 20. c. 28. this man at Anathoth, and to show, that he was but an ordinary Priest, he saith, Of the Priests of Anathoth; thus also the Chaldee Paraphrast, who saith, That he was one of the four and twenty ordered by David to serve at the Temple by course, 1 Chron. 24. So likewise Calvin, Junius and most of our modern Writers. The thirteenth year of the reign of Josiah, who reigned thirty two years, so that he prophesied in his time nineteen years, and twenty two years after, when the King of Babylon subdued Judah, in toto one and forty years, besides the years after this, whilst he lived in Judea and in Egypt. And it is to be noted here, because his words might easily have been contemned, that he addeth, To whom the word of the Lord came. And there was need of this addition especially, in a time so corrupt and sinful, as was before noted in the Preface. And it is further to be noted, that he was of the Priests, from amongst whom it was more rare for a Prophet to come forth: for Isaiah was called out of the Court, and Amos from amongst herdmen to prophesy, the Lord herein giving a check to the Priests for their great wickedness and ignorance, in that leaving them, whose lips should preserve knowledge, he sought him Prophets amongst others.

Behold I knew thee in the belly, and sanctified thee to be a Prophet, &c. Of the like spoken touching Isaiah, see before Isa. 49. 1, 5. and of Paul, Galat. 1. 15, and of John Baptist, Luk. 1. 15. But what is meant hereby? Did he come holy and free from sin into the world? Answ. No, but God in his prescience appointed him to be a Prophet, and set him apart to this holy Office before he was born, and to be set apart from a common to an holy use, is to be sanctified in the Scripture-phrase, and when a man is in God's prescience set apart and separated from the community of men to be a chosen vessel to carry God's name to the world (as it is said of Paul, Gal. 1. 15, 16.) he is said to be sanctified. Some, because it is added, I ordained thee a Prophet unto the Nations] think it to be spoken of Christ, but it will appear afterwards in this Prophecy, that Jeremiah was thus ordained, for he prophesied not only to the Jews, but also to divers Nations about, although he went not amongst them, but by his writings, until that being perforce carried into Egypt, he prophesied there. And it is by Calvin noted, that he saith not barely, the Lord said unto me, that he knew me in the belly, &c. but to purchase the more authority to that which he said, he brings the Lord in speaking, Before I formed thee, &c. because men will be moved more by hearing the Lord's own words, for which cause he spake with a lively voice upon Mount Zion, and in other places both in Jeremiah and in other Prophets the Lord is brought in speaking, [Note.] and who so will not by this be moved, have hearts hardened more then the Adamant to their more just condemnation forever and ever.

I cannot speak, for I am a child. Of the age of Jeremiah at this time, whether he were indeed a child or a youth in years, I find no certainty in ancient Writers, yet many take it to be spoken properly, supposing him at this time not to have been above fourteen or fifteen years old, but Calvin will have him a man of a middle age, and that in saying he was a child, he meaneth only in understanding. But why might not the Lord call him to this Prophetical Office so young, as hath been said, as well as Samuel and Daniel? And if he meant, that he was as unfit as a child for his understanding, he would rather have pleaded against it, as Moses did, and not have objected his youth. Lastly, Why the Lord should not send him being but a youth, as well as a man of years, I see no reason, but rather of his sending him so young, that men of years to whom he should prophesy, might be confounded to see a child thus obedient to the Lord, and bitter against sin, to go from which they could by no threatenings be moved. And a youth, and a man in the case of being a Prophet are all one before the Lord, for so much he speaketh by them, and giveth the prophetical mouth at his pleasure; neither hath a man of years it at his own will. For his excusing of himself, saying, Ah Lord God, Jerome hath Ah, Ah, Ah, which some expound of the Trinity speaking to him; some of his three-fold defect, 1. Of Age, 2. Of Ability to speak, 3. Of Courage; these as Phantasies without ground are well rejected by Lyra, because there is in the Hebrew no more words but Ahah an Interjection, showing either admiration or grief, with which Jeremiah was stricken, when the Lord spake thus unto him. A great difference is here betwixt Jeremiah and Isaiah, Cha. 6. who offered himself, yet Moses likewise shown averseness, when he was called. Reasons see there, and upon Exod. 3.

Then the Lord put forth his hand and touched my mouth. To Isaiah a Seraph came with a live coal, saith Jerome, because he was a man and had complained of his lips being polluted, that he might know that they were now purged, but to Jeremiah being a child, who had not yet lived so long as to pollute his lips much by evil words, God puts forth his own hand of power, because he had complained of childish weakness, to show that he had now endued him with strength enough against all wicked enemies, that when any of them should with his hand strike him on the mouth, he might remember this almighty hand, and not be daunted at it. Calvin saith, That by relating this Jeremiah further confirms his calling to his prophetical Office. For in saying, That the Lord put his hand to his mouth, he meant, that by this sign the Lord shown, that the words which Jeremiah should speak were not his own, but the Lord's, and accordingly to be reverenced; and herein every Teacher must be like to Jeremiah, having a care that whatsoever he teacheth be not his own, but the will and word of the Lord. And the people ought accordingly to receive it.

I have set thee this day over Nations and Kingdoms, to pull down, &c. That he might not timorously go about this office, the Lord showeth him the Dignity and Authority thereof, that when fear should begin to arise in him at the sight of men great in this world, he might look upon them, as men under him, yea Kings themselves in reproving and threatening them, and at himself, as set over them all by God's almighty hand, whose foot stool the whole earth and all the Kingdoms thereof are. And in this authority doth every teacher of the Word participate with Jeremiah, not that he should hereby be puffed up with pride, but being in humility a servant to all, that he may not for fear flatter the greatest, or most beneficent unto him, or spare to reprove and threaten them sinning; but herein be without all respect of persons, as God is, in whose name and authority he cometh. Provided always, that he speak nothing but God's Word, making it evident from the holy Scriptures. For the Pope abuseth this place to prove himself above Kingdoms and Nations; but it is to be noted, That here are two things joined together, 1. I have put my [Note.] words into thy mouth, 2. I have set thee over, &c. and those whom God hath joined together must not be separated. Let him come then with the words of God in his mouth, and we will acknowledge his superiority, but going from the Word in this his challenge we cannot but take notice of his arrogancy. And it is further to be noted, that everyone who cometh with God's words is not thus set up, but such only as are sent, or by some Paul or Barnabas ordained, which whoso is not able to prove, is a usurper and false prophet. To pull down, to destroy, &c. If nothing else had been added, as to build and to plant, who would have been moved to hear such a Prophet? By speaking of pulling down first, he intimateth, that by long continuing in sin, there were strong holds of sin set up in them, and these must first be pulled down that a new building might be set up, wherefore he begins with pulling down, and then comes building up, and he useth many words of pulling down, destroying and rooting up, to show the deep rooting that sin had taken in them, for the rooting out of which a little inveighing thereagainst, and threatening will not suffice, but judgments must be threatened, and the heinousness of their sins aggravated divers ways; sometimes by similitudes, whereof he hath thirteen, and sometimes by Prophecies, whereof he hath thirty four, as will appear to him that shall count them. But touching this rooting up and building, it is not to be understood, that Jeremiah or any other teacher is set over Nations Emperor-like to destroy in his wrath, and then in being well pleased to build again, but only to denounce this, leaving it for God to do by Nebuchadnezzar his servant, whom he would employ in this work of pulling down, and to Cyrus and his successors the Kings of Persia, to build up, as all Ancients agree. And this to be the sense is further shown, Chap. 12. 14, 15, 16, & 24. 6. & 43. 18. But it is generally agreed, that pulling down and rooting and building here, is to be understood spiritually of pulling down sin, and building up in grace, for which the foresaid Authors apply it to Christ, who only is able to do this, and the Preacher only by his help, through whom S ^t Paul saith that he can do all things, and overthrow strong holds, and cast down every high imagination, exalting itself against Christ. And he saith well, Kingdoms and Nations, for every vice hath its Kingdom and its Nations belonging to it, as Luxury is a kingdom in a riotous liver, having Gluttony, Drunkenness, Lasciviousnesse and Fornication as its Nations. Pride also is a Kingdom having vanity in apparel, painting and curling, boasting and ambition. And Covetousness is a Kingdom, having as its Nations, oppression, deceit, lying, stealing, swearing, hard-heartedness, and unreasonable tenacity of worldly goods, as Origen hath it, and these is every Preacher set to pluck up and pull down, and not to think his work done till he seeth the ruin of these Kingdoms in his people, and the Kingdom of God built up in them, which is when his Word ruleth in their hearts and lives in all things.

I see a rod of an Almond tree, I will hasten to perform it. Here is Hebr. an elegant Paranomasie, I see, saith Jeremiah, an almond-tree 〈 in non-Latin alphabet 〉 , and the Lord saith, I am 〈 in non-Latin alphabet 〉 vigilant, or hastening to perform my Word; let the first words be rendered according to the proper signification, and they are, I see a vigilant or hastening rod] but the same word serveth also to set forth an Almond-tree, for the speedy coming out of the leaves thereof, even before any other tree, and is commonly so used. Hereby then the Lord shown, that the judgments which Jeremiah should threaten, should not be deferred long, but come speedily. According to this Vision almost Diodorus writes of a rod or staff (for the same word signifieth either) with an eye upon the top of it, used by the Egyptians, as an emblem of divine Providence seeing and ruling in all things; so by this vigilant or hastening rod seen, the Lord shown that he would not sleep, but be vigilant to accomplish his word of threatening with all speed. The Chaldee Paraphrast and some others understand by this rod Nebuchadnezzar, as he is called Isa. 10. 1. which differs little. Calvin thinks, that not only the hastening of the judgments threatened is here set forth, but also of the promise made, for his Word, over which he saith he will be vigilant, equally respecteth pulling down and building up, which was spoken of verse. 10. whereunto I readily assent, nothing as well for the comfort of humbled and penitent [Note.] sinners, as for the terror of the impenitent, that the comfort promised shall come speedily to the one, as judgments threatened to the other, yet first plucking up, and then building, according to the order before-going.

I see a seething pot towards the North. See the like Ezek. 11. and Ezek. 24. Jerusalem being hereby set forth, which as a pot had fire put under it by the Babylonians coming out of the North, when Nebuzaradan burnt the City, so that by these two, the vigilant rod (as the Vulgar renders it) and the seething pot, one and the same thing is meant. Thus some, but Calvin takes that of the rod of a watchman, as he renders it, for a further illustration of that which was said before, that he had set him over Nations and Kingdoms to pull down, &c. for to this end he showeth him his rod, whereby as having power enough, the foresaid Kingdoms should be pulled down, as Egypt was sometime by Moses with his rod. And therefore in alluding to these words of the rod of a Watchman, he addeth, I will watch over my word to do it, that is, Question not thou, saying, How shall this be, that I a child should overthrow and build up Kingdoms? thou seest my rod or scepter, the ensign of my power, Go on therefore to speak according to my directions, and doubt not but that I who set thee awork, will be as ready and vigilant to perform by thee that which thou speakest, as thou canst desire. Thus Calvin. Neither doth Jerome differ much from him, and is indifferent about rendering the words either A rod of an Almond, according to Symmachus and Theodotion, or the vigilant rod, according to Aquila; because (saith he) a Nut or Almond hath an hard shell, and must with hard knocking be cracked to come to the kernel, and that is bitter, but the kernel sweet; so the rod of God which is harsh and bitter, brings a sweet fruit of virtue and joy at the last, according to that saying, The roots of learning are bitter, the fruits sweet. And this seems to me to be best, and therefore, although it be hereby shown also, that judgments threatened by Jeremiah at the word of the Lord should come speedily, yet the sign next seen, and this, are not all one but divers, this extending further both to pulling down and building, and to confirm that which was before-said in setting up the Prophet in so great authority, that being restrained to the judgments to come by Nebuchadnezzar. The boiling pot now seen, is by some, saith Calvin, interpreted of Nebuchadnezzar, but indeed Jerusalem is hereby set forth, together with all other Cities of Judah. For as fire put to a pot with flesh in it makes it boil, and in continuance of time to waste away; so the Lord would hereby show, that it should be done to the Jews in Jerusalem, and in all the other Cities of Judah by the Babylonians, who together with the Assyrians, now being one Kingdom, dwelt northward, and possessed all other parts, except the east, where the Persians and Medes lived: To express which he addeth, From the north cometh evil upon all the inhabitants of the Land, that is, the Land of Judea, as is further expressed, verse. 15. Some say, That the Kings of Babylon and Persia had fire carried before them in a pot, that by the wind and rain it might not be extinguished, having it in reat veneration, as a god; and if it were so, then here is an allusion made to that custom. But it is not said, a pot boiling or burning coming out of the north, yet as much in effect is said, The face thereof from the face of the north; and the word rendered boiling, signifieth either blown up, or burnt with fire; and the Vulgar Latin hath it, Ollam succensam, and therefore I cannot but like well of the fore-going Allusion, and of applying the burning pot to Nebuchadnezzar, who came from the north, it being common with the Hebrews, when they would set forth coming from any part, to do it by saying from the face thereof, whereas if Jerusalem, to burn which he came, had been meant, it would rather have been said, the face thereof was towards the face of the north, from whence the judgment came. And the Lord himself expounds it not of Jerusalem, against which, but of the judgment coming, and for this exposition is the Chaldee against all others, who commonly take it for Jerusalem, but herein one speaks more rightly then many. But why after a rod is there seen a burning pot? Sol. To show, That they who [Note.] will not be reformed by God's rod smiting them, shall be in danger next of his fire destroying them utterly. Gregory makes a moral hereof thus, Mans mind is the pot, that which from the north sets it on fire is the devil, by inflaming it with evil lusts, and then he setteth up his throne therein, as in the next words, verse. 15.

And I will bring all the families of the north, and they shall set each one his throne, &c. Here he amplifieth his judgment by Nebuchadnezzar threatened, by mentioning the Nations and Kings that should come with him against Judah: for that many Kings should help him is intimated, in saying, They should set their thrones in the gates of Jerusalem, that is, sit there as Lord's and Kings after the subduing thereof.

I have made thee this day a defensed City, and an iron pillar. To confirm Jeremiah's mind that he might not fear his oppugners, how violent soever they should be against him, he compares him not to a most strong house, but a most strong City, as the Church is compared to a City set upon an hill, that is impregnable, and to an iron pillar, which is yet longer lasting, as not being subject by fiercest winds and tempests to be demolished or hurt, in which sense the Church is called, The ground and pillar of truth; and Cephas, James and John, pillars, Gal. 1. 9. And how should it come to pass, that Jeremiah a man alone should stand so strong against Kings, Rulers and Priests, but because as the Lord here saith, I will be with thee? and what can all the wicked [Note.] of the world do against one Minister armed with his power?

CHAP. II.

I Remember thee the kindness of thy youth, &c. Jerome, I have called thee to mind, pitying thy youth. But it may with more sense be rendered according to the Hebrew, I recorded the mercy shown to thee in thy youth, and the love of thy espousals; that is, I call to mind and compare my great mercy shown to thee, whenas bringing thee out of Egypt, and through a barren wilderness, causing thee to follow me, as a wife her loving husband, and taking care of thee, as my first fruits, which are most holy to the Lord, so that I brought evil upon all that went about to eat and devour thee. When I compare, I say, this my gracious dealing with thee, and thine apostasy and forsaking me together, as followeth verse. 5, 6, 7, 8. I cannot but as I have great cause challenge thee therefore, and call thee to an account to give me a reason why thou hast dealt thus by me, and if thou canst give none, to make thee ashamed that thou mayest yet repent, being otherwise ready to deal with thee according to thy deserts, verse. 9. &c. Ezek. 16. this comparison is set forth more at large, both touching God's mercy most undeserved on the Jews part, and the abominations committed against him on their part. Calvin expounds the first words of verse. 2. as I have done, viz. not as implying any love or goodness in them, whereby the Lord was moved to deal so graciously with them, but it was the mere mercy of God, from whence it came that he espoused Israel to himself, and the history of their murmurings and rebellions from the beginning of their deliverance out of Egypt, showeth the same. Wherefore these words, The love of thy espousals] are to be understood passively, not actively as if their love towards God, but his love to them were hereby commended. And this, he saith, is here spoken of, to show, why he now sent a Prophet again unto them, before he would destroy them, to move them to repentance: Because to such as upon whom he placeth his affection, his love is constant, making him never to leave dealing with them about Reformation, till that they being desperate and incorrigible, he must needs deal with them by judgments to their destruction, but still when he is forced to this, he will finally upon their repentance, to which he drives them by judgments, show mercy again unto them in greater measure then ever. Isa. 30. 18. Chap. 49. 65, 66. Thus also Jerome, Rabanus, Thomas Aquinas, Vatablus. Others, as mercy is first spoken of, and then love, and following the Lord in the wilderness; so understand the mercy of God, wherein he began to Israel in Egypt, being miserable and without all form or beauty, in bringing him out, and then the love of their fathers, whereby they answered the Lord's mercy at the first bowing and worshipping him, and willingly following him, and professing to yield all holy obedience to his Laws, so Chaldee, Lyra, Hugo, Dionysius, and to this do I subscribe, as most probable. And then Israel was Holiness to the Lord and his first fruits, as being adorned with holy Laws and Ordinances above other Nations, as a bride hath glorious Ornaments put upon her to increase her beauty, and to make her more amiable to her husband, and she being then in the prime of her youth also, intimated by the word [first fruits] And the Lord to show his love towards her would suffer none to wrong her, but rebuked even kings for her sake, as the king of Amalek, Moab and Midian, of the Amorites and Bashan.

What iniquity have your fathers found in me that ye are gone after vanity? Having before mentioned God's mercy towards them, and their fathers answerable love and submission at the first, now he challengeth them for that leaving him they followed after false gods, contrary to that which they were bound to do for his great mercies formerly recorded to have been shown to their fathers. And then in speaking of his mercies more particularly, he saith, Which brought them out of Egypt through the wilderness, a land of deserts and pits, of drought and the shadow of death, where no man liveth; yet they being above six hundred thousand were here kept alive forty years by God's feeding of them miraculously.

I brought you also into a fruitful land, but ye defiled it. Priests, Pastors, Teachers of the law, and Prophets prophesying by Baal, for the last of which the four hundred Prophets maintained by Jezebel, and prophesying to King Ahab, were most notorious, where ye may see what Baal was in my Commentaries upon that place. Hereby it appears, that the corruption was universal, overspreading both People and Priests, who were Pastors and Teachers of the Law also. The words setting forth Teachers here, are 〈 in non-Latin alphabet 〉 holding the Law, for such were the Priests by their Office, Mal. 2. 7. which made their sin the greater, as S ^t Paul reasons against wicked teachers, Rom. 2. 21. By Pastors, Rulers in the Commonwealth are as well set forth as Priests, who were spiritual Pastors, of these it is complained that they transgressed; of Teachers, that they had not known God, or inquired after him, they were idle and ignorant, and the Prophets prophesying by Baal were such, as though they did not professedly serve Baal, but pretended to speak from the Lord, yet they spake not by his Spirit, but by a lying spirit, the devil, to make men secure in their sins, for what are Idols but devils?

Therefore I will yet plead with you, and with your children's children. By saying Yet, he intimateth some judgments brought upon them already, for which they haply thought that they should now go scot-free, God being satisfied by the punishments, which he had already laid upon them. But he contrariwise threatens, that he will not thus make an end, nor having brought more upon them, but if their children and children's children went on in their sins, he would go on in punishing generation after generation.

Passover to the isles of Chittim. That is, of Grecia; By Grecia, all the Countries of Europ being meant. And to Kedar, that is, the Eastern parts of Asia, where they knew not the true, but worshipped false gods, yet for their constant cleaving to the gods at the first received by their Ancestors without change, they shown, that if they had had the knowledge of the true God, they would much more have cleaved always to him only, whereas the Jews receiving from their Ancestors the worship of one God, were fickle and inconstant, changing his glory into that which profited not, that is, instead of him the most glorious God of heaven and earth, worshipping Idols in whom is no help, as in such as have ears and hear not, eyes and see not, &c. For as Xenophon saith, It was an Oracle of Apollo, that those gods are rightly worshipped, which were delivered of Ancestors; And this he greatly applaudeth: And it was a maxim amongst the Heathen, No novelty pleaseth God, But in condemning the Jews inconstancy in their Religion by the Heathens constancy in theirs, he doth not commend them or any, that being in a way of superstition will not go from it; but only he showeth, that the judgment of the Jews shall be far more heavy, because they were more stupid, and did more grossly then they; as Chorazin is threatened by Sodom and Gomorrah, Mat. 11. Touching the word Chittim, it doth also signify Italy as Num. 24. 24. Dan. 11. 38. or Cyprus the Island, as Jos. l. 1. antiq. c. 11. or Grecia, 1 Mac. 1. c. 8. 5. So that it may well be taken for all the western parts, as Kedar (which hath the name from Kedar the second son of Ishmael, Gen. 25. 15. who with his Kedarens and other Ishmaelites and Arabians inhabited the eastern parts) is put for all the eastern Countries. The meaning then is, Go to the farthest parts west, set forth by the Islands of Kittim, and again into all parts lying eastward, and learn to be ashamed of your most unreasonable lenity and inconstancy in matter of divine worship, which is a thing of so great moment, and be the more confounded by thinking how little their gods have done for them, and what great things I have done for you.

Be astonished, O heavens, at this, and be ye horribly afraid. As Isa. 1. the Prophet bids, Hear (O Heavens) as having no hope that the Jews would hear or be moved; so Jeremiah in this place turns to the heavens, as if so horrible a thing were done in the sin wherewith they were before charged, that the very dumb and senseless creatures could not but tremble and be amazed at it, for the provocation of the almighty Creator hereby. For when a father is angry and storms against any of his children, all the rest fear. Be ye desolate, Jerome, Be astonished, and gates thereof be desolate. For the word 〈 in non-Latin alphabet 〉 may be taken either for his gates] as Jerome renders it, viz. having a prick above 〈 in non-Latin alphabet 〉 to the right hand, but on the left it signifieth fear, and thus it is here pricked, and therefore best expounded so; and if we expound it with Jerome, by gates, the particle 〈 in non-Latin alphabet 〉 agreeth not with 〈 in non-Latin alphabet 〉 heavens being of the plural before-going. The word rendered, Be desolate, signifieth also, be dry, or barren as a desert, another expression of the greatest commotion through terror that may be, causing the aëry heaven to go from it wonted nature of humidity to moisten the earth and make it fruitful by being turned into the likeness of a dry wilderness. And indeed the horrible sins of men reach up in their poisonous quality to heaven to make it to degenerate into dryness, like that of brass or iron. As a man through amazement is for a time like a stone ceasing to do the actions of a man, so the heavens to do theirs.

They have forsaken me, the fountain of living water, &c. That is, by leaving the true God, who likeneth himself to a Well of living or spring-water, because such were most necessary for the sustentation of life in those dry countries, as appeareth in Isaac's digging of Wels, and his joy at the finding of springs, the benefit whereof the Philistines envying him stopped them up, whereupon great strife sometimes arose. For which cause also Christ calls us to him, as such a fountain, saying, He that thirsteth, let him come and drink of the water of life freely. But false gods were as broken cisterns that could hold no water, the water that is in them is pudly and not clear, as coming by the fall of the rain, and it also consumeth soon away, if the cistern hath rifts; so are [Note.] Idols to those that serve them, in a drought of judgments coming they can stand them in no stead; but the true God is always to such as serve him as a spring of water in the greatest drought, and so it is well with them when others perish through thirst, Psal. 37.

Is Israel a servant? an home born slave? Why is he made a prey? As if he had said, Doth any man ask the cause now, why Israel is in misery, being made a slave and a prey to other Nations? It is not because he was so born, he was by God's adoption and grace a son, an heir, lifted up above all other Nations, when God chose him for his peculiar people. Therefore the cause is plain why he is now in this misery, viz. that before-shown, his forsaking God the fountain of living water, &c. The Lions shall roar upon him, &c. that is enemies like Lions; for taking him as a prey, it is a Metaphor made more plain in the next words, wherein they are said to burn up his Cities, and to leave them without an inhabitant: for so it happened after unto them afterwards in Zedekiah in his time by the Chaldees.

The sons of Taphanes and Noph shall break thine head. Noph was the Metropolitan City of Egypt, and Taphanes another like it, wherein Pharaohs Court was, so that hereby destruction is threatened by the Egyptians, with whom they made confederacies, and in whom it is often objected against them that they trusted for horses. Their head that was broken by them, was Josiah, who rashly going against the King of Egypt, was slain by him, and then he put the Jews to tribute at his pleasure.

He concludes as he began verse. 13. by forsaking me they have brought this upon themselves, and then admonisheth them against the Egyptians evil manners, saying, What hast thou to do in the way of Egypt to drink the waters of Sihor? When they were in danger by the Assyrians, they went to Egypt for help, and when by the Egyptians to the Assyrians, and they being both gross Idolaters, to please them, as they had need to use the help of either of them to curry the more favor, they set up their Idols. This the Prophet here reproveth, as one would do a man in his misery that seeketh to such as cannot help, but to increase his misery, leaving him that alone hath power to help indeed. For by going to the waters of Sihor, or troubled waters of Nile in Egypt, as the word signifieth, he meaneth their seeking help from Egypt, and by the river of Assyria next named, that is, Euphrates, seeking help from them, in both which they did rather against, then for their own good, as experience had and should teach them.

For of old I have broken thy yoke, &c. Hieron. Thou hast broken thy yoke, expounding it of the yoke of wedlock, whereby the Lord had yoked Israel to himself. But in the Hebrew it is, I have broken thy yoke, and so the sense will be best, if it be understood of the yoke of their bondage in Egypt. The Lord hereby showeth, what little reason they had to forsake him for new gods, or in seeking help from Egypt or Assyria, because he had done mightily for them in bringing them out of Egypt, yea and not only so, as Calvin hath it, but when any other Nation put an heavy yoke upon their neck, as we read in Judges that many Nations did, upon their crying to him he from time to time delivered them. And thou saidst, I will not transgress. So it is in the Margin of the Hebrew Bible, but in the Text, I will not serve. Thus also in divers other places another word with some difference is put in the Margin, as I take it, for further explication; for take it as in the Text only, I will not serve, and the sense will be left ambiguous, whom wilt thou not serve? but by the word in the Margin it is made plain, I will not transgress by serving Idols, for so Israel had often done, and was brought into bondage, and cried to the Lord, at what time doubtless they renounced the service of Idols for a time, yet, as here followeth, they soon went after them again upon every high hill, and under every green tree, which were places chosen by the Heathen for Idolatry, as hath been often shown.

Yet I planted thee a noble Vine. Here after plainly reproving their Idolatries, he doth it further metaphorically, saying, I planted thee a noble Vine, set forth Heb. by Sorech, of which see Isa. 5. and as there, so here he is accused for degenerating to the bringing forth of four grapes.

Though thou wash • st thee with niter, and takest much sope. Niter and Sope, or the Herb Borith, as it is in the Hebrew, and rendered by Jerome, grew in those countries in moist places, and was used by Fullers to make things spotted and foul white, there being the same virtue in it and in niter. They by reason of their sins are here compared to clothes all filthy and spotted, and so much as that these scouring and cleansing things in a great quantity being used in washing them, they cannot be made white: so they that have long been accustomed to live in foul sins cannot by temporal castigations be cleansed through repentance, but must endure the burning of the fire at that day, when the fire shall try every man's work; so Jerome; but in this last how unsoundly, see in my Commentaries upon 1 Cor. The meaning of this place is, That the pretexts whereby the Jews coloured over their sins, either denying them, or pretending themselves to be holy, because peculiarly chosen of God, and they had his Laws and Ordinances, and were frequent about them, or whatsoever else they could devise to say in their own justification was, but to seek with outward things to wash away inward spots and blemishes, such as those of sin were, to do irritum opus, to labor in vain. For still their sins remained as black brands before God, although they might be whited over before men. A thing to be considered by all those that outface their just reprovers, and impudently justify themselves in their evil doings, they do but wash a Blackmoor, to the all-seeing eye of God they are as black still as ever; yea [Note.] by denying and justifying themselves their sins come to be marked of God never to be forgiven, where, in confessing and forsaking them prevails for mercy.

See thy way in the valley, know what thou hast done; a swift Dromedary traversing her ways. Calvin, Corripiens vias suas; but the word signifieth properly running over her ways; Jerome, Levis cursor explicans vias suas, expounding it of a Do most swift of foot in running after the prey, which she desireth; and the like he saith of the wild Ass running after his pleasure, whom none will pursue to stay, as knowing it to be but lost labor, in her month they shall find her, that is, in her filthiness. So the Jews by denying their sins, and their going after Baal, thus thinking to wash away the blemishes thereof, are yet known very well enough to God to be swift as a Dromedary to go upon the way, that is, most earnestly carried on after such abominations, and no Prophets of the Lord by admonishing them can stay them from running wildly on in sin, anymore then such as pursue a wild Ass in the wilderness can stay him. But as that Ass is in her month found in her filthiness, so after much labor and pains taken in seeking to reclaim the wicked, they are found still in the end in the filthiness of their sins. Calvin understands this, as spoken to the Jews for denying themselves to be Idolaters, as long as they worshipped the true God, and acknowledged Baalim to be but lesser gods of an inferior rank, even as the Papists say touching their Idols, they worship God only, and use Images but as remembrances, and therefore in so doing they cannot be charged with sin. Of their way in the valley he speaks, because there as well as upon hills, they had their Idols Temples set about with green Trees and placed night pleasant rivers. And for the Dromedary he saith, That not her swiftness is so much respected, as the violence of her lust, when she is carried thereby. For the she-asse likewise when she is in the wilderness snuffing up the wind in her nostrils, feeling herself to be at liberty, no man pursuing after her can take her, for she runs on both uncertainly and unweariably, therefore men cease pursuing her, waiting for her month, when she is biggest with foal, and so heavy to the bringing forth that she cannot run, and then they take her. So the wicked Jews were so without all regard of prophetical admonitions, or threatenings carried on in their sins, that their case was even desperate, nothing could now be expected, but that the time coming, when God should see them big with sins, their sins being grown to the full, he should then seise upon them with his judgments, there being no means now to escape, but through the heavy load of sin they must be necessitated to lie under them, and perish forever.

Withhold thy foot from being unshod, and thy throat from thirst. That is, either travel no more into Egypt or Assyria in vain for help, but stay at home and quietly repose thyself upon me, or go not on in sin and rebellion against God, till he being provoked deliver thee into the hands of thine enemies to be carried away Captive bare-footed and thirsty. For the first of these ways Calvin understands it, yielding a good reason, that by their vain travel into far Countries, they did tear out their shoes, and suffered much thirst, because of their going into Egypt, to drink of Sihor, and into Assyria he had spoken before verse. 18. but by sitting still at home in obedience to God, that labor and travel, and their sufferings thereby might be spared. For the second Lyra, and I see not but that the Prophet might herein have respect to either. Jerome is only for a mystical sense, saying, That when they eat the Passover they were commanded to have shoes on their feet, and likewise they that were sent out to preach, are bidden to have sandals on their feet, and all Christians to have their feet shod with the preparation of the Gospel of peace, and we are bidden to come to Christ, and drink of the waters of life, and so we shall thirst no more.

In requiring us then to keep our feet from being unshod, and ourselves from thirst, he meaneth, that we should keep out of the ways of heretics, for this were to be unshod with such shoes, as without which we cannot eat our Passover Christ, or be sanctified by the Gospel against our spiritual enemies corrupting and endangering our souls against whom these arms, and for want of true comfort by Christ the fountain of living water, to be in danger of perishing by thirst forever. Hitherto Jerome. Junius, Refrain from spiritual fornication, the committing of which is set forth by making bare feet and thighs, Ezek. 16. 25. and in Idolaters there is a thirst after it. But it may best of all be understood as relating to verse. 24, where Israel is compared to an Ass running wild, whom man handleth not nor shoeth; so Israel ran wild, eagerly carried after Idols, as an Ass to her pleasure through hunger and thirst, and by bidding, Refrain from being unshod, he meaneth, Leave thy wild running on in Idolatry, and give over this wicked thirst. For the next words, Thou saidst, There is no hope; Not, They are words of neglect on wicked Israel's part; as if he had said, Speak thou and other Prophets what ye will to keep me from the ways that I am going in, ye shall not prevail, for I am desperately set upon them, come what will come of it, I will go after my lovers, and do ye think to stop me from so doing? No, ye shall not. And [Note.] thus doth the wicked man's obstinately going on in sin speak in effect at this day. And therefore (O ye wicked) if ye be ashamed in word to speak so desperately, do it not by your deeds, for thereby ye speak also, as by a lively voice; and when ye speak so, it makes no matter what ye say with your tongues, for ye do but confess God with your mouths, but in your deeds ye deny him, being abominable and disobedient, and to every good work reprobate. Calvin comparing these words, There is no hope] Desperatum est, with the like Isa. 57. 10. where they are found fault withal for not saying so, but here for saying so, saith rightly, here is no repugnancy to that, for there they are reproved for not speaking so when they should, in respect of the evil ways that they were in, and yet had hope of escaping God's judgments: here for saying so in way of shaking off all reproof by the Prophets, as being desperately bent to go on in their own evil ways, notwithstanding their earnest and diligent seeking to reclaim them.

As a thief is ashamed when he is taken, or found out, so is Israel ashamed. Here saith Lyra, the Preter-tense is put for the Future, Shall be ashamed, because it should be thus with them at the coming of the Chaldees, they seeing then no help in the Idols, which they have served and trusted in; for that it is meant so appears by the next words, verse. 27. wherein they are accused for worshipping stocks and stones, but judgments coming, they will cry to the Lord For then comes the time of their being ashamed of this vanity, when they shall see no help to be in their false God's, so that with blushing faces they come to seek help of God, upon whom before he saith, They turned their backs and not their faces. Calvin yet goes upon the Present-tense, and rejects the other, because even then they were as thieves found out, their Idolatry was so palpable, although they denied it. But how their case was yet like a blushing thieves case found out, whenas they were so impudent either to deny their nefas, or to profess a resolution to go on in it still, let the Reader judge, and take the sense, as upon this consideration he seeth cause.

According to the number of thy Cities, so are thy gods. As if he had said, Dost thou in the time of thy distress call upon me, thou hast many patrons of thine own choosing, everyone a god, and thoughtest not me alone sufficient to save thee? Seek not to me then, but to them in whom thou hast trusted, for they are a great many, and therefore if they unite their forces to help thee, thou mayest well have confidence in them: ironically spoken, as Elijah once spake to the Prophers of Baal, 1 Kin. 19.

Why do ye strive with me, doing evil against me? Do ye think that I will hear and save you in the time of danger, although ye call upon me, whilst ye continue to be at variance with me? as indeed all doers of evil are, especially that justify themselves when they are reproved, but are still unreformed.

I have chastised thy sons in vain. The Lord did not only exhort by his Prophets to leave sin, but also used another means of chastisements, for Israel had now suffered grievous things, 2 King. 17. but they were no whit amended, but rather grew worse, for they killed God's Prophets in Manasseh his time. But because it is said [your Prophets] Jerome saith, False prophets are here meant, but most improbably, for they were so far from killing them, that they were encouraged in their sins by them; they are then called their Prophets, because raised up from amongst themselves, men of their own Nation.

O generation, see ye the word of the Lord, Have I been a wilderness? &c. Jerome joining the first word here, Generation] to v. 30. thus, As a lion is your generation wasted, giveth this for the sense. Your sword hath killed your Prophets as a lion, not mine, for your sins brought it, and therefore I call it your sword, & I call them your Prophets, because they that have been already slain, were Prophets of Baal, and others that have hitherto perished were like qualified unto you, for which I say your generation is wasted, that is, a sinful and idolatrous generation. Here is nothing to be objected against this interpretation, but that 〈 in non-Latin alphabet 〉 Generation is in the Hebrew made the beginning of verse. 31. and is distinguished from this word [wasted] especially if it be read thus, Your sword hath devoured your Prophets as a Lion, this generation is a waster, as some read it, and the Hebrew will bear 〈 in non-Latin alphabet 〉 and then the next word 〈 in non-Latin alphabet 〉 may be rendered, Ye, see the word of the Lord, being the beginning of verse. 31. Theodor. follows Jerome. Lyra, Calvin, &c. are for the former reading and interpretation, joining wasting to the word Lion; as if it had been said, Your sword in Manasseh his time was like a Lion to the Prophets; for as Josephus saith, he slew one every day, Antiq. 10. 4. And this I rather assent unto, because I reverence the Hebrew Text so much, that I cannot yield to the amendment of anything therein, so much is in the division of verses. And this first word being distinguished from verse. 30. will carry a good sense being thus rendered, Ye that generation, that is, not human, much less Israelitish, but Leonine, for your devouring of the Prophets sent unto you, See the word of the Lord, I say not to you Hear, no more then I would to a savage beast, for ye have no ears to hear reason, but see with your eyes, for so even beasts can do. Have I been a wilderness unto you? That is, Have I kept you, as it were, in a wilderness barren and destitute of food fit for men, that ye are thus degenerated into Lions, the inhabitants of wildernesses. For they could not but see and acknowledge the great fruitfulness of the Land wherein the Lord had placed them, as being called therefore a Land slowing with milk and honey. Have I been a Land of darkness? Have I not set up the light of my word amongst them, as well as placed them in a fruitful Land, whereby they might see the vileness of their own doings to be humbled therefore, and to lay away all pride and stoutness against God and his Prophets, Wherefore say my people, We are Lord's, we will come no more to thee? Hebr. 〈 in non-Latin alphabet 〉 cometh of 〈 in non-Latin alphabet 〉 Dominari, and 〈 in non-Latin alphabet 〉 nos for 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 is to have dominion. They are then here challenged for abusing the fruitfulness of their Land, and the increase of their riches thereby to make them proud. And it hath reference to that which went before, Am I a wilderness to Israel, See this word of the Lord? See that I am not, but contrariwise most beneficial, for whence else cometh it to pass that ye are so proud and stout, but by reason of your wealth, to harden your hearts against me, saying, We will come no more to thee? that is, we will not obey thee, say and do what thou wilt, We are Lord's, neither do we acknowledge any Lord over us? much like to that Psal. 12. Who is Lord over us? Thus the sense is plain, yet some trouble it by seeking another derivation of the word from 〈 in non-Latin alphabet 〉 to descend, reading it, We are gone down, that is, we are in misery, and can find no help, therefore we despair of help from thee, and will not seek thee anymore. And some, We are gone so from thee after our own wills, as that it is vain for thee to speak to us, for although thou dost, we will not come or be obedient to thee. I rest in the first.

Will a young woman forget her ornaments? &c. yet my people have forgotten me. Here their sin in forsaking the Lord, who was as an husband unto them, and therefore above all to be loved, is further to be aggravated by a comparison taken from a bride, she will neglect nothing in the day of her marriage, which may adorn her and make her the more amiable to the bridegroom: but Israel whom God had taken to wife, wanting all beauty to move him thereunto, although all her happiness stood in being acceptable to the Lord, forgot to deck and adorn herself for him days without number, by keeping herself pure and holy, being contrariwise polluted by base lusts carrying her after false gods.

Why trimmest thou thy ways to seek love? Calvin, Cur bonificas, and so the Hebrew word signifieth, Why makest thou good, or fair, or pleasant thy ways? meaning, after the manner of an harlot tirest thyself for adulterous love to Idols. Therefore thou hast also taught evil women (for it is a feminine) thy ways; Thus he still aggravates their wickedness, making the Church of the Jews, as a pattern of whorish immodesty in using all manner of allurements to entice young men unto her, so that other Nations, Egyptians and Assyrians might learn of her to be yet more wicked, for which he nameth them, Vers. 36.

In thy skirts is found the blood of poor innocents, Heb. in thy wings. But skirts are meant, viz. of their garments that were sprinkled therewith when they slew them, so that there needed no secret search, as in the next words, to find it out 〈 in non-Latin alphabet 〉 non in suffossione, as Calvin renders it, and the word signifies digging thorough, and he thinks it an alluding to Exod. 22. 2. If a thief be taken digging thorough a wall, that is, secretly in the dark, and the meaning to be, Thou didst shed innocent blood not in secret, as such a thief met with in the instant hath his blood shed in the dark, but the blood shed by thee was upon all these, that is, upon all the Prophets boldly and openly reproving thy sins, so that all men might and did see thy savage blood-thirstiness. For he seemeth here to speak again by way of aggravation of their murthering of the Prophets sent to turn them from their sins briefly touched upon ver. 30. R. Solomon, Not in digging thorough like a thief, Exod. 22. Hast thou found the Prophets whose innocent blood thou hast shed, but in all the things before remembered, reproving and seeking to reclaim thee by aggravating thy wickednesses against thee? and this he meaneth by saying, In all these. And this is most genuine, to express which the Vulgar Latin hath it, In all these, which I have before remembered.

Thou shalt be ashamed of Egypt, as thou hast been of Assyria. He had taxed them before for going to Egypt and Assyria, ver. 18. and not keeping at home, reposing their whole trust in the Lord. Now he repeats the same again in other words. Why runnest thou up and down to change thy ways? Sometime being in danger by Israel and Syria seeking to Ashur, as Ahaz did, and sometime being in danger by Assyria, to seek to Egypt, as it is generally conceived that Jehoiakim and Zedekiah did, which made them rebel against the King of Babylon. But they reaped nothing but confusion hereby: for Manasseh was carried captive into Babylon, and when Nebuchadnezzar came against them, the Egyptians stood them in no stead to save them, although they sometime came out with an Army to help them, and the Chaldees departed.

Thou shalt go forth from him, and thy hands upon thy head. Heb. 〈 in non-Latin alphabet 〉 by Calvin rendered, for this, that is, because of this thy wicked deserting of me, and seeking help from Idolaters, thou shalt go into Captivity full of sorrow, a sign whereof is going with hands laid upon the head, as Tamar being deflowered by Ammon is said to have done.

CHAP. III.

THey say, If a man putteth away his wife, and she becomes another man's, &c. Having threatened them with God's judgments for their Idolatry, now he seeketh to move them to repentance, by showing that notwithstanding that their foul sin, he would be ready to do by the Church of the Jews, his wife, as no man (themselves being Judges) would do by his. For he would receive her to grace and favor again: For (they say) Hebrew is 〈 in non-Latin alphabet 〉 dicendo, which showeth it to cohere with Chap. 2. 37. therefore it is rather to be referred to the Lord threatening them, and now saying or telling how they might under his protection be safe from their enemies, Egyptians and Assyrians: So Vatablus and Hebraei, Hieron. Vulgo dicitur; some supplying the word dicitur, dicendo dicitur, and this is most followed, and therefore I have expounded it accordingly.

In the ways thou sattest for them, as the Arabian in the wilderness. That is, Thou waitedst for an opportunity to idolize, as a thief, for such were the Arabians lurking in the wilderness, lurking for a prey, which shown them that were not only by seducement carried away, but made Idolatry their trade, as if having gotten more gods to protect them, they had gained a great booty, and should now be more safe and secure.

Therefore the showers have been withholden, and there hath been no latter rain, and thou hast had an whores forehead. That is, Thou hast been judged according to the threatening Deut. 28. That the heavens should be as iron, &c. wherein Lyra saith, he hath reference to the great drought of idolatrous Ahab's time, Calvin to some great judgment of drought not mentioned, both yet agreeing in this, that it is spoken in way of aggravating the Idolatry of Judah more, who (notwithstanding this, of which they could not but be sensible that it came for Idolatry, and persecuting the servants of God, who opposed this foul sin) went on still impudently like a brazen faced harlot, who is daunted or made to blush for shame by nothing that can be done unto her. And he speaks of the later rain in particular, because it was for them most necessary, being a rain that commonly came a little before harvest to make the corn in better case against the time of reaping, which otherwise in that hot country would have been more dry and husky and unprofitable.

Wilt thou not from this time cry unto me, thou art my father, &c. Vulg. Ergo amodo voca me (pater mi) therefore from hence forth call me father, Hebr. Callest thou me not from this time my father? That is, wilt thou not be moved by so great judgments to return again unto me, as thy only God and father? And the leader of thy youth, that is, thy husband in time of youth, when love betwixt man and wife, and desire of either to other is greatest. It is the voice of a most kind husband to his most unkind wife, that would fain have her reconcile herself to him again.

Will he reserve his anger forever? These are the words of the Prophet to move her the more to say, as she is bidden verse. 4. thou hast not to do with an unplacable God, if there were in thee but a relenting heart, his anger against thee would soon be gone: Thou hast spoken and done evil things as thou couldest, that is, although thou hast done all the evil that thou couldest, yet God is placable, if now thou wilt return, Hebr. and Vulg. And thou couldst, that is, saith Lyra, by God's permission, or rather, and thou couldst find in thy heart to do so against me thy most loving husband, all this notwithstanding I am ready to receive thee. And this is enough to make the heart of any [Note.] sinner to melt, that God is so loving and ready to be reconciled, and neither harden himself against him, as no woman will do that hath been notorious against her husband being so kind, nor despair of grace, as Cain did.

From verse. 6. to 12. he compareth Israel and Judah, that is, the two Kingdoms together, one of which, that is, Israel was already divorced for her Idolatry, when she was delivered into the hands of the King of Assyria in Hezekiah his time; then the other, that is, Judah, feigned a turning to the Lord from Idols when Hezekiah brake them all down, but the people turned not truly, for which it is said, That Israel was more justified then Judah. To [Note.] make a show of zeal and piety, but not to be zealous against evil indeed, is worse then to be openly wicked.

Proclaim these words towards the north. Having hitherto shown the greatness of the sin of the Kingdom of Judah, condemning her more then Israel, because she would not take warning by the judgments already come upon Israel, now he is bidden to cry aloud towards that Country, into which Israel was carried captive, viz. Assyria, which lay north, although they were carried more eastward into Persia, yet the north must be looked at, as the Country that carried them. Now towards them must he cry, not that they could hear him, but that the men of Judah might hear and be further moved to repentance, and in time this Prophecy might be brought to their hearing, and they might also be stirred up hereby. Return, and I will not cause mine anger to fall upon you, Jerome, Non firmabo iram meam in vos, I will not settle mine anger upon you, which is indeed the very meaning. For his anger had already come upon them to the uttermost, but if they would yet turn, it should not continue, he would not go on to press them herewith forever, as the next words plainly show.

Only acknowledge thine iniquity, &c. and that thou hast scattered thy ways to strangers, &c. Hebr. Only know, that is, consider the foulness of it, and justify not thyself, but confess it and turn therefrom, as v. 14. By her scattering of her ways to strangers, he meaneth after the manner of harlots, that go sometime to one place and sometime to another to allure to their whorish love, not a few, but somany as they can, so that Judah had sought to increase her superstitions and idolatries, taking for gods those that she could find in any Country. And hereby she must know that her sin was yet more aggravated, that she had not obeyed the voice of the Lord, having his word to instruct and urge her to worship and serve him only, she wandered thus notwithstanding.

Turn, ye rebellious children, for the Lord is your husband. To turn he exhorted them verse. 12. now he repeats the same again, that his kindness might yet more appear more then of any other husband in the world, after a divorce, and his wife being married to another man. But he enforceth his exhortation here by a new argument: some render the word, Hath ruled over thee; some, Thou hast been irksome to the Lord, as Calvin showeth, but it is best rendered, Thy husband] hath ruled over thee, as a loving husband. And I will take you one of a City, and two of a family, and bring you to Zion. That is, if ye turn, although but one or two amongst a great many, all the rest hardening their hearts by unbelief. And in saying so he prophesieth of that which came to pass under the Gospel, there were but a very few in comparison of that whole Nation that were converted. Yet here is encouragement to [Note.] a few turning, if but one or two in a City or Town, they shall be accepted of nevertheless, according to that, Fear not little flock, it is your Fathers will to give you the Kingdom, Joh. 10. 28. And it is still so at this day, they are very few amongst a multitude that be true converts in any Town or City, although all profess the Christian Religion, the most serving still either the Idol of profit by covetousness, or of pleasure by sensual living, or trusting to lamps without oil, or by itching ears turned away from hearing lawful Preachers, to ignorant and impudent phantasticks. And I will bring you to Zion, that is, to the Congregation of the faithful, which is called Zion, Heb. 12. 22. And I will give you Pastors] These were the Apostles and apostolick men sent out to preach the Gospel.

They shall say no more, The Ark of the Covenant, &c. This is a Prophecy of the abolition of the legal service, which was before the Ark, standing in divers rites prescribed under the Law, but under the Gospel there is no more the Ark, which was of old made for divine Worship, neither shall any other be made instead thereof, which is intimated in these words, And it shall not be done anymore, that is, according to that which was done under the Law by adoring God towards any place, as most holy, by offering Incense or Sacrifice, or by Priests clad in garments made of purpose, but the worshipping of God now shall be only in spirit and in truth, resort being made to places dedicated to God's worship, not for any holiness in them more then in others, to make our service the more acceptable to God, but only in respect of their separation for orders sake, and to avoid confusion, from profane or common use, to an holy, of the faithfuls coming together there about the duties of piety. So that neither can the practice of the Formalists of late in adoring towards [Note.] the Lord's-Table, or of injoining peculiar garments in the public Ministration be justified: or of the Separatists that will have meetings rather in private houses to public worship, then in such as have been anciently set apart for this end and purpose. And by this we see a just cause not only of our separating from the Church of Rome, by a Reformation in Doctrine, but even in outward Rites and Ceremonies; and also, why a further Reformation hath been of late made by abolishing the Rites prescribed in the Book of Common-Prayer, although I will not say so touching the Prayers themselves, leaving every Minister to the immediate guidance of the Spirit in his public prayers, and not tying the most unable to some forms that may be without all exceptions. And Calvin himself instead of justifying this, condemneth it, and yields divers solid reasons against it.

At that time they shall call Jerusalem the throne of the Lord, and all nations shall be gathered unto it, &c. That is, the Church set forth under the name of Jerusalem, shall be called The Kingdom of heaven, or of God, as it is oftentimes by our Lord, and people of all Countries shall be converted to the faith, and so made one though far distant in place with the Church, which was first gathered at Jerusalem, bearing therefore the name of that City, and being as it were the mother of the rest.

At that day the house of Judah shall walk with the house of Israel, and they shall come together from the north into the Land, &c. Hitherto all things are plain, and evidently shown to pertain to the time of the Gospel, but how doth this agree? Nay is it not rather necessarily to be understood of the time of their return from the Babylonish Captivity? Calvin indeed understands both this and verse. 16, 17. so, as if he had said, when upon their humiliation and conversion from Idolatry the house of Judah and Israel should be brought home again, they of Judah should not boast of the Ark being amongst them anymore, as challenging to themselves a preeminence for it over them of Israel, as formerly they had done, being always full of enmity and quarrels one against another, till the time of their carrying away into Captivity, but all jointly should call Jerusalem the throne of the Lord, joining their forces together to build and make that City glorious again, as the seat of the great King of the whole world. And the Nations, that is, the ten Tribes should be gathered to it, there to serve the Lord again, as before their division into two Kingdoms, the ten Tribes being called here all Nations, because so many in comparison of the Nation of the Jews. Then they shall come out of the north, whither soever they have been by their northern enemies carried away, lovingly together to their own country as one people, and never be unkindely divided anymore, as they had been. Thus also saith Lyra; some Hebrews expound it, saying, That it was accordingly fulfilled at their return so famous under Cyrus King of Persia, when they had no Ark of the Covenant anymore. But R. Solomon of that which shall be done at the coming of the Messiah, whom they still so obstinately expect. But he confuteth that exposition of those Hebrews, 1. Because Jerusalem could never have so glorious a name as the throne of the Lord given unto her after their return, forsomuch as she was sometime under the Persian, sometime the Grecian, sometime the Egyptian and Syrian, and sometime the Roman, and never grew up to a free Kingdom anymore, or if it did in Prince Alexanders days, who entitled himself King, when he was Prince and High Priest, it was but for a short time, and so troublesome and declining from the first time that he began to do so (as I have shown in my Continuation of the sacred History) that it is not worthy for this of so high a name. 2. Because it is said, All Nations shall come unto her, which was not then fulfilled, and that expounding of all Nations, of the ten Tribes, is no way justifiable, forsomuch as not they, but Heathen Nations, which never knew God before, are everywhere meant thereby. Neither doth it help, which Calvin bringeth for further confirmation, That by all Nations the ten Tribes are meant, because it is said, And they shall no more walk after the imagination of their evil hearts; which cannot well be understood of the Gentiles, for they always did so, but of Israel who was at the first better taught, but for a time had so degenerated, but now should do so no more. For it is spoken both of Jews, Israelites and Gentiles altogether, it being meant that after the receiving of the Christian faith, they should degenerate no more into heathenish Idolatry, but that amongst them the true faith should be upheld, though not always apparently, to the worlds end; for all Nations shall never be broken off after their insertion into the true Olive, as the natural branches, the Jews, for their infidelity were. And from this clause it is evinced, that the ten Tribes are not meant by all Nations, except some elect ones of them embracing the faith of Christ, because they that returned from Captivity after that, walked more abominably in respect of all other wickedness, except Idolatry, then before, especially of their malice against Christ and his Ministers, for which they were by the Romans most terribly wasted, afflicted and destroyed so as they never were before, from the time of their Land lying desolate, being never permitted to inhabit it, or to build their City Jerusalem anymore; but if any lived there since, they lived but as vassals and slaves to the Turk. And to understand by all Nations the ten Tribes, is nothing agreeable to that which was said before of them, Two of a tribe and one of a city, for how could he in speaking of so few call them all Nations, by a name implying innumerable multitudes? Neither indeed did the ten Tribes then come to Jerusalem, but they of Judah and Benjamin only besides Levites, unless some haply of other Tribes living mixed amongst them, since the days of Hezekiah and Josiah for pieties sake, were at the time of Judah's Captivity carried away together, and so at the time of liberty returned together. But this being enough, if not to the expense of overmany words too much confuted, let us see if the expounding of it as fulfilled under the Gospel, may be justified, how did Judah then walk with Israel to Jerusalem? or the Land given to their fathers? Lyra answereth well, This was done when some of the Kingdom of Judah, as Paul of the Tribe of Benjamin, and other Apostles of the Tribe of Judah, going forth to preach the Gospel amongst the Heathen, met with some of Israel, though but rarely, who hearkened to their teaching, who were by their conversion taken as companions with them into the promised Land of everlasting blessedness, being called the Land promised to their fathers, because that of Canaan was a type thereof. And to this in the substance of it agree they that are for the return out of Captivity, as literally meant; but they consent, that all this is spiritually to be applied to the time of the Gospel, both Theodoret, Hugo, Thomas and Calvin.

But I said, How shall I put thee among the children, and give thee a goodly heritage of the hosts of the Nations? He had said before verse. 17. that all Nations should be gathered together to Jerusalem, which should then by them all be accounted the Throne or Kingdom of the Lord, and verse. 18. he saith, That Judah together with Israel should walk to the promised Land, that is, be also converted to the faith of Christ, and so become members of the Church militant here, and afterwards of the Church triumphant in heaven; for the Church both militant and triumphant is set forth by the name Jerusalem, because from thence they went out that preached the Gospel, and there a Church was first gathered. Now he demands by way of admiration, how this should be, that a people so rebellious, and for their rebellion cast off, should thus be dealt withal as children, to have so goodly an inheritance: and he calls it, The pleasant heritage of the nations hosts, because the Nation of the Jews rejecting the Lord's gracious offer at the first to bring them into this inheritance, when the Gentiles joyfully accepted of the offer. And well may the Gentiles be set forth by this name, The hosts of the Nations, for their great multitudes, and to denote the condition of Christians, they are a Militia fighting against sin, the world, flesh and devil, Ephes. 6. 12. and the Kingdom of Christ their inheritance, because the Nation of the Jews generally refusing it, the Gentiles thankfully took it. Others bring other Expositions, By hosts of the Nations understanding the Angels Guardians of the Nations, but most improbably. Some, Of the mighty God of the Gentiles, who is the Lord of hosts. Some, Of the fortitude of the most strong one of the Gentiles; but herein they go from the signification of the words; wherefore rejecting all other Expositions, I rest in this, and herein I differ not from Jerome, expounding this heritage of the Church, as I have done, calling it the Land of the Church made glorious by the great multitudes of believers. And I said, Thou shalt call me, my Father; That is, I have devised a way, how that which I have spoken of, seeming in man's reason impossible to be done, shall be effected, thou also shalt be converted and acknowledge me, that is, Christ, thy Father, as it is said of me, Isa. 9. 6. The mighty God, the everlasting Father, whereby he giveth us to understand, That the Nation of the Jews shall be converted, and not ever continue in their infidelity, as the Apostle expounds Prophecies of them, Rom. 11.

As a wife that treacherously departeth from her husband. Here the Lord reneweth his aggravation of their sins, according to verse. 1. that his mercy might be the more magnified, when he should receive so treacherous a wife again.

A voice was heard upon the high places, weeping, supplications of the children of Israel. Here the Lord leaveth complaining any further of the Jews, and looking upon them as coming to him by faith and repentance, breaks out into these words, A voice heard in the high places] So that these words are a Prophecy of the sorrow, wherewith they shall be taken, when once their eyes shall be opened to see that Jesus whom they despised and persecuted, and continued so long in malice against, is the Christ, as is also further set forth Zech. 12. 9. something like to which was done by those Jews that were first converted by Peter: Thus also Junius, understanding by this voice of weeping supplication, their uttering of the words following verse. 21, 22, &c. And this plainly appears to be the sense, from their saying, We come to thee, for thou art the Lord our God. And their lifting up of their voice upon the high places is spoken of in reference to their Land, wherein were many high places, hills and mountains, which were abused to Idolatry; now to show that they should repent of these abominations, it is thus spoken, as if he had said, the voice of them that in times past worshipped in these places contrary to God's express commandment, lamenting their former sins. Thus also Jerome rendering it, A voice of weeping supplication, because they have perverted their ways, taking this for the cause of their weeping, as it is in all that be godly-sorrowful, and the Hebrew will bear it, for 〈 in non-Latin alphabet 〉 signifies most properly, because, and to Jerome consenteth Theodoret, Rabanus, Hugo. And these words, A voice is heard] show [Note.] God's readiness to hear penitent sinners so soon as they begin to turn to him, even before they speak, as the father of the Prodigal met him returning home unto him, and embraced him before he spake. Calvin expounds it of that which was then done, the Israelites weeping and crying when they were by the Assyrians taken and carried away captive, as if this were propounded to the Jews to move them to repentance. Lyra understands it of the Jews in so extreme misery by the Romans when they were destroyed together with their City in that stupendous manner. Some, of the Jews carried into Babylon, but all far wide from the meaning, because the argument now in hand from ver. 17, 18, &c. is manifestly of things to be done under the Gospel, as may appear to any intelligent Reader by the premisses. The Septuagint for these words, A voice was heard in the high places, hath these, A voice heard in labiis, lips, as if it were meant, sounding aloud by the opening of their lips, and this the Hebrew 〈 in non-Latin alphabet 〉 will bear, if the prick above 〈 in non-Latin alphabet 〉 be put in the left horn, but above the right, as we now have it, High places are signified by the same word.

Return ye backsliding children, and I will heal, &c. Here the Lord showeth by what means they should be converted under the Gospel. Christ should come promising to heal the sores and sicknesses of their souls, that is, their sins, as he did Luk. 4. 18. Matth. 11. 28. and where he sets forth himself as a Physician, saying, The whole needs not the Physician but the sick. For hereupon great multitudes followed, and he healed their sicknesses bodily, and many of them withal had their souls healed by being converted; and many more when his Apostles after his departure preached with such success, that at one Sermon three thousand were converted, then the voice was heard here prophesied of, We come unto thee, for thou art the Lord our God, &c. To the end of the Chapter. For then the converted amongst the Jews spake to this effect, and confessed their sins, as here followeth, beginning at John Baptists preaching, Matth. 3. where it is said, They came to Johns Baptism confessing their sins; and Act. 17. many more did the like, and when the time before-spoken of, their re-insertion into the true Olive shall come, such confessions shall be more generally and notably made by the whole Nation. And hereunto agreeth Jerome, although others be for times long before at their return from the Captivity of Babylon.

CHAP. IV.

IF thou returnest (O Israel) saith the Lord, Return to me. Because they were brought in Chap. 3. 23. professing their penitency, and turning to the Lord; now he encourageth them in their doing thus, and calls upon them to do it in sincerity, because amongst them that turn to the Christian profession there be many hypocrites, who think to be accepted of for their outward show, although they go on still in their sins. Against this he exhorteth them to show their turning to be unfeigned, by their putting away of all their abominations, which whoso doth not, his turning is nothing else but hypocrisy. But whoso thus turneth shall never be moved, he rests upon the Lord and his grace in Christ, which shall be as a Rock unto him, so that let the winds blow, the rain fall and the waves beat, yet he falls not.

And thou shalt swear, The Lord liveth in truth, &c. Here swearing is put for the whole worship of God, of which it is a part, because in swearing his name is called upon, and faith in God is shown, that he both heareth and hath power to take revenge upon him that presumes to swear falsely by him, yea and that he cannot for his honor but do it, seeing otherwise he should expose himself to the calumny of evil tongues, which would be ready to say, either he is so high in heaven above, that he heareth not, or he cares not for truth or falsehood. Therefore swearing, The Lord liveth, if it be in truth, argueth one that is truly faithful, believing all the things before-spoken of, and whatsoever else God hath set forth in his holy Word, and therefore living and doing accordingly. If any man sweareth thus, but doth not believe thus to do as God requireth, he sweareth not in truth, but in abominable hypocrisy, forsomuch as he makes a show of a true believer, but in his heart is not. And because that in judgment men show themselves whether they swear thus or no, by each ones dealing justly and righteously with his neighbor, or contrariwise, it is added, in judgment and righteousness. And to denote the time to which this is most properly to be referred, he saith further, The Gentiles shall bless themselves in him; a like passage to which is Isa. 65. 16. in speaking of the times of the Gospel. Yet I do not hold that this, or that which went before Chap. 3. 22, 23, &c. doth so properly belong to the time of the Gospel, but that it was useful for Israel then to teach them how to demean themselves towards the Lord, whom they had so greatly provoked, both by confessing and professing a serious return, that God's judgments already sent might be removed, and his judgments threatened further to come, prevented. And for Israel, it was necessary that serious and hearty turning in truth should be pressed unto them, because they had many times turned only feignedly, for turning to the doing of good duties outwardly, and sometimes putting away Baalim, thinking to be highly accepted of, and to enjoy peace. And this [Note.] is also our case in England, for which we have need to hearken to, and put this precept in practice, before that God's judgments come as a flood upon us, and there will be no stopping of the course of them till we be quite destroyed.

Break up your fallow ground, and sow not amongst thorns. Circumcise your selves. Having prophesied of the conversion of the Jews and calling of the Gentiles, from verse. 12. Chap. 3. hitherto, now he returns again to his former Prophecy of judgments to come from the North, exhorting them by true repentance to prevent them. One of the evil grounds upon which the sower soweth good seed, Matth. 13. is said to be thorny, setting forth men worldly-minded and covetous, to the end therefore that they might not be hindered by worldly cares from profiting by his heavenly instructions, he bids them not to have such hearts, but to break them by contrition for their sins past, for thus the heart is made capable of good instruction to profit thereby, even as the fallow hard ground before overgrown with thorns, when they are stubbed up, and it is broken with the plough to bring forth good seed sown thereupon with plentiful increase. And he meaneth not only the evil quality of covetousness, but also all vices accompanying it, injustice, fraud, lying, oppression, and the neglect of divine duties for mammon.

And circumcise, Take away the foreskin of your hearts. Here he showeth more plainly what he meant by breaking up their fallow ground, viz. the ground of their hearts, hardened in sin through a custom of sinning like ground lying long unplowed. For as the ground is cut with the plough, so was the foreskin with a sharp knife, for a sign of the Covenant betwixt God and Abraham. But when this was commanded to be done without fail from time to time, it was not the Lord's meaning that they should rest herein, as if Circumcision of the flesh had been prescribed for any complacency that God had therein, but that by it as by a figure they might be stirred up to circumcise their hearts, and cast away the foreskins of them, that is, not only the vices before-mentioned, but also all other evils first conceived within, and then coming out by actual adultery, murder, theft, &c. Matth. 15. 19. of which see before Deut. 10. and after Rom. 2. 29. And for the heart circumcision he calleth, and that unto the Lord, intimating, that in their circumcision before men, they gloried, as being for this more excellent then other Nations; but if they would become such indeed, as was intended by God, when he commanded circumcision to them, that is, circumcised in heart by putting away their evil doings, as is further explained by the last words of this verse, then they should be excellent in God's esteem, and recover his favor, so that the fire of his wrath should not break forth against them, as otherwise it should do.

Blow the trumpet, Set up a standard towards Zion, Gather yourselves into defensed Cities. Here he doth ironically bid them stand upon their guard against the evil that was coming, as if they were able to defend themselves against it, as one who knew that his former exhortation to circumcise themselves would not take effect with them. But do what they could by their warlike preparations to save themselves, he threateneth, That evil should come out of the North, the King of Babylon like a roaring and devouring Lion, whom they should not be able to resist, no more then other beasts the Lion, verse. 6, 7, &c. But it may be said, Why are they bidden to circumcise themselves in heart? who can do this but God only? Answ. He meaneth, That they should seek it of God by praying for his grace that they might be enabled to this work, and not resist the motions of his Spirit stirring them up in the preaching of his word hereunto.

Ah Lord God, thou has • • reatly deceived this people, saying, Ye shall have peace. Having prophesied • ow cruelly they should be destroyed, now he speaks to the Lord, by whose just judgment it should thus happen unto them, as they would doubtless say, when they should be under this dreadful judgment by the Chaldees. For there were false prophets amongst them, that cried Peace, peace, whom they took rather to be the Prophets of the Lord then Jeremiah, because he spake harshly to them, and they slatteringly to curry favor with them. The meaning then is, It grieveth me (O Lord) to think that when the evils threatened come upon this people, they should lay the fault upon thee, as if thou hadst dealt otherwise with them then thou promisedst them by the Prophets, forsomuch as some coming in thy name, and by thee permitted so to do, made them such fair promises. But they were worthy indeed for their obstinate going on in sin against the true Prophets admonitions to be so deceived. And this he speaks to the Lord, because they would not hear nor believe him giving them warning against such flattering false prophets. To this effect also Calvin, but Jerome understands it as spoken by Jeremiah, looking back to the promises of Chap. 3. 12, 13, &c. which he not understanding to be of times to come so long after, and now being bidden to prophesy of present destruction to Judah; and therefore not seeing how those promises could be true, he crieth out, Ah Lord thou hast deceived, &c. that is, hast made me, by propounding such gracious promises of peace and prosperity, to deceive them. To Jerome subscribeth Rabanus and Thomas Aquinas. For that of Calvin stands Lyra, Theodoret, Hugo, Chaldee Paraphrast, I cannot think with Jerome, that Jeremy knew not that his former Prophecy of so great good pertained to times to come long after, this of destruction to the times at hand: for the Spirit, whereby he prophesied doubtless enlightened him so, that he knew to what time each prophecy did pertain, or else he should have been like heathen Prophets cast as it were into an exstasie by the devil, as then prophesying they themselves knew not what, not they, but the devil speaking in them; whereas God spake not in his Prophets, using their tongues only as his organs, but by them, first telling them what they should say, and to what end, and then speaking by their Ministry. Wherefore I conclude, as I began, it is said, The Lord greatly deceived them, because they thought that which was spoken by false prophets in his name, to come from the Lord, unless it shall seem best to follow Jerome in another way, which he toucheth upon also, viz. that they were deceived, as it were, by the Lord, because he promising good unto them, Cha. 3. was by them understood, as absolutely promising it, whereas he did it only conditionally upon their consenting together to turn to him.

A dry wind upon the high places of the deserts, not to purge, nor to fan, a fuller wind then those shall come to me. Hereby is meant, that the judgments of God by the Chaldees coming by the sword, spoken of verse. 10. shall also be as a mighty strong wind, for which it is said to come by the high places of the wilderness, being advantaged by the height of the place, and the openness of it, there being no trees to break the force of it, The daughter of my people, that is, Judah, not to purge, &c. as some winds are made use of in winnowing of corn, the chaff being thereby blown from it, A fuller wind then those, that is, more impetuous, bearing down all things, Shall come to me] They be the words of the Lord, and he meaneth, that this wind shall come at his call; for Nebuchadnezzar, although most proud, imputing all his Conquests to himself, was but the Lord's servant to execute his judgments, as he is elsewhere called, and is here intimated by the words added, And I will speak judgments to them, that is, I will speak no more by my Prophets, but by my judgments carrying them away, as by a whirlwind, into Babylon. By the wind purging the floor he meaneth lighter chastisements, whereby he had sought to amend them before, but this wind of the North blowing more full should carry chaff and corn, bad and good all away.

He shall come up as clouds, his chariots shall be as a whirlwind. Now he speaks more plainly, whom he meant by the wind before-spoken of, viz. the King of Babylon, compared for his swiftness in coming, to the light clouds without rain, fleeing in the air; and for his violent bearing down of all things, to a whirlwind; and hereupon he crieth, Woe to us we are undone, that hereby they might be moved to repentance, as he exhorteth verse. 14. Wash thyself (O Jerusalem,) as Isa. 1. 16. wash you, make you clean.

A voice is heard from Dan, and publisheth affliction from Ephraim. Vulgar Latin, The Idol from Ephraim, which Jerome expoundeth of Bel the Babylonians god, brought with them when they came against the Jews: Some, of Nebuchadnezzar their King, who would be worshipped as a god. But the word 〈 in non-Latin alphabet 〉 here used, signifieth nothing but iniquity, or the punishment thereof; and according to this sense it is meant, that their punishment for sin should first begin at Dan, which was furthest North, and then come on to Ephraim which was nearer to Jerusalem. And from these places should some flee to Jerusalem, to bring these evil tidings with crying and lamentation.

Remember to the Gentiles, behold publish against Jerusalem that watchers come. Hebr. Besiegers shall make to hear or to be heard against Jerusalem coming from a far country, they shall utter their voice against the cities of Judah. And thus the meaning will be plain, it being, as if it had been said, Speak no more of the judgments to come upon Judah