Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel
And I was weary with forbearing, and could not stay] Jeremiah's service among the Jews was something like that of Manlius Torquatus among the Romans, who gave it over saying, Neither can I bear their manners, nor they my government. He began to think, with that painful Patriarch, that rest was good, Gen. 49.15. and with the Olive, Vine, and Fig-tree in Jotham’s parable, that it was best to enjoy a beloved privacy. He was ready to say, Bene qui latuit been vixit: And Bene qui tacuit been dixit, &c. But this could not hold with him, he saw well: for as the motion of the heart and lungs is ever beating, and tis a pain to restrain it, to hold the breath; so here,
Ver. 10. For I heard the defaming of many, fear on every side] This passage is borrowed from Psal. 31.13. See the Note there. Some render the text, I heard the defamation of many Magor-missabibs, many of his complices and Coryphaei, spies set a work by him to defame and bespattle me.
Report say they, and we will report] Calumniare audacter, broach a slander, and we will blazon it: set it afoot, and we will set it afloat: give us but some small hint or inkling of ought spoken by Jeremy, whereof to accuse him to the King and State, and we desire no more. Athanasius was about thirty times accused, and of no small crimes neither, but falsely. The Papists make it their trade to bely the Protestants, their chieftaines especially. They reported of Luther that he died despairing: of Calvin that he was branded on the shoulder for a rogue: of Beza, that he ran away with another man's wife, &c. And for their Authors they allege Baldwin and Bolsecus, a couple of Apostates requested by themselves (and as some say, hired) to write the lives of these Worthies, their professed enemies. But anything of this kind serves their turn: and they cite the writings of these runnagates, as Canonical.
All my familiars] Heb. every man of my peace: from such there is the greatest danger. Hence one prayed God to deliver him from his friends: for, as for his enemies, he could better beware of them. Many friends are like deep ponds: clear at the top, but all muddy at the bottom.
Ver. 11. But the Lord is with me as a mighty terrible one] Instar Gigantis robusti, as a strong Giant and mine only champion, on whom I lean. Here the Spirit begins to get the better of the Flesh, could Jeremy but hold his own. But as the ferry man plies the oar, and eyes the shore homeward, where he would be: yet there comes a gust of wind that carrieth him back again; so it fared with our Prophet: See ver. 14.15, &c.
Ver. 12. But O Lord of hosts] See chap. 11.20. and 17.10.
Let me see thy vengeance on them] Some pert and pride themselves over the Ministry, as if it were a dead Alexanders nose, which they might wring off, and not fear to be called to account therefore: but the visible vengeance of God, will seise such one day, as it did Pharaoh, Ahab, Herod, Julian.
For unto thee have I opened my cause] Prayer is an opening of the souls causes and cases to the Lord. The same word for opened here, is in another conjugation used for uncovering, making bare, and naked, Gen 9.21. God's people in prayer do or should nakedly present their souls causes without all cover-shames, or so much as a rag of self or flesh cleaving to them.
Ver. 13. Sing unto the Lord, praise ye the Lord] Nota hic alternantis animi motus estusque. Here the Spirit triumpheth over the flesh: as in the next verses, the flesh again gets the wind and hill of the Spirit. Every good man is a divided man.
For he hath delivered the soul of the poor] i. e. Of poor me, as Psal. 34.4.
Ver. 14. Cursed be the day wherein I was born] What a sudden change of his note is here? out of the same mouth proceedeth blessing and cursing: My brethren, saith James, these things ought not so to be, Jam. 3.10. But here human weakness prevailed: and this part of the Chapter hath much of man in it. The best have their outbursts: and as there be white teeth in the blackest Blackmore, and again a black bill in the whitest swan: so the worst have something in them to be commended; and the best, to be condemned. See on ver. 7. Some of the Fathers seek to excuse Jeremy altogether: but that can hardly be, neither needeth it. Origen saith that the day of his birth was past, and therefore nothing now: so that cursing it, he cursed nothing. (This is l • ke those amongst us who say they may now without sin swear by the Mass, because it is gone out of the Country, &c.) Isidor. that Jeremiah 's cursing is but conditional, if any let that day be cursed, &c.
Ver. 15. Cursed be the man] Let him have a curse for a reward of his so good news. Thus the Prophet, in a fit of impatiency, carrieth himself as one who being cut by a Surgeon and extremely pained, striketh at and biteth those that hold him: or like him in the Poet,
Surely as the bird in a cage, because pent up, beats herself: so doth the discontented person. Look to it therefore. Satan thrusteth in upon us sometimes praying, with a cloud of strange passions: such as are ready to gallow us out of that little wit and faith we have. Resist him betimes. The wild-fire of Passion will be burning whilst the incense of Prayer is in offering: this scum will be rising up in the boiling pot, together with the meat: See Jon. 4.1. with the Note.
Ver. 16. And let that man be] A most bitter curse, but causeless. The devil of discontent where it prevaileth, maketh the heart to be, for the time, a little hell: as we see in Moses, Job, David, Jeremy: men otherwise made up of excellencies. These sinned, but not with full consent. A godly man hath a flea in his ear, somewhat within which saith Dost thou well to be angry, Jonah?
Ver. 17. Because he slew me not, &c.] Why, but is not life a mercy? a living Dog better then a dead Lion? See on Job 3.10. & 10.18, 19.
Ver. 18. Wherefore came I forth, &c.] Passions are a most dangerous and heady water, when once they are out.
That my days should be consumed with shame?] Why but a Christian soldier may have a very great arrear, 2 Tim. 4.7, 8.
CHAP. XXI.
Ver. 1. THe word that came unto Jeremiah from the Lord] This History is here set down out of course. For Jerusalem was not besieged till chap. 32. and Jehoiakim reigned Chapter. 25. It was in the ninth year of Zedekiah that this present Prophecy was uttered, 2 King. 25.1, 2. This Zedekiah was one of those semiperfectae virtutis homines (as Philo calleth some Professors) cakes halfbaked, Hos. 7.8. no flat Atheist, nor yet a pious Prince. Of Galba the Emperor, as also of our Richard the third it is recorded, that they were bad men but good Princes: We cannot say so much of Zedekiah: Two things he is chiefly charged with: 1. That he brake his oath and faith plighted to the King of Babylon, Ezek. 17.16. 2. That he humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord, 2 Chron. 36.12, 13. Hitherto he had not: but now in his distress he seeketh to this Prophet: yea sendeth an Embassage. Kings care not for soldiers (said a great Commander) till their crowns hang on the one side of their heads. Sure it is, that some of them slight God's Ministers, till they cannot tell what to do without them, as here. Kingdoms have their cares: and Thrones their thorns. Antigonus cried out of his diadem O vilis pannus, O base rag, not worth taking up at a man's feet. Julian complained of his own unhappiness in being made Emperor. Dioclesian laid down the Empire as weary of it. Thirty of the ancient Kings of this our Land, saith Capgrave, resigned their crowns: such were their cares, crosses and emulations. Zedekiah now could gladly have done as much. But since that might not be, He sendeth to Jeremiah, whom in his prosperity he had slighted; and (to gratify his wicked Counselors) wrongfully imprisoned.
He sent unto him Pashur] Not that Magor-missabib, chap. 20.1. but another of his name: though not much better, as it afterwards appeared: when, seeing Jeremiah's stoutness for the Truth, he counseled the King to put him to death, Chap. 38.
And Zephaniah the son of Maasciah] Of whom see further, chap. 29.25, 29. & 37.3.
Ver. 2. Enquire I pray thee of the Lord for us] He seeketh now to the Lord, whom in his prosperity he regarded not: so doth a drowning man catch at the tree or twig, which before he made no reckoning of. Rarae fumant felicibus arae, In their affliction they will seek me early, Hos. 5. ult. When he slew them, then they sought him, and inquired early after God, Psal. 78.34. Pharaoh when plagued, calleth earnestly for Moses to pray for him: and Joab when in danger of his life, runneth to the horns of the Altar.
If so be the Lord will deal with us according to his wondrous works] Or, it may be the Lord will deal with us, &c. sc. As he did not long since with Hezekiah, when invaded by Sennacherib. Thus wicked wretches are willing to presume, and promise themselves impunity: See Deut. 29.19. with the Note.
Ver. 3. Then said Jeremiah unto them] He answereth them modestly, and without insultation: but freely and boldly, as a man of an heroik spirit, and the Messenger of the King of Kings.
Ver. 4. Behold I will turn back the weapons of War] i. e. I will render them vain and useless: as it is God who in battle ordereth the ammunition, chap. 50.25. and maketh the weapons vain or prosperous, Isa. 54. ult. Jer. 50.9. This was plainly seen at Edge-hill-fight.
Ver. 5. And I myself will fight against you] This was heavy tidings to Zedekiah and his Courtiers. Optassent sibi Prophetas qui dixissent laeta, saith Oecolampadius: they could have wished for more pleasing Prophecies; but those that do what they should not, must look to hear what they would not. Such bitter answers as this they must look for, who seek to God only in a time of necessity: silence, or else sad answers they shall be sure of.
Ver. 6. They shall die of a great Pestilence] See chap. 16.4. & 18.21. Hippocrates calleth the Pestilence 〈 in non-Latin alphabet 〉 , the divine disease; because there is much of God's hand in it: like as there was here in the sweating sickness, wherewith the English only were chased, not only in England, but in all Countries.
Ver. 7. And afterward saith the Lord] This is noted by the Hebrew Critics for a very long verse (as having in it two and forty words, which consist of one hundred and threescore letters:) and it sounds very heavily all along, to the Courtiers especially: Potentes potenter torquebuntur.
Ver. 8. Behold I will set before you the way of life, and the way of death] They should have their option, but a very sad one: Saved they could not be from their enemies, but by their enemies: nor escape death but by captivity, which is a kind of living death, and not much to be preferred before death. Only life is sweet, as the Gibeonites held it: and therefore chose rather to be hewers of wood, and drawers of water, then to be cut off with the rest of the Canaanites.
Ver. 9. His life shall be unto him for a prey] And lawful prey or booty is counted good purchase, Isa. 49.24 He shall save his life, though he lose his goods. And it should not be grievous to any man to sacrifice his estate to the service of his life: why else did Solomon make so many hundreds of targets and sheilds of gold?
Ver. 10. For I have set my face against this City] I have looked this City to destruction: I have decreed it, and will do it. When our Savior set his face to go towards this City, Luke 9.51. he was fully resolved on it, and nothing should hinder him. See Levite. 17.10. & 20.5.
Ver. 11. And touching the house of the King of Judah, say] i. e. His Courtiers and his Counselors, which probably were now as bad or worse then they had been in his Father Josiah days, Zeph. 3.3. Her Princes within her were roaring Lions, her Judges evening wolves. See the Notes.
Ver. 12. O house of David] But much degenerated from the piety of David. So Mic. 2.7. O thou that art named the house of Jacob —are these his doings, &c. See the Notes there. To be a degenerate plant of so noble a vine, is no small discommendation.
Thus saith the Lord] After that the Court had sent to him, he is sent to the Court with these Instructions.
Execute justice in the morning] As David your Progenitour and pattern did, Psal. 101.8. Be up and at it betime, and make quick dispatch of causes, that poor men may go home about their businesses, who have other things to do besides going to Law. It is a lamentable thing that a suit should depend ten or twenty years in some Courts, quo saturentur avarissimi rabulae, omnia bona pauperum exugentes, through the avarice of some Pleaders, to the utter undoing of their poor Clients. This made one such (when he was persuaded to patience by the example of Job ) to reply, What do ye tell me of Job? Job never had any suits in Chancery. Jethro adviseth Moses, Exod. 18. to dismsse those timely, whom he cannot dispatch presently.
Ver. 13. Behold I am against thee] I, who alone am a whole army of men, Van and Reare both, Isa. 52.12. and may better say then any other, How many reckon you me at?
O inhabitant of the valley] i. e. Of Jerusalem: called elsewhere the valley of vision. It stood high, but yet was compassed about with mountains that were higher, Psal. 125.2. See there.
And rock of the plain] The bulwark and beauty of the whole adjacent Country. Pliny saith, that it was the most famous of all the Cities of the East: he might have said of the whole world, if he had known all.
Which say Who shall come down against us? or who, &c.] This they said out of carnal confidence in the natural strength of the place, increased by their fortifications. The Jebusites had done so, 2 Sam. 5.6. and were unrooted. Security ushereth in destruction.
Who shall enter into our habitations?] Which we hold impregnable: Such like vaunts precede and presage ruin, See chap. 49. Obad. 3.
Ver. 14. But I will punish you] And if I take you once to do, you are sure of your full payment. Heb. I will visit upon thee according to the fruit of your actions, i. e. I will lay upon you a punishment answerable to your sins; the sin being as the seed, and the punishment as the fruit that cometh of it: q. d. Ye have sown the wind, and ye shall reap the whirl-wind.
And I will kindle a fire in the Forest thereof] i. e. In the streets which stand as thick with houses, as the forest of Lebanon doth with trees: and are built with timber fetched from that forest.
CHAP. XXII.
Ver. 1. GOe down to the house of the King of Judah] To the Palace royal of Jehoiakim son of Josiah, who reigned after that his brother Jehoabaz was carried captive to Egypt, 2 King. 23.34.
Ver. 2. Thou and thy servants] Thine attendants and Officers: who, too oft, are evil instruments. This made the Primitive Christians pray for the Emperor, that God would send him Senatum fidelem, faithful Counselors.
Ver. 3. Execute ye judgment and righteousness] Make good Laws, and see that they be well executed. This, the Prophet presseth quasi ad fastidium, ever and anon over and over, as the likeliest means to prevent future judgments: so Phineas found it. See chap. 21.12.
Ver. 4. For if ye do this thing indeed] Heb. if doing you do this word, i. e. If seriously and sedulously ye do it.
Then shall there enter in—Kings sitting] See chap. 17.25.
Ver. 5. That this house shall become a desolation] This stately edifice, the place of thy royal resiance. Note here the Prophets boldness: and learn, That truth must be spoken, however it be taken.
Ver. 6. For thus saith the Lord concerning the Kings house] i. e. Concerning the whole Kingdom of Judah, saith Junius.
Thou art Gilead unto me, and the head of Lebanon] i. e. High and happy, as these fruitful mountains, famous for spicery and other things desirable, Gen. 37.25.
Yet surely I will make thee a wilderness] Like as I have made them when the ten Tribes were carried away captive.
Ver. 7. And I will prepare destroyers] Heb. sanctify them, that is, send them on mine errand, and set them forward. God's holy hand is in all such desolations.
Everyone with his weapons] Or, tools rather, to fell with.
And they shall cut down] — Sonat icta socuribus ilex.
Ver. 8. And many Nations shall pass, &c.] By a Prosepopaeja of passengers admiring the utter ruin of so famous a City, the Prophet setteth forth the cause of their desolation.
Ver. 9. Because they have forsaken the Covenant, &c.] In promptu causa est. Hainous sins bring hideous plagues. Ingentia beneficia, flagitia, supplicia.
Ver. 10. Weep not for the dead, neither bemoan him] Lament no more for good Josiah, lately slain in war, and yet dead in peace: Ne fletote, neque condoletote: there is no such cause, everything counted; neither shall ye have leisure so to do, because of later miseries befalling you thick and threefold. Weep ye rather for his son Challum carried captive into Egypt: and there miserably handled, without hope of return.
Ver. 11. Which reigned instead of Josiah his father] But was too hasty, stepping into the Throne before his elder brother Jehojachim: and therefore soon after dethroned, carried down to Egypt, and as some say, there put to death. See 2 Kings 23.33. 2 Chron. 36.2. with the Notes.
Ver. 12. But he shall die in the place] See on ver. 11.
Ver. 13. Woe unto him that buildeth his house by unrighteousness] This was Jehoiakim, cujus injusta & insana aedificia hic accusantur: who would needs be building, but whether by right or by wrong-dealing, regarded not. This was to incur that curse, Isa. 5.8. Habak. 2.9, 12. See the Notes there. Such injurious and therefore accursed builders were the Pyramid-makers in Egypt, Tarquinius Priscus, Caligula, Nero, Phocas, who is said to have heard this voice from heaven, Though thou shouldest erect thine edifice as high as heaven,
Yet sin that lieth at the foundation, will soon overturn all. Bernard inveigeth against some in his time, who did with great care and cost erigere muros, negligere meres, build high manours, but not amend their manners, which should have been their chief care.
That useth his neighbors service] His neighbor he was, though his vassal and poor laborer.
And giveth him not for his work] This is a crying sin, Deut. 24.14, 15. Jam. 5.4. See the Note there.
Ver. 14. I will build me a wide house] Heb. a house of measures, or dimensions, such as is the Turks Seraglio (two or three mile in compass) or rather such as is Westminster-hall, built by W • ll • am Rufus, who found much fault with it, for being too little, saying it was fitter for a chamber then for a hall for a King of England: and taking a plot for one more spacious to be added unto it, he came to an untimely end; Sarcophago contentus, shut up in a little grave, which yet was more honor then this ambitious Prince attained to: for he was cast out and buried with the burial of an Ass, as it followeth, ver. 19.
And large chambers] Hed. widened or winded: through-aired. Thus (with those Megarensians spoken of by Plato ) he built as if his life had been riveted upon Eternity.
And cutteth him out windows] Some render it (and the Original will bear it) that teareth my windows, sc. to enlarge and beautify therewith his new building: he took in (belike) a piece of God's House. This was such a piece of Sacrilege as the very Heathens abhorred. A certain King of Sicily, to enlarge his Palace, pulled down an old Temple: but the Emperor Marcus Antonius calleth it a beastly and lewd action, not to be spoken of without shame; protesting that is was a matter of wonder and scandal, not only to him but to the whole City and Senate of Rome: and therefore he blamed the King exceedingly for it. Our William the Conqueror is much cried out upon for throwing down thirty six Mother-Churches in Hampshire, for the making of his New-forest, to hunt in.
Ver. 15. Shalt thou reign because thou closest thyself in Cedar?] Hast thou no better mediums to establish thy throne? no better defense against a potent enemy that comes to dethrone thee, then a ceiling of Cedar? What if thy Cedar putrefy not? can it secure thee that thou perish not? Ah never think it.
Did not thy father eat and drink] Live cheerfully and comfortably, enjoying peace and prosperity, through his righteousness, and piety?
And then it was well with him] Heb. then was good to him; though he did not flaunt it out in sumptuous buildings. But you have great thoughts, and will not take it as your father did.
Ver. 16. He judged the cause of the poor and needy] And so took a right course, a thriving way, Prov. 29.4.
Was not this to know me? saith the Lord] i. e. To show that he knew me soundly and savingly: whilst he exercised his general calling in his particular, and observed the first Table of the Decalogue in the second?
Ver. 17. But thine eyes and thy heart are not but for thy covetousness] That's all thou mindest and lookest after, oculis atque animo intentus ad rem. Hearts they have (saith Peter of such) exercised with covetous practices: cursed children, 2 Pet. 2.14. William Rufus is in story noted for such another.
Ver. 18. They shall not lament for him] By his exactions he had so far lost his people's affections, that none were found either of his Allies or others that bewailed his death: but Jehor • m -like as he had lived undesired, so he died unlamented: Edwin -like, as he lived wickedly, so he died wishedly. Mahomet -like, he lived feared of all men, and died bewailed of none. See the contrary promised to his brother Zedekiah, for his courtesy to Jeremy, chap. 34.5.
Ver. 19. He shall be buried with the burial of an asse] His corps shall be cast out, like carryon into some by-corner. A just hand of God upon this wicked one, that he who had made so many to weep, should have none to weep over him: he who had such a stately house in Jerusalem, should not have a grave to house his carcass in: sed insepulta sepultura elatus, as Tully phraseth it; but without the ordinary honor of burial, should be cast out or thrown into a ditch or a dunghill to be devoured by the beasts of the earth, and fouls of heaven. Our Richard the second, for his exactions to maintain a great Court and Favorites, lost his Kingdom, was starved to death at Pomfret -Castle, and scarce afforded common burial. King Stephen was enterred in Feversham-Monastery: but since, his body, for the gain of the lead wherein it was coffined, was cast into the River. Let great ones so live, as that they meet not in the end with the death of a dog, the burial of an asse, and the Epitaph of an Ox; such as Aristotle calleth that of Sardanapalus,
Ver. 20. Go up to Lebanon and cry] Johoiakim hath had his doom and his destiny read him: followeth now Jehoiakim’s part, and what, for his obstinacy, he shall trust to. The Prophet beginneth this part of his discourse with a sarcasmae, or scoff at their carnal security and creature confidence: Get up, saith he, into those high mountains here mentioned, Lebanon, Bashan, Abarim, that look all toward Egypt: and see if thence by crying and calling for help, thou mayst be saved from the Chaldees, who are coming upon thee: but all shall be to small purpose.
But thy lovers are all destroyed] The Egyptians, to whom thou bearest a blind affection, contrary to God's Covenant.
Ver. 21. I spake unto thee in thy prosperity] Heb. in thy prosperities, or tranquillities. Prosperity rendereth men refractory. Demetrius called a peaceable and prosperous life a dead sea; because, being not tossed with any considerable troubles, it slayeth the simple, as Solomon hath it, Prov. 1.32. Men are usually best when worst, and worst when best: like the snake, which when frozen, lieth quiet and still; but waxing warm, stirreth and stingeth. The parable of the sun and the wind is known. Anglica gens est optimae fleus & pessima ridens. Some of those who in Queen Mary's days, kept their garments close about them, wore them afterwards more loosely. It is as hard to bear prosperity, as to drink much wine and not be giddy. It is, at least, as strong waters to a weak stomach; which however they do not intoxicate, yet they weaken the brain: plus deceptionis semper habet quam delectationis; able it is to entice, and ready to kill the entangled; In rest we contract rust: neither are men's ears opened to hear instruction but by correction, Job 33.16. God holdeth us to hard meat, that he may be true to our souls, Psal. 119.75.
This hath been thy manner from thy youth] Jeshurun waxed fat and kicked, is an old complaint, Deut. 32.15. To have been an old sinner, habituated and hardened in iniquity, is no small aggravation of it, Ezek. 20 13. But the house of Israel rebelled against me in the wilderness, &c. there they murmured against God and Moses ten times: forty years was he there grieved with that perverse generation. They began as soon as ever they were molded into a state; like as Esau began to persecute Jacob in the very womb, that no time might be lost.
Ver. 22. The wind shall eat all thy Pastors] i. e. The vain hope that thy Governors have in foreign helps, shall deceive them; for God will make the strongest sinew in the arm of flesh to crack and break.
Surely then shalt thou be ashamed] When thou shalt see thyself so shamefully disappointed of human helps, which were never true to those that trusted them.
Ver. 23. O inhabitant of Lebanon] Heb. O inhahitresse, that is, O Jerusalem, who hast peirked thyself aloft, and pridest thyself in thy strength and stateliness.
How gracious shalt thou be?] i. e. How ridiculous, when thy lofty and stately rooms wherein thou art roosted, shall be to thee but as groaning rooms to women in travel?
Ver. 24. At I live, saith the Lord] An oath which none may lawfully take but God himself, who is Life itself. It is therefore sinful for any one to say, A • I live, such a thing is so, or so. That it is God's oath, see Num. 14.21. with Psal. 95. ult.
Though Coniah] So Jeconiah (or Jehoiakim ) by an Apheresis is called in scorn and contempt. Prepared he was of the Lord (as his name signifieth) for misery; and yet he was now but eighten years old, 2 King. 24.8. Youth excuseth not those that are wicked. This young King was scarce warm in his throne, when carried captive to Babylon.
Were the signet on my right hand] Which is very carefully kept and carried about: See Cant. 8.6. Hag. 2.23. where good Zerubbabel, the nephew of this Jeconiah, is called God's signet.
Yet would I pluck thee thence] This Nazianzen fitly applieth to Preachers: such as prove vile and vicious.
Ver. 25. And I will give thee into the hand] No sooner was he plucked off God's hand, but he fell into his enemies hands. So Saul's doleful complaint was, God hath forsaken me, and the Philistines are upon me, 1 Sam. 28.15.
Ver. 26. And I will cast thee out] Heb. I will hurl thee out. To be held captive by Idolaters in a strange country, is no small misery. Poor Zegedine found it so among the Turks.
Ver. 27. But to the land that they desire to return] Heb. which they lift up their soul to, quam avent totaque anima expetunt, & ad quam sum anhelant: they shall die in banishment. So they that are once shut out of heaven, must forever abide in hell (would they never so fain get out) with dragons and devils.
Ver. 28. Is this Coniah a despised broken Idol?] Is he not? who would ever have thought to have seen a King of Judah so little set by, like some old picture or inglorious trunk?
A vessel in which is no pleasure] that is (by a modest Periphrasis ) a close-stool, or pispot, so Hos. 8.8.
He and his seed] If any he had, or shall have in his captivity.
Ver. 29. O earth, earth, earth, hear the Word of the Lord] Hear this irrevocable decree of mine, and this ensuing dreadful denunciation, which I cannot get this stupid and incredulous people to believe. His trebbling of the word is as Ezek. 21. 27. for more assurance. Some sense it thus, O Coniah, thou who art earth by creation, earth by generation, and earth by resolution, hear and give ear, be not proud; for the Lord hath spoken it, as chap. 13.15.
Ver. 30. Write ye this man childless] As to succession in the royal dignity, as well as to success in his reign. The Septuagint render it, a man abdic • ted or prescribed. This God would have to be written: that is to be put upon public record, for the use of Posterity. Our Chronicles tell us of John Dudley that great Duke of Northumberland, in King Edward the sixths days, (who endeavored by all means to engrand his posterity, reaching at the Crown also, which cost him his head) that though he had six sons, all men, all married, yet none of them left any issue behind them. Be wise now therefore O ye Kings, &c. Serve the Lord with fear, &c.
CHAP. XXIII.
Ver. 1. WOe to the Pastors] i. e. To the Rulers and chieftaines, whether in the State or Church: woe to the wicked of both sorts; and why?
They destroy and scatter the sheep of my Pasture] So he calleth the people how bad soever, because of the covenant with their fathers.
Ver. 2. Against the Pastors] Impostors, rather.
That feed my people] Or, that feed upon my people, rather: attonsioni gregis potius quam attentioni consulentes, more minding gain then godliness.
Ye have scattered my flock] And worried them, as so many evening wolves, Zeph. 3.3. grievous, or fat wolves, Act. 20.29. See the Notes there.
Behold I will visit upon you] Ludit in voice visitare: I will visit you in another sense, for your not visiting my people according to your duty, Ezek. 34.4, 6, 8.
Ver. 3. And I will gather the remnant of my flock] I will bring them back from Babylon, but especially from out of this present evil world, into the bosom of my Church, by Christ the Archshepherd: and by such undershepherds, as he shall make use of to that purpose, Eph. 4.11.
And they shall be fruitful and increase] Gignendo gentes, by begetting the Gentiles unto Christ, through the preaching of the Gospel.
Ver. 4. And I will set up Shepherds over them] Pastors after mine own heart: such as were Zerubbabel, Ezra, Nehemiah, Jehoshua the High Priest, Hagge • , Zacharias, Malachi, &c. Christian Princes and Pastors under the Gospel, but especially Christ the chief Shepherd and Bishop of our souls: who is therefore here promised, ver. 5, 6. for the comfort of God's Elect, who might well be troubled at that former dreadful denunciation, chap. 22.29, 30.
And they shall fear no more] But enjoy spiritual security, and be of an invincible courage.
Neither shall they be lacking] Christ the good shepherd will see to that, Joh. 10.28, 29. his undershepherds also, (whose Motto is Praesis ut prosis ) will have a care.
Ver. 5. I will raise to David a righteous branch] Who shall raise up the Tabernacle of David that is fallen, and close up the breaches thereof, Am. 9.11. who shall also sit upon the throne of his Father David, and of his Kingdom there shall be no end. Luk. 1.32, 33. Annon hoc probe sarcitur, &c. Is not this a good amends for that which is to befall Coniah and his posterity put beside the Kingdom? Of Christ the righteous branch, see Isa. 11.1. and chap. 4.2. Zach. 3.8. See the Notes.
Ver. 6. This is the name whereby he shall be called The Lord Our righteousness] Jehovah Tsidkenu. This is a most mellifluous and sweet name of our Lord Jesus Christ, importing his Godhead: as the righteous Branch of David, ver. 5. did his manhood: and besides assuring us, that as he hath for us fulfilled all righteousness, Mat. 3.15. so he is by God made unto us righteousness, 1 Cor. 1.30. and that we are become the righteousness of God in him, 2 Cor. 5.21. This one Name of Christ, is a strong tower, Prov. 18.10. it is such as will answer all our doubts and objections, were they never so many, had we but skill to spell all the letters in it. Cyprian was wont to comfort his friends thus, Veniet Antichristus, sed superveniet Christus; Antichrist will come, but then Christ will be at the heels of him. We may well comfort ourselves against all evils and enemies with this consideration, Christ is Jehovah our righteousness. God hath laid help on one that is mighty: and he came to bring in everlasting righteousness, Dan. 9.24. Why then should we fear in the days of evil, when the iniquities of our heels shall compass us about? Psal. 49.5. Domine Satan, saith Luther somewhere, nihil me movent minae & terrores tui; est enim unus qui vocatur Jehovah justitia nostra, in quem credo: Is legem abrogavit, peccatum damnavit, mortem abolevit, infernum destruxit, estque O Satan, Satan tuus: that is, You, Sir Satan, your menaces and terrors trouble me not. For why? there is one, whose name is called The Lord our Righteousness, on whom I believe. He it is who hath abrogated the Law, condemned sin, abolished death, destroyed hell, and is a Satan to thee, O Satan. Surely this brave saying of Luther may well be reckoned among such of his sentences, as a man would fetch, rather then be without them, upon his knees from Rome, or Jerusalem.
Ver. 7. Therefore behold the days come] See chap. 16.14.
Ver. 8. But the Lord liveth] See chap. 16.15.
Ver. 9. My heart within me is broken] Utitur exordiolo pathetico & Tragico prorsus: Being to inveigh against the Priests and false Prophets, those great corrupters of the people, he useth this pathetical preface, Cordicitus & medullitus doleo, I am grieved to the very heart, &c.
All my bones shake] Heb. hover or flutter, as birds do: they shake and shudder with extreme fear and horror.
I am like a drunken man] Totus perturbatus sum, I am not myself: not able to stand high-lone.
Because of the Lord] Through zeal of his glory.
And because of the words of his holiness] His holy words so shamefully slighted: his dreadful threats especially.
Ver. 10. For the land is full of adulterers] It is even become a great brothelhouse, as sometimes Cyprus was: and as Rome is now said to be;
For because of swearing (or, cursing) the land mourneth] Swearers and cursers then are public enemies, traitors to the State. The Jews observe that Beershaba signifies the well of oath, and Beersaba the well of plenty. Sure we are, that for oaths the land mourneth: of which there is such store, as if men, by an easy mistake of the point, used to draw and drop them, as it were, out of the well of plenty.
And the pleasant places] Or, pastures or habitations: which being dried up, seem to mourn: and yet the inhabitants are without all sense of sorrow.
And their course is evil] Naught all over, as we say.
And their force is not right] Not rightly employed: they are not valiant for the truth, but violent for wrong doing.
Ver. 11. For both Prophet and Priest are profane] What wonder therefore that the people were so? I have read of a woman who living in professed doubt of the Godhead, after better illumination and repentance, did often protest, that the vicious life of a great scholar in that town did conjure up those damnable doubts in her soul. And of another, that he desired a profane Preacher to point him out a nearer way to heaven then that he had taught in his Sermons: for he went not that way himself. Our Savior foretelleth, Mat. 24. that iniquity shall abound, love wax cold, &c. And why? Many false Prophets shall arise.
Yea in my house have I found their wickedness] Sin is not a little aggravated, as by the time ( sc. if committed on the Lord's day) so by the place, sc. if done in God's house, and in his special presence. Unclean glances or worldly thoughts in hearing, &c. argue a profane heart. Like as it were a sign the Orthodox party were but weak, if whilst they were at Sermons, Papists durst come in and put them out.
Ver. 12. As slippery ways in the darkness] They shall fall without fail: for they shall neither see their way, nor stand their ground. See Psal. 35.6.
Ver. 13. And I have seen folly] Heb. insulsity, Folly is as unpleasant to the intelligent, as unsavory meat is to him that tasteth it.
They prophesied in Baal, and caused my people Israel to err] They fold poison to the people, as Laertius saith Aristotle did ( Epicurus is his witness) having first wasted his estate.
Ver. 14. I have seen also in the Prophets of Jerusalem an horrible thing] Heb. fedity or fetidity: filthiness, or stench: such as the devil himself, they say, leaveth behind him, going out of a room. It must needs be an horrible thing when Doctors turn Devils: teaching such impieties, acsi ipse teterrimus Satan ease ore suo docuiss •• , as if the devil himself with his own mouth had taught the same. I would shun an heretic, saith One, as I would do a devil: for he is sent on his errand. Seducers certainly act the part of that horrid Feind: and together with him shall be cast alive into the burning lake, Rev. 19.20.
They commit adultery] As did Eli 's sons: and those two stinking goats, Jer. 29.23.
And walk in lies] Make a trade of it. It was not for nothing that Chrysostom said of those of his time, Non arbitror inter Sacerdotes, multos esse qui salvi fient.
They strengthen also the hands of evil doers] Roborunt ma • us malignatium: whilst knowing the Judgment of God (that they which commit such things are worthy of death) they not only do the same, but (both by their false doctrine, and loose living) they countenance those that do them, Rom. 1.32.
They are all become to me as Sodom] i. e. Paucissimis exceptis, omnes conscel • rati & inemendabiles: they are all stark naught.
Ver. 15. I will feed them with wormwood] i. e. I will slay them with most bitter and grievous kinds of deaths: See chap. 8.14. & 9.15.
For from the Prophets of Jerusalem is profaneness gone forth into all the land] Their place adding two wings to their sin, viz. Example, and Scandal, whereby it soureth higher and flieth much further: See ver. 11.
Ver. 16. Hearken not unto the words of the Prophets] Stop your ears to the •• enchantments, and seriously decline them as ye would do a serpent in your way, or poison in your meats.
They make you vain] Or, beguile you: Fair words make fools fain: See Rom. 18.18.
Ver. 17. They say still to them that despise me] They promise security to the impenitent: and flatter people in their sinful and sensual practices. Socinians set up man's reason: Arminians his free-will: Libertines his unruly lusts: and Papists gratify his senses with their forms and pomp. In their humble supplication to King James for a toleration, they pleaded for their religion, as that which was most agreeable to man's nature. Sr. Walther Rawleigh knew what he said, that were he to choose a religion for sensual delights and licentious liberty, he would be a Papist: No sin past, but the Pope can pardon it: none to come, but he could dispense with it. No matter how long they have lived in any sin (thought the sin against the Holy Ghost) yet Extreme Unction at last will salve all.
Ver. 18. For who hath stood in the Counsel of the Lord?] Quis praeter nos? so Piscator. Who hath if we have not? say those false-prophets; as if they were so many Angels newly dropt from heaven.
Ver. 19. Behold a whirlwind of the Lord] q. d. Though these flatterers make all fair weather before you: yet assure yourselves, the tempest of God's wrath, such as shall never be blown over, is even breaking forth upon them and you together. Look to it therefore.
Ver. 20. In the latter days ye shall consider it perfectly] All too late ye shall subscribe to the truth of these threats: which now you take as uttered in terrorem only, and will not believe till you feel. Sero inquit Nero. Epimetheus, that after-wit, had too many fellows.
Ver. 21. I have not sent these Prophets] Who have cozened you into the mouth of destruction, as that old Bethelite did the young Prophet into the mouth of the Lion.
Yet they ran] They have from me neither mission nor commission: but do all on their own heads. Observabilis est hic locus contra multos qui body plebem docendi •• unus sibi arrogant, cum tamen non sint missi, saith Oecolampadius. This is a notable place against Laypreachers. And, as if he had lived in these loose times of ours, he thus goeth on: In the fourteenth and sixteenth of 1 Cor. order is commanded to be kept: But there are now such, as abide not in their own Churches, but run into others, where they teach without a calling. These promte not but hinder the cause of Christ. He is the God of peace: but they go forth and say Mentiris; Deus amat talem constantiam & fortem confessionem: sic enim vocant suam praefractam pertinaciam. Thou liest: God loveth such constancy and bold confession of the truth as we hold forth: for so they call, saith he, their stifnesse and obstinacy. Besides that, they come not into the Congregations of unbelievers to convert them to the faith, sed nostras perplexas reddunt (so that good man proceedeth in his complaint on this text) but they trouble our Churches: like as of old they came to Antioch, and made disturbance there, Acts 15, &c. Luther also, who lived in the same time with Oecolampadius, cries out to like purpose, Decem annis laboratur antequam Ecclesiolarecte & pie instituta paretur, &c. We are ten or more years, saith he ere we can settle a small Church, as it should be. And yet when that's done, there, creepeth in some silly Sectary, whose only skil is to rail against godly Ministers: Is uno momento evertit omnia, And he presently marreth all. See chap. 14 14.
Ver. 22. But if they had stood in my counsel, &c.] As they vainly vaunt they do, ver. 18. and that they know more of my mind then any others.
And had caused my people to hear my words] And not their own fancies, or cunning devised fables, 2 Pet. 1.16.
Then they should have turned them from the evil of their way] Not but that a godly Preacher may want success, Isa. 49.4. (See the Notes there) and on the contrary, a bad Minister may be a means of good to others, as the dull whetstone edgeth iron, and the lifeless heaven enliveneth other creatures. The head of a Toad may yield the precious stone Bufonites, and wholesome Sugar be found in a poisoned cane. Noah 's builders were a means to save him and his family, yet themselves were drowned: so was Palinurus, Aeneas his Pilot in the Poet, &c. But God usually honoreth his faithful laborers with some success: and they can say as Chrysostom doth, Si decimus quisque, si unus persuasus fuerit, ad consolationem abunde sufficit. If but one in ten be converted by our Ministry, yea if but one in all, tis comfort enough. See James 5. ult.
Ver. 23. Am I a God at hand, and not a far of?] See I not what is done on earth, which seemeth further from me? or think ye that you live out of the reach of my rod, because remote from heaven the habitation of my holiness and of my glory?
Ver. 24. Can any man hide himself in secret places] Hide he may God from himself, but not himself from God: though Atheists are apt to think (as they say the Struthiocamelus doth when he hath thrust his head in an hole) that because they see none, therefore none seeth them.
Do I not fill heaven and earth] See Psal. 139.3, 5, 7, 11. Isa. 66.1. with the Notes?
Ver. 25. I have dreamed, I have dreamed] i. e. I have a prophetic revelation in a dream. Such lying Prophets were the ancient and modern Enthusiasts and High attainers: Messalanian heretics they were called of old, Anno 371.
Ver. 26. How long shall this be in the hearts, &c.] q. d. Will they never give over lying to the Holy Ghost (Acts 5 3.) and flying against the light (of their own consciences) as B •• s do. Nam quod argute commenti sunt, haec aiunt ex spiritu se dicere; studio enim suis mendaciis plebi imponunt, falsumque datâ operâ docent: for they father their falsities upon the spirit of truth: cozening the credulous multitude. And this they do wittingly, and incessantly.
Ver. 27. Which think to cause my people to forget my Name] To drive them to Atheism, which sometimes creepeth in at the back door of a Reformation, by the slight of Seducers and their cunning craftiness, whereby they lie in wait to deceive. Our Church is at this day pestered, with Atheists (who first have been Seekers, Ranters, Antinomians, Antiscripturists, &c.) and is even dark with them, as Egypt once was with the Grashoppers. They seemed to speak with judgment that said formerly, As Antichristianism decreaseth, so Atheism prevaileth: And they seem still not to judge amiss that say, that the Jesuits are acting vigorously by our Sectaries, to bring in Popery again (quasi postilimino) upon us. It hath been long the opinion and fear of some grave Divines, that Antichrist before his abolition, shall once again overflow the whole face of the West, and suppress the whole Protestant Churches: quod Deus avertat. Take we heed that these Sect-makers make us not forget God's Name by their fopperies, as our fathers forgot his Name for Baal.
Ver. 28. The Prophet that hath a dream, let him tell a dream] Or, let him tell it as a dream, and not as a divine revelation; making more of it then the matter comes to, and
What are dreams, ordinarily, but very vanities ( Eccles. 5.7. with Zech. 10.2.) pleasant follies and delusions, the empty bubbles of the mind, children and tales of fancy, idle and fruitless notions, mere babbles? why then should men make so much of them? why should they tell their Midianitish dreams to others with so much confidence, as if they were Oracles?
And he that hath my Word] So he be sure he hath it: and can on good ground say I believed, therefore have I spoken.
What is the chaff to the wheat? saith the Lord;] i. e. What is false doctrine to true? surely nothing in comparison: you may better set Palea, that is, Chaff, upon it, then the Pope doth upon anything in the Decrees of his predecessors that pleaseth him not. Sall not the whole body of Popery founded, most part of it, upon Revelations and feigned Miracles (think the same of Rant • rs, Quakers, and some Anabaptists ) prove Palea, that is, chaff, hay and stubble that shall be surely burnt? 1 Cor. 3.11. Some render the text Quid paleae cum tritico? what hath chaff to do with the wheat? as Hos. 14.9. Joh. 2.4. Away with any such mixtures. In the writings of some Sectaries,
The speech in the text seemeth to have been Proverbial; and is not unlike that of the Apostle, 2 Cor. 6.14, 15, 16. and those in human Authors, Quid scepter & plectro? Qui specillo & gladio? quid lecytho & strophio? quid hyaenae & cani? quid bovi & delphino? quid cani & balneo? &c. So what communion hath faith and unbelief? zeal and passion. &c. And yet unbelief may be with faith ( Lord, I believe, help thou mine unbelief, Mar. 9.24.) zeal with passion: yea in young Christians heat and passion goeth sometimes for zeal: and yet it is but chaff; which when blown away, the heap is little else but wheat, that is, saith, zeal, humility; though we have less pride, passion, presumption. But this by the way only.
Ver. 29. Is not my Word like a fire?] As it is like solid wheat, wholesome food, 1 Tim. 6.3. so it is no less li • e fire, that most active Element, called 〈 in non-Latin alphabet 〉 because it is pure (saith One) and fire, because it is fair: It enlighteneth, enliveneth, warmeth, purgeth, assimilateth, aspireth, consumeth combustible matter, congregat h • mogenea, segregat heterogenia: so doth the Word when accompanied by the Spirit who is of a fiery nature and of a fiery operation, Isa. 4.4. Mal. 3.2, Matth. 3.11. The words that I speak unto you they are Spirit and thee are life, Job. 6.65. Did not our hearts burn within us whiles he talked with us by the way, and opened unto us the holy Scriptures? Luke 24.32. when the word comes home to the heart in the power of it, the preacher was sent of God: See Gal. 2.8.
And like a hammer that breaketh the rock in pieces?] i. e. The rockiest hearts and sturdiest stomachs are tamed & terrified by the Word, when God once takes them to do. I • is as his plough to break up their fallow ground: and as his sword to run them through, Jer. 4 Heb. 4. and to lay them for dead, Rom. 7. And like as the hardest ice is broken with hot waters, as well as with hammers: so is the hardest heart with the Gospel, as well as with the Law.
Ver 30. Behold I am against those Prophets] Heb. Behold I against, by an angry Aposiopesis.
That steal my Word everyone from his neighbor] That filth it, either by hiding it from others, as the Popish Doctors do from the common people: or by wresting it to the defense of their false doctrines, as Marcion the heretic, whom therefore Tertullian fitly calleth Murem Ponticum the rat of Pontus, for his gnawing and tawing of the Scriptures to bring them to his purpose. Or by a fraudulent imitating of God's true Prophets, taking up their parables, and making use of their expressions, such as are Thus saith the Lord; Grace be to you and peace, &c. Wasps also have their combs as well as Bees: and Apes will be doing as they see men to do. Or, lastly by causing the people ro forget and lose the good that they had once learned of the true Prophets. This we see daily done by the cunning fetches and flatteries of the Seducers of our times; causing many to lose the things that they had wrought 2 Joh. 8.
Ver. 31. That use their tongues] Or abuse them rather, to smoothing and soothing up people in their sins: lenificant linguas, id est, blando sermon alliciunt plebem, they flatter and collogue: or tollunt linguam, they sift up their tongues, viz. by extolling themselves, and speaking magnifically of their own doing. As one hath observed of some Sectaries amongst us, that they often call upon their hearers to mark; for it may be they shall hear that which they never heard before: When the thing is either false, or if true, no more then is ordinarily taught by others, and which they have stolen out of the writings of others.
And say, He saith] See on ver. 30.
Ver. 32. That cause my people to err by their lies and by their lightness] By their lying discorses and light or lose courses. So Zeph. 3.4. Judge. 9.4. If these false Prophets had been of a sober grave behavior, the people might have been with better excuse deluded by them: as Aristotle noteth of Eudoxus (and the same is true of Epic • rus himself as Tully telleth us) that he prevailed much in disputing for pleasure, because he was no voluptuous man himself. But these in the text were no less lewd then loud liars.
Ver. 33. What is the burden of the Lord?] Ironicum interrogandi genus; thus they profanely asked by way of scoff or despite, such as he will drive down their throats again, plaguing them for their profane malignity.
Then shalt thou say What burden?] q d. I will burden you to some purpose, since ye profanely count and call my Word a burden; you shall suddenly have your back-burden of plagues and miseries, for the contempt of it.
I will even forsake you] And then Woe be unto you, Hos. 9.12. you shall be eased of these burdens and of me together: and that you will find misery enough. See chap. 12.7. Learn therefore to speak holily and honourably of God's Word: left thou hear this Word of his Thou shalt never enter into my rest.
Ver. 34. That shall say The burden of the Lord] Nempe per l • dibrium, in contempt and derision. See 2 Chron. 36.16.
Ver. 35. Thus shall ye say] God sets them a form, who otherwise knew not how to lisp out a syllable of sober language. Loquamur verba Scripturae, saith Peter Ramus, utamur sermon Spiritus Sancti, Let us inure ourselves to Scripture-Expressions.
Ver. 36. For every man's word shall be his burden] That jear of his aforementioned, shall lie heavy upon him, and cost him dear; for under the weight he shall sink, and be crushed in pieces.
Ver. 37. Thus shalt thou say to the Prophet] See on ver. 35.
Ver. 38. But since ye say, The burden of the Lord] Since ye accuse me as unmerciful, my Word as a ponderous burden, and my Messengers as telling you nothing but terrible things and bloody businesses, which therefore you are resolved to slight and neglect:
Ver. 39. Therefore behold I even I will utterly forget you] I nunc ergo, lude pasquillis & putidis dicteriis, saith One. Go thy ways now, thou that thinkest it a goodly thing to gibe and jear at God's Ministers and their messages. Consider of this dreadful denunciation, and thereby conceive aright of the heinousness of thy sin: for God doth not use to kill flies upon men's foreheads with beetles, to threaten heavy punishments for light offenses.
Ver. 40. And I will bring an everlasting reproach upon you] Contempt of the Word is such an enraging sin, that God cannot easily satisfy himself in saying what he will do to such as are guilty of it.
CHAP. XXIV.
Ver. 1. THe Lord shown me] By showing as well as by saying, hath God ever signified his mind to his people: by the visible as well as by the audible Word, as in Sacrifices and Sacraments, for their better confirmation in the Faith.
And behold two baskets] Dodaim, so called from Dodim Breasts: because these two baskets resembled two breasts.
Were set before the Temple] Either visionally or else actually there set: whether presented for first-fruits, as Deut. 26.2. or set to be sold in such a public place.
Before the Temple] To show that the Jews of both sorts gloried in the same God: but were differently regarded by him, and accordingly sentenced.
After that Nebuchadnezzar] This then was shown to Jeremy about the beginning of Zedekiah 's reign.
Had carried away captive Jeconiah] Who was therefore and thenceforth called Jeconiah Asir, 1 Chron. 3.16. that is, Jeconiah the Prisoner, He was a wicked Prince, and therefore written childless, and threatened with deportation, chap. 22. Howbeit, because by the advice of the Prophet Jeremy he submitted to Nebuchadnezzar, (who carried him away to Babylon, where (say the Rabbin's) he repented, and was therefore at length advanced by Evil-merod • h, as chap. 5 • .) he and his company are here comforted, and pronounced more happy (however it might seem otherwise) then those that continued still in the land. And this, say the Hebrews, was not obscurely set forth also by those two baskets of figs: whereof that which was worst shown best, and the other shown worst till they came to be tasted.
With the Carpenters] Or Craftsmen, 2 King. 24.14, 16.
And Smiths] Heb. Inclosers, that is, say some, Gold-smiths, whose work it is to set stones in gold. And these, thus carried away, are as a type of such, saith Oecolampadius, as are penitent and patient till the Lord shall turn again their captivity as the streams in the south.
Ver. 2. One basket had very good figs] Maturas & prae • oquas, ripe and ready betimes, bursas melle plenas, as one once called such good Figs, purses full of Honey.
The other basket had very naughty figs] Sowr and ill-tasted, because blasted, haply, or worm-eaten, &c. Of the Athenians Plutarch saith, that they were all very good, or stark naught; no middle-men: like as that Country also produceth both the most excellent honey, and the most deadly poison. Sure it is, that non sunt media coram Deo, neque placet tepiditas, before God every man is either a good tree yielding good fruit, or an evil tree bearing evil fruit. He that is not with Christ is against him. He acknowledgeth not a mediocrity, he detesteth an indifferency in Religion: hot or cold he wisheth men, and threateneth to spew the lukewarm out out of his mouth, Rev 3.15, 16. The best that can be said of such Neuter-Passives, is, that which Tacitus saith of Galba, Magis extra vitia quam cum virtutibus, that they are rather not vicious then virtuous; their goodness is merely negative. The world crieth them up for right honest men, but God decryeth them for naught, stark naught, they may not be endured they are so naught. See Luke 16.15.
Ver. 3. What seest thou Jeremy?] See on chap. 1.11.
The good figs very good] See on ver. 2.
Ver. 4. Again the Word of the Lord] Transitio ad Anagogen: the interpretation followeth, whereby will appear the different judgment made of persons and things, by God and men.
Ver. 5. Like these good figs] Quas sic dat & arbor & aura, when once God hath made the tree good, the fruit will be good.
So will I acknowledge] Heb. know, that is own, or take special notice of: and this made the difference.
Whom I have sent out of this place for their good] It is for their good temporal and eternal that God chastiseth his children. Jehoiachin was preferred at length: and as the Jew-Doctors say, converted, as Manasseh had been before him. Daniel and his associates were set over the Kingdom. The Jews got good estates and respect in the land of their captivity, Jer. 29.4 Esth. 9. and were at length sent back with many favors and privileges, &c.
Ver. 6. For I will set mine eyes upon them for good] I will see to their safety, and provide for their necessities: See Psal. 34.15. with the Note.
Ver. 7. And I will give them an heart to know me] This was better then all the rest, sc. a sanctified use of their afflictions. This we should highly prize, and pray for.
And they shall be my people] This falling out of lovers shall but be a renewing of love betwixt us.
For they shall return unto me] God must sometimes whip his people to duty, and galter them from evil, as well as entice them, ut uvae dulces sint & non labruscae.
Ver. 8. And as the evil figs] Zedekiah and his subjects, who were looked upon as the happier, because at home; and derided, likely, Jeconiah and his concaptives as cowards. Sure it is, that they were not bettered by their brethren's miseries.
Ver. 9. And I will deliver them] As men throw out naughty figs, rotten apples, or the like. All the figs were carried out, but in diverse baskets, and for diverse purposes.
To be a taunt and a curse] As when they were called in scorn by the heathen Verpi, Apellae, Recutiti, &c. and were noted, as they are still, for a nasty people.
Ver. 10. And I will send the sword] So chap. 14.15. and 34.17.
CHAP. XXV.
Ver. 1. IN the fourth year of Jehoiakim] See on chap. 1.2. Above twenty years had Jeremy spent his worthy pains upon them: illi vero ne teruntio quidem meliores facti sunt, but they were nothing the better: here therefore is their doom most deservedly denounced.
That was the first year] This first year of Nebuchadnezzar, reigning alone after his fathers death, fell out part of Jehoiakim’s third and part of the fourth, Dan. 1.1.
Ver. 2. Unto all the people of Judah] The circumstances both of time when, and of persons to whom, is thus set down, for the reason given on ver. 1.
Ver. 3. Rising early and speaking] A diluculo indesinenter: as good husbands use to do, taking the best times.
Ver. 4. But ye have not hearkened] See chap. 7.24, 26.
Ver. 5. They said Turn ye again] This was the sum of all the Prophets Sermons: as of the Apostles, Repent and believe the Gospel, Mark. 1.
Ver. 6. And I will do you no hurt] Heb. I will not do evil to you: as else I must. The Romans honored their Vejoves, that they might not hurt them.
Ver. 7. That ye might provoke me] See chap 7.17, 18.
Ver. 8. Because ye have not heard] i. e. Not heeded them, as chap. 7 19.
Ver. 9. Behold I will send and take] By a secret instinct, as chap. 1.15.
And Nebuchadnezzar my servant] i. e. Mine executioner, the rod of my wrath, Isa. 10. and the scourge of the world, as Attil • s styled himself.
And against all these Nations round about] Who were so infatuated, that they did not combine against Nebuchadnezzar, whom the Septuagint called a dove, ver. 38. of this chapter, but he was a vulture rather, and these Nations were as so many silly doves which save themselves by flight, not fight; and sitting in their dovecotes, see their nests destroyed, and their young ones killed before their eyes, never offering to rescue or revenge, as other souls do. So dealt the old Britons when invaded by the Romans: they joined not their forces against the common enemy, sed dum singuli pugnabant, universi vincebantur.
Ver. 10 Moreover I will take from them] See chap. 7.34. and Rev. 18.22.
Ver. 11. And this land shall be a desolation—seventy years] Which commenced at the deportation of Jeconiah, 2 King. 24.8. See Jer. 29.1, 2, 3. with Ezek. 4.1. and 33.21. Avignon in France was the residence of the Pope for seventy years: which time the Romans yet remember till this day by the name of the Babylonian captivity. Luther, when he first began to stir against the Pope, wrote a book bearing title De captivitate Babylonica: which when Bugenhagius a Pomeranian Divine first read, he pronounced it to be the most heretical piece that ever was written; but afterwards having better considered the contents of it, he retracted his former censure; he told his colleagues that all the world besides was in deep darkness, and that Luther alone was in the light and in the right, and him he would follow. So he did, and drew many more with h • m.
Ver. 12. I will punish the King of Babylon] As had been forethreatned, Isa. 13, & 14, & 21, & 47. and was accomplished, Dan. 5.
Ver. 13. And I will bring upon that L • nd] sc. By Cyrus and his Successors: who out of the ruins of Babylon built two Cities, C • esiphon and Seleucia.
Ver. 14. For many Nations] The Medes and Persians: together with the rest that served under them.
And great Kings] Cyrus and Darius especially.
Ver. 15. Take the wine cup of this fury] Or take this smoking wine-cup. A cup is oft put for affliction: and wine for extreme confusion and wrath. Poison in wine works more furiously then in water. See on Psal. 75.8.
And cause all the Nations] According to that power which I have put into thine hands, chap. 1.10. Vengeance is still in readiness for the disobedient, 2 Cor. 10.6. as ready every whit in God's hand, as in the Ministers mouth, who threateneth it.
Ver. 16. And be moved and be mad] As men that are overcome by some hot and heady liquor, are mad-drunk.
Because of the sword that I shall send] For it is God who puts the sword in commission, Jer. 47.6, 7. and there it many times rideth circuit, as a Judge in Scarlet. There are certain seasons, wherein, as the Angel troubled the pool, so doth God the Nations: and commonly when he doth it to one, he doth it to more, as here; and 2 Chron. 15.5, 6. and as at this day in Europe.
Ver. 17. And made all drink] viz. In vision, and by denunciation.
Ver. 18. To wit in Jerusalem] Judgment beginneth at God's house, 1 Pet. 4.17. See the Note there, and on Mat. 25.41. Sed si in Hierosolymis maneat scrutinium, quid fiet in Babylon? saith an Ancient.
Ver. 19. Pharaoh King of Egypt] Pharaoh Hophra, chap. 44.30. of whom Herodotus writeth that he persuaded himself and boasted, that his Kingdom was so strong that no god or man could take it from him. He was afterwards hanged by his own subjects.
The mixed people] That lay scattered in the deserts, and had no certain abode: Scenitae and Hamaxobii.
And all the Kings of the land of Uz] Jobs country, called by the Greeks Ausitis.
Ver. 21. Edom and Moab, &c.] By the destruction of all these Nations we may make a conjecture at the destruction of all the wicked, when Christ shall come to judgment. All that befalleth them in this world, is but as drops of wrath foreruning the great storm: or as a crack foretokening the fall of the whole house. Here the leaves only fall upon them as it were, but then the body of the tree in its full weight to crush them forever.
Ver. 22. And all the Kings of the Isles] As Cyprus, Rhodes, and the Cyclades, subdued also by the Babylonian, saith Jerome, Rabanus and Vatablus.
Ver: 23. Dedan and Temae and Buz] The Hagarens or Saracens, chap. 49.
And all that are in the utmost corners] Qui attonsi sunt in comam, Roundheads. See chap. 9.26.
Ver. 24. And all the Kings of Arabia] Petraea.
That dwell in the desert] In Arabia deserta.
Ver. 25. And all the Kings of Zimri] i. e. Of Arabia falix. Zamarens Pliny calleth them.
Ver. 26. And all the Kingdoms] See on ver. 16.
And the King of Sheshac] i. e. Baltasar, that bezelling kink of Babylon, whilst he is quaffing in the vessels of God's house, to the honor of Shac the Babylonian goddess: whence those feast days were called, 〈 in non-Latin alphabet 〉 : being like the Roman Saturnalia Antichrist also, who hath troubled all the Kingdoms of the earth, shall himself perish together with his Babylon the great, which hath made the Nations drunk with the wine of her fornications.
Ver. 27. Drink ye and be drunk and spew, and fall] Eckius or Eccius (otherwise by some called Jeccius from his casting or spewing) being nonplusit by Melancthon, and well nigh madded, fell to drinking (for his own solace) and drunk himself to death: so should these do of the cup of God's wrath, not only till they were mad-drunk, as ver. 16. dut dead drunk.
Ver. 28. Ye shall certainly drink] See on ver. 15.
Ver. 29. The City that is called by my Name] Periphrasis Hierosolymae argumentosa.
And should ye be utterly unpunished?] See on ver. 18.
Ye shall not be unpunished] But suffer as surely and as sorely.
Ver. 30. The Lord shall roar from on high] As a lusty Lyon having discovered his prey runneth upon it, roaring so horribly that he astonisheth the creatures and sets them at a stand.
He will mightily roar upon his habitation] Pliny reporteth of the Lioness, that she bringeth forth her whelps dead, and so they remain for the space of three days, until the Lyon coming near to the den where they lie, lifteth up his voice and roareth so fiercely, that presently they revive and rise. The Lyon of the Tribe of Judah will roar to like purpose, at the last day: and doth afore, when he pleaseth, roar terribly upon his enemies, to their utter amazement, Joel 3.16. Am. 1.2. and 3.8.
He shall give a shout as those that tread the grapes] When they have their feet in the winepress, and the new liquor in their heads, as one phraseth it.
Ver. 31. For the Lord hath a controversy with the Nations] A disceptation, which showeth that his revenge to be taken upon them shall be just and lawful. It shall well appear to be so, at that day of wrath and revelation of the righteous judgment of God, Rom. 2.5.
Ver. 32. Behold evil shall go forth from Nation to Nation] See on ver. 16.
Ver. 33. And the slain of the Lord shall be, &c.] Such an utter destruction of the wicked is expected by the Jews at the coming of their Messiah: as of all people under heaven they are the most apt to work themselves into the fools Paradise of a sublime dotage, being light, aereal, fanatical.
Ver. 34. Howl ye Shepherds] Ululate, volutate: This is spoken to the Governors and Grandees: for in public calamities such usually suffer more then meaner men: the corks swim saith one, when the plummets sink. If a tree have thick and large boughs, it lieth more open to lopping.
And ye shall fall like a pleasant vessel] i. e. Irremediably: like as a Crystal glass or China dish once broken, cannot be pieced again.
Ver. 35. And the shepherds shall have no way to flee] Who had formerly divers strongholds. See Am. 2.14.
Ver. 36. For the Lord hath spoiled their pastures] i. e. Their Kingdoms and States; or their Flocks.
Ver. 37. And the peaceable habitations] Heb. The habitations or folds of peace. The fierce anger of the Lord hath unroosted them: their dwellings are demolished.
Ver. 38. He hath forsaken his covert as a Lyon] God hath, or as some will, Nebuchadnezzar hath: he is come out of Babylon his den, to range about for prey.
Because of the fierceness of the oppressor] Of, the Dove, say some, who also tell us that the Chaldees had in their standard this picture of a Dove. But of that there is no such certainty.
CHAP. XXVI.
Ver. 1. IN the beginning of the reign of Jehoiakim] What a sudden change was here, soon after the death of good Josiah! and was there not the like in England, after the death of that English Josiah, Edward 6? Within a very few days of Queen Mary's reign were divers learned and godly men in sundry parts committed to prison for Religion, and Mr. Rogers the Protomartyr put to death, as was that holy Prophet of God Uriah the son of Shemaiah of Kiriathjearim not many weeks before Jeremiah was apprehended and questioned for his life, as is here related, his adversaries being pricked on by pride and malice.
Ver. 2. Diminish not a word] Or detract not ought, viz. for fear or favor, left I confound thee before them, chap. 1.17. See there, haec instar speculi omnium temporum Pastoribus inspicienda sunt: here's a Mirrour for Ministers.
Ver. 3. That I may repent me of the evil—because of the evil] Flagitium & flagellum sicut acus & filum, evil of sin produceth evil of pain. See chap. 4.4, 6.
Ver. 4. If ye will not hearken unto me] A conditional menace: the contrary promise whereunto see ver. 13. And this was the sum of all Jeremyes sermons.
Ver. 5. Both rising early and sending them] See chap. 7.13. and 11.7. and 25.3.
Ver. 6. Then will I make this house like Shiloh] This same threat, Jeremiah had uttered in good Josiah 's days, chap. 7. and no harm ensued. Now, tempora mutantur, truth breedeth hatred: and the Prophet is in danger for discharging his conscience, to be murdered: as were Rogers, Bradford, Taylor, and other famous Preachers in those dog-days of Queen Mary.
Ver. 7. So the Priests and the Prophets] Like unto these Prophets were the Scribes and the Lawyers in Christ's time.
Ver. 8. That the Priests and the Prophets, &c.] So they dealt by Steven, Act. 7. by Arnulph, an excellent Preacher of the truth according to godliness at Rome, Anno Domini 1125. in the time of Pope Honoriur the second. Hic clericorum infidiis necatur. This good man was put to death by the instigation of the Clergy, against whose avarice, pride and luxury he bitterly inveighed, and was therefore much favored by the Roman Nobility: as was likewise Wickclife by the English, and Hus by the Bohemian: but the envious Priests wrought their ruin.
Ver. 9. Why hast thou Prophecyed in the Name of the Lord] Who doubtless hath not sent thee on this errand, but thou speakest it of thine own head, and shalt dearly answer it.
And all the people were gathered] That many headed multitude, that— neutrum modo, was modo vulgus. See ver. 16.
Ver. 10. When the Princes of Judah heard those things] Pii viri sunt quibus doluit populi impietas: good men they were, saith Oecolampadius: They might be so, some of them at least: and it was well done of them here, to pass an impartial sentence for the innocent Prophet, against the Priests and people. But Pilate did so for a while, for our Savior: and these Princes soon after turned Jeremyes cruel enemies, chap. 37.15. for his plain-dealing, chap. 34.
And sat down in the entry of the new gate] The East gate, saith the Chaldee Paraphrast; called the new gate, because repaired by Jotham, 2 King. 15.35. saith Lyra.
Ver. 11. Then spake the Priests and the Prophets] Against a Priest and a Prophet; but he had earnestly inveighed against them, chap. 23. and hence the hatred; as Erasmus told the Duke of Saxony, that Luther had been too busy with the Popes tripple-crown and with the Priests fat paunches, and was therefore so generally set against.
Saying This man is worthy to die] Sic Papicola nostri saeculi: these are the very words of Popish persecutors.
For he hath prophesied against this City] This holy, and therefore (it must be believed) inviolable City. Novum crimen, C. Caesar, &c. These sinners against their own souls, traitors also to the State, will neither see their evil condition nor hear of it from others, as having gall in their cares, as they say of some kinds of creatures.
Ver. 12. The Lord sent me to prophesy against this house] In this Apology of the Prophet thus answering for himself with an heroical spirit, five noble virtues, fit for a Martyr, are by an Expositor well observed. 1. His Prudence in alleging his divine mission. 2. His Charity in exhorting his enemies to repent. 3. His Humility in saying, Behold I am in your hand, &c. 4. His Magnanimity and freedom of speech, in telling them that God would revenge his death. Lastly, His spiritual security and fearlesnesse of death in so good a cause, and with so good a conscience.
Ver. 13. Amend your ways] Fall out with your faults, and not with your friends. See chap. 7.3.
And the Lord will repent him of the evil] This he often inculcateth. Ideo minatur Deus ut non puniat: See chap. 18.8.
Ver. 14. As for me, behold I am in your hand] See here how God gave his holy Prophet a mouth and wisdom, such as his adversaries were not able to resist. The like he did to other of his Martyrs and Confessors, as were easy to instance. If the Queen will give me life, I will thank her: if she will banish me, I will thank her: if she will burn me, I will thank her, &c. said Bradford to Creswel offering to intercede for him.
To do with me as seemeth good and meet unto you] But this I can safely say, Non omnis moriar: all that ye can do, is, to kill the body: kill me you may, but hurt me you cannot. Life in God's displeasure is worse then death: I am not of their mind who say
Better live basely, then die bravely. Fax • t Deus ut quilibet nostrum epilogum habeat galeatum: God grant that whether our death be a burnt offering of Martyrdom, or a peace offering of a natural death, it may be a free-will-offering, a sweet sacrifice to the Lord.
Ver. 15. Ye shall surely bring innocent blood, &c.] So Mr. Rogers our Protomartyr in Queen Mary's days; If God, said he, look not mercifully upon England, the seeds of utter destruction are sown in it already by these hypocritical tyrants, and Antichristian prelates, double traitors to their native country.
Ver. 16. Then said the Princes and all the people] The Mobile vulgus. See on ver. 9. The good Prophet is acquitted, as Athanasius afterwards was often: for if to be accused were enough to make a man guilty, none should be innocent.
Ver. 17. Then rose up certain of the Elders] V • ri illi admodum venerabiles erant, saith Oecolampadius, these were very worthy men, whether Princes or pleaders, well read in the Annals of the times, as great men ought to be.
Ver. 18. Micah the Morashite] See on Mic. 1.1.
Zion shall be plowed like a field] See Mic. 3.12.
Ver. 19. Did Hezekiah King of Judah] Laudable examples are to be remembered: and as occasion requireth, imitated. That was a very good one of Constantine the Great, when the Arians brought accusations against the Orthodox Bishops, as here the false Prophets did against Jeremy, he burnt them and said, These accusations will have proper hearing at the last day of judgment.
Ver. 20. And there was also a man] This seemeth to be the plea of the adverse party producing an example opposite to the former; and showing what the way was now, whatever it had been heretofore: New Lord's, new Laws.
According to all the words of Jeremiah] Whose Contemporary he was, and his memory was yet fresh bleeding.
Ver. 21. And when Jehoiakim] This Tiger laid hold with his teeth on all the excellent spirits of the times: See chap. 36.26.
He was afraid and fled] Not out of timorousness, but prudence. Tertullian was too rigid in condemning all kind of flight in times of persecution. God hath not made his people as standing but marks to be shot at, &c. See Mat. 10.23.
Ver. 22. And Jehoiakim sent men into Egypt] Where he might have anything: for he was Pharaohs feudatary and vassal.
Ver. 23. And they fet forth Uriab out of Egypt] As they did here Sir John Cheek out of the Low-countries, and frightened him into a Recantation. Not so this Uriah.
And they fet forth Uriah out of Egypt] En collusio Principum mundi in parricidio.
Who slew him with the sword] Without all law, right, or reason. So John the Baptist was murdered, as if God had been nothing aware of him, said that Martyr. But Jehoiakim got as little by this, as he did afterwards by burning Jeremy 's Book or as Vespasian afterwards did by banishing all the Philosophers of his time, because they spake boldly against his vices and tyranny.
Ver. 24. Nevertheless the hand of Ahikam] Who had been one of Josiah 's Counselors, 2 King. 22.12. By this man's authority and help Jeremiah was delivered: and God rewarded him in his son Gedaliah made Governor of the Land, 2 Kings 25.22.
CHAP. XXVII.
Ver. 1. IN the beginning of the reign of Jehoiakim] By the date of this Prophecy compared with ver. 12. of this Chapter, and chap. 28.1. it should seem that it lay dormant for fourteen or fifteen years, ere it was recited.
Ver. 2. Make thee bonds and yokes] i. e. Yokes with bonds, such as they are wont to be fastened with.
And put them upon thy neck] This was to the Prophet, saith the Jesuit, molesta & probrosa poenitentia, a troublesome and disgraceful penance: but this was no will-worship, say we; and much handsomer then the pennances they put the people to in Italy: where you may see them go along the streets, saith mine Author, with a great rope about their necks, as if they were dropped down from the Gallows: and sometimes they wear a Sawsedge or a Swines-pudding in place of a silver or gold chain, for a sign of their mortification, and that they may merit.
Ver. 3. By the hand of the messengers] i. e. Ambassadors of those neighbouring States, who might come to Zedekiak, to confederate with him against Nebuchadnezzar's growing greatness: but all in vain, and to their own ruin. Deus quem destruit dementat. The wicked oft run to meet their bane, as if they were even ambitious of destruction.
Ver. 4. Go tell your Masters] But they would not be warned, and were therefore ruined. So true is that of an Ancient, Divinum consilium, dum devitatur, impletur: humana sapientia, dum reluctatur, comprehenditur.
Ver. 5. I have made the earth] And am therefore the great Proprietary and Lord Paramount of all; to transfer Kingdoms at my pleasure. This, Nebuchadnezzar, after seven years prentiship served among the beasts of the field, had learned to acknowledge, Dan. 4.
Ver. 6. And now have I given all these lands] Nebuchadnezzar shall be Monarch, contra Gentes. Dicunt nugatores equitasse Nebuchadnezzar super Leonem, & infraenasse Draconem.
Ver. 7. And all Nations shall serve him] All the neighbouring Nations, and some others more remote: but never was any man 〈 in non-Latin alphabet 〉 Universal Monarch: though some have styled themselves so, as did Sesostris King of Egypt,
Until the very time of his land come] The greatest Monarchies had their times and their turns: their rise and their ruin.
And then many Nations and great Kings shall serve themselves of him] As the Chaldeans had served themselves of the Assyrians: so did the Persians of the Chaldeans, the Greeks of the Persians, the Romans of the Greeks; the Goths and Vandals, and now the Turks of the Romans; such an aestuaria vicissitudo there is in earthly Kingdoms, such a strange uncertainty in all things here below. Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably with reverence and godly fear, Heb. 12.28. Let us serve Him, and not serve ourselves upon him, as self-seekers do.
Ver. 8. And it shall come to pass that the Nation, &c.] It is better then, to serve a foreign Prince, then to perish by the sword, famine or pestilence. It should not be grievous to any man to sacrifice all his outward comforts to the service of his life.
And that will not put their neck under the yoke] The Lord disposeth of the Kingdoms of the Heathens also, though in such a way as may seem to us to be mere hap-hazard.
That Nation will I punish] By seeking to shun a less mischief, they shall fall into a greater: if they escape frost, the shall meet with snow.
Ver. 9. Therefore hearken not ye to your Prophets] Whom the devil setteth a work to persuade you otherwise, to your ruin; as he is an old man-slayer, and hath his breathing devils abroad, as his agents, such as are here mentioned.
Ver. 10. To remove you far from your Land] So it would prove: and such would be the event of their false prophecies.
Ver. 11. But the Nations that bring their neck] When God bids us Yoke, it is best to submit. In all his commands there is so much reason for them, that if God did not enjoin them, yet it were best, in self-respects, for us to practice them: since in serving him we shall have the creatures to serve us, &c.
Ver. 12. I spake also to Zedekiah] See on ver. 1.
Bring your necks under the yoke] Better do so then worse: if ye will not be active in it, ye shall be passive; and that because ye would not take upon you the lighter yoke of mine obedience.
Ver. 13. Why will ye die, thou and thy people?] Ecquae haec pertinacia? If thou hast no mercy on thyself, yet pity the State which is like to perish by thy pertinency. Josephus highly commendeth Jeconiah for his yielding to go into captivity, for the safety of the City. Tertullian giveth this counsel to Scapula the Persecutor, If thou wilt not spare us, yet spare thyself: or if not thyself, yet thy Country Carthage, which is like to smoke for thy cruelty▪ for God is the avenger of all such.
Ver. 14. Therefore hearken not unto the words of the Prophets] Quantâ opus operâ, saith Oecolampadius: what a business it is to beat men off from fall Prophets and Seducers? but let the end and the evils they lead to be remembered. Cavete à Melampygo.
Ver. 15. For they prophesy a lie] When they speak a lie, they speak of their own, as it is said of their father the devil, Joh 8.44. See chap. 23.21, 22.
Ver. 16. Behold the vessels of the Lord's house, &c.] Notorious impudency! but it hath ever been the lot of the Church to be pestered with such frontlesse rakeshames, who dare affirm things flat opposite to the truth, and flatter men in their sin to their utter ruin. Those who are of God, can do nothing against the truth, but for the truth, 2 Cor. 13.8.
Ver. 17. Hearken not unto them] Life and death is let in by the ear, Isa. 55.3. Take heed therefore what ye hear.
Serve the King of Babylon] And so long as ye may have liberty of Conscience upon any reasonable terms, be content: and not, as the bird in the cage, which because pent up, beateth herself.
Ver. 18. Let them make intercession to the Lord of hosts] Let them pray in the Holy Ghost, by whom they pretend to be inspired: Let us see, what answer. So Elias called upon the Baalites, to call aloud unto their god: and forasmuch as he heard them not, the people were satisfied that they were false Prophets: God will fulfil what he hath foretold; but then he looketh that his servants should make intercession. Elias had foretold Ahab that there should be store of rain after a long drought: but then he went up into Mount Carmel to pray for that rain. I came for thy prayer, said the Angel to Daniel. God's Prophets are his favorites, and may have anything of him.
Ver. 19. Concerning the sea, and concerning the pillars, &c.] Of these see 1 King. 7.15, 23, 27.
And concerning the residue of the vessels] All the goodly plate, whether sacred or profane, that the moderation of the Conqueror had lest in the City.
Ver. 20. Which Nebuchadnezzar—took not] See on ver. 19.
Ver. 21. Until the day that I visit them] Till by my providence I appoint a great part of them to be brought back again, and to be new consecrated to my service, Ezr. 1.7. & 7.19.
CHAP. XXVIII.
Ver. 1. ANd it came to pass the same year] sc. Wherein Jermiah spake to Zedekiah and the Priests, cap. 27 12.
In the beginning] In his first year; dividing his reign into three parts.
That Hananiah the son of Azur the Prophet] i. e. The pretended Prophet. Dictum 〈 in non-Latin alphabet 〉 . A Priest he seemeth to have been by his Country Gibeon, Josh. 21.13, 17. and a Prophet he taketh upon him to be, preacheth pleasing things through flattery, and for filthy lucre, likely. He saw how ill Uriah and Jeremy had sped by telling the truth: He resolveth therefore upon another course. These false Prophets would ever with the Squiril, build and have their holes open to the Sunny-side: ever keep in with the Princes, and please the people.
Ver. 2. Thus speaketh the Lord of H • sts, the God of Israel] Thus this wretch makes over-bold with that Nomen Majesta • ivum, holy and reverend Name of God: whom he entileth also to his falsities with singular impudence, that he may pass for a Prophet of the Lord, when as the root of the matter was not in him.
Ver. 3. Within two full years] Jeremy had said seventy: Hananiah (a man of prime authority, some say High-priest) within two years. This was some trial to good Jeremy to be thus confronted. Jeremy 's discourse was so much the more distasted, because he not only contradicted Hananiah and his complices, but also persuaded Zedekiah to submit to the King of Babylon, and afterwards to yield up the City: when as the Prophet Isaiah, not long before, had dissuaded Hezekiah from so doing.
Ver. 5. Then the Prophet Jeremiah said] Without gall or guilt. Like the waters of Siloah at the foot of Zion. Isa. 8 6. which run softly; he made but small noise, though he heard great words, and full of falsehood.
In the presence of the Priests, and in the presence of the people] Publikely he took him up (though mildly:) because he had publicly offended. See Gal. 2.14. 1 Tim. 5.20.
Ver. 6. Amen, the Lord so do] q. d. I wish it may be so as thou sayest, with all my heart, if God be so pleased. But I know that this is magis optabile quàm opinabile, rather to be wished then hoped for. I could wish for my poor Countrymens sake, to be found a false Prophet: but I see little likelihood of it.
Ver. 7. Nevertheless hear thou now] Audi quaeso. Hear I pray thee: soft words, but hard arguments. See on Isa. 5.3.
And in the ears of all the People] Whom I desire to undeceive, and to advise for the best, whatever they think of me. Let them think what they will, modo impii silentii non arguar, as Luther once said, so that I be not found guilty of a sinful silence.
Ver. 8. The Prophets that have been before me, &c.] q.d. Committamus, Anania, nos tempori, &c. Let's be judged by our Peers, or rather by our Ancients: It hath been ever usual with true Prophets, to declaim against the sins of the times, and to proclaim divine vengeance if men amend not: But thou doest nothing less then this: Ergo.
And of evil] Or of famine, that greatest evil of all the three, where it is extreme.
Ver. 9. The Prophet which prophesieth of peace] As thou now doest, but time will confute thee, and event will show thee to be a liar. Two years time will be soon come up. &c. How many that have taken upon them to predict the very year and day of the last Judgment, have been thus confuted and confounded? See Deut. 18.22.
Ver. 10. Then Hananiah the Prophet took the yoke from off the Prophet Jeremiah's neck and brake it] This was a most insolent and desperate fact in Hananiah (but nihil est audacius illis Deprensis ) and a most dangerous temptation to the people to believe his prophesying. Such another bold beacham was Nestorius the heretic; Aud • x erat, saith Zanchi, & magnae loquentiae, quâ unicâ fretus nihil non audebat, & quidom saepenumero foeliciter quod volebat, obtinebat: That is, bold he was and big-spoken; trusting whereunto, he durst attempt anything; and too too oft he effected also that which he attempted; so that he seduced for a while the good Emperor Theodosius, and caused him to eject Cyril an Orthodox Bishop; whom afterwards, upon better consideration, he restored again to his place with greater honor; and condemned that hypocrite and heretic Nestorius: of whom what became afterwards I wot not: but Hananiah died, as he well deserved, for his thus daring to fight against God.
Ver. 11. And Hananiah spake in the presence of all the people] This was Prophet-like indeed; first to teach by a sign, and then to show the sense of it: But what maketh a parable in a fools mouth? Prov. 26.7. Excellent speech becometh not a fool, Prov. 17.7. The people of Rome sware to Carbo that they would not believe him though he sware: so should this people have dealt by Hananiah.
And the Prophet went his way] As weary and sorry to hear and see such gross illusions: haud dubium factus ridiculo omni populo praesenti, being well laughed at, no doubt, by the seduced people: but he had been well inured to bear their buffoneries; besides that, the bird in his bosom sang sweetly. He went his way, saith One, as shunning contention, and providing for edification, which is not attained to by brawling and bitterness.
Ver, 12. After that Hananiah had broken the yoke] Which he looked upon as an eye-sore while it was whole: and a real contradiction to his false predictions.
Ver. 13. Thou hast broken the yokes of wood] That were weaker and lighter;
But thou shalt make for them yokes of Iron] Thou, Jeremy shalt, for a type of a cruel, hard and strong bondage. Bonfinius writeth of the Hungarians, that they are not to be handled gently, or kindly dealt with: sed virgâ ferreâ in obsequo continenendes esse, but kept in order with a rod of Iron. Such were these refractory Jews; but they had enough of it ere God had done with them.
Ver. 14. For thus saith the Lord of hosts] Here were right words (not as ver. 2. in labris nata, non in fibris ) and therefore very forcible, Job 6.25.
I have put a yoke of Iron] See on ver. 13.
And have given him the beasts] All shall be his: and he shall sovereign it over all, as the Lion doth over the beasts of the field.
Ver. 15. Thou makest this people to trust in a lie] Who loved to have it so, chap. 6. ult. and were therefore justly left to obduration and horrible destruction.
Ver. 16. Behold I will cast thee] I will shortly lay thee low enough together with thy lordly looks, as D. Taylor Martyr once told Gardener Bishop of Winchester, who reviled him, and threatened him.
This year shalt thou die] Than which thou hadst better do anything.
Ver. 17. So Hananiah died] Two months after this prediction, ver. 1. yet the people relented not, but persisted in their obstinacy to the end. Such a sward or rather hoof is grown over some men's hearts, as neither Ministry, nor misery, nor miracle, nor mercy can possibly mollify.
CHAP. XXIX.
Ver. 1. NOw these are the words of the Letter] Heb. of the book. It is taken for any manner of writing, whether longer, as a book; or shorter, as a letter, an Epistle, cujus ornamentum est ornamentis carere, saith Politian: the two chief commendations whereof, say others, are shortness, and plainness: Here we have both, and should therefore highly prize it: not as Apocryphal Baruch 's letter: but as parcel of holy Writ, worthy of all acceptation.
Which were carried away captive] And longed for deliverance: but are advised to have patience, and not to antedate the promises, which, in their due time should be accomplished. As till then obediendum est etiam dyscolis; obedience must be yielded to the Babylonians (now their Masters) and not only to the good and gentle, but also to the froward: For this is thank-worthy, &c. 1 Pet. 2.18.
Ver. 2. After that Jeconiah the King, and the Queen and the Eunuchs] Angusta & Eunuchi. These Eunuchs were Chamberlains to Queens; but not always so bold with them as Stephen the Persian presumed to be with the Queen-mother of the Emperor Justinian the second, quam flagellis sicuti servam castigavit. See chap. 24.1.
Ver. 3. By the hand of Elasah the son of Shaphan, &c.] Zedekiak having heard by Hananiah the Prophet, that within two full years Jeconiah and the captives should come back to Jerusalem; and knowing that if that should be so, he must give place, and part with his royal dignity: sendeth an Embassage to Nebuchadnezzar to show his obsequiousnesse; and is content that his messengers should carry Jeremiah 's letters (of whom haply he had a better conceit after the death of Hananiah ) to those of the captivity, to persuade them to live quietly in Babylon, and not yet to think of returning to his disturbance.
Ver. 4. Thus saith the Lord of hosts] It was God then that dictated this letter to the Prophet: neither is it of private, that is, of human interpretation, but the holy man wrote it, as he was moved thereunto by the Holy Ghost, 2 Pet. 1.20.21.
Ver. 5. Build ye houses and dwell in them] Mitigate the extremity of your captivity (which is likely to be long) by all honest means. Levius fit patientiâ Quicquid corrigere est nefas. Patience, as a paring-knile, cutteth the cross less and less, till it comes to nothing. It teacheth a man, in case he cannot bring his estate to his mind, to bring his mind to his estate, and that's as well: but Impotienes quisque his affligitur. The bullock under the yoke gets nothing by wriggling, but galling.
Ver. 6. Take ye wives and beget sons] First get ye houses and gardens, and then take wives. So in the last Commandment, house, is set before wife: and nature teacheth the birds to build their nests, before they come together for copulation.
Ver. 7. And seek the peace of the City] Do not tumultuate or seek to break prison; as those seedsmen of sedition your false Prophets would persuade you: but frame to a peaceable and patient behavior. In returning and rest shall ye be saved, in quietness and in confidence shall be your strength, Isa. 30.15.
And pray unto God for it] sc. That in it you may lead a peaceable and quiet life in all godliness and honesty, 1 Tim. 2.2. Christians should improve their writing-months upon the King of Saints, to pray for Kings and all that are in authority, though to them they had been Tyrants: since it seemeth good to God that they should live under them. The Dutch have a Proverb,
Ver. 8. Let not your Prophets and your diviners] Your deceivers indeed, which were also in Babylon as well as at Jerusalem: for all places are full of them, and so is hell too. But beware of these dogs, beware of evil workers, Philip. 3.2. three of them, the most active, no doubt, are here noted and noticed, ver. 21.23. with a charge in this text, Ne committitote ut decipiant vos, See that they deceive you not. The body should be kept, say Physicians, in habitu athletico, in a vigorous and healthy temper, able to oppose infections. Think the same of the soul.
Neither hearken to your dreams] Yours, because you itch after them, listen to them, pray dearly for them.
Ver. 9. For they prophecy falsely] As chap. 27.15. & 28.15.
Ver. 10. For thus saith the Lord] Or, But thus hath the Lord said, whatever these Impostors say to the contrary. Set truth against falsehood, and it will silence it: like as if a lamp be hanged over a ditch where Frogs are croaking, they are forthwith husht and made quiet.
Ver. 11. For I know the thoughts that I think] God's thoughts run upon his children (the children of affliction especially) as a fathers do upon his dear children: Omnis in Ascanio, &c.
To give you an expected end] Heb. an end and expectation, i. e. An end of evils past, and expectation of better for the future.
Ver. 12. Then shall ye call upon me,] With mind and mouth, with spirit and speech, as Daniel did, chap. 9.3. and as but few others did, during the captivity, as is confessed, Dan. 9.13.
And go and pray unto me] Go into your Closets or other Oratories, where you shall pour out your hearts unto me.
And I will hearken unto you] Which shall be a surer seal of my love, then your return from Babylon.
Ver. 13. When ye shall search for me with all your heart] Not with a piece of your heart only as do partialists and double-minded men, qui in parabola ovis capras quaerunt. Johannes Gropperus of Colen refused a Cardinalship but forsook the Gospel. So did not Luther, who when he was offered to be Cardinal if he would be quiet, replied No, not if I might be Pope.
Ver. 14. And I will be found of you] The best 〈 in non-Latin alphabet 〉 . See Psal. 32.6. Isa. 55.6. & 65.1.
And I will gather you] As my scattered Jewels: See chap. 13.7. & 24.6.
Ver. 15. Because ye have said] From the heirs of the Promises, he turneth his speech to others qui praesumendo sperant, & sperando pereunt.
Ver. 16. Know that thus saith the Lord] Or, therefore thus saith the Lord: whatever ye say, or your counterfeit Prophets say to the contrary.
Ver. 17. Behold I will send upon them] Chap. 24.10. & 27.8.
And will make them like vile figs] See chap. 24.8.
Ver. 18. And will deliver them to be removed] See chap. 15.4. & 24.9.
Ver. 19. Because they have not harkened.] See chap. 7.23, 26. & 11.7, 8. & 13.11. & 17.23. & 25.4.
Ver. 20. Hear ye therefore] Or, Hear ye also: ye who have lost the fruit of your afflictions: and are little the better for your being so long in the iron furnace.
Ver. 21. Thus saith the Lord—of Ahab the son of Koliah] These two (though not the two Elders that assaulted Susanna, as some have fabled) are singled out, as Arch-impostors and filthy adulterers, to be exemplarily punished: to whom also is added Shemaiah the Nehelamite, ver. 24.
And he shall sl • y them before your eyes] Vide autem justam poenam martyrum diaboli, saith Oecolampadius, See here the just punishment of the devils Martyrs: this evil couple had prophesied, belike, the destruction of Babylon, bade the Jews put themselves in a posture to return home, promised to conduct them to Jerusalem, played many lewd pranks besides: and were therefore worth • lie put to a cruel death by Nebuchadnezzar, in the presence of their friends and followers.
Ver. 22. And of them shall be taken up a curse] They had blessed themselves, though the Lord abhorred them: and sought to set up themselves in the hearts of the people, being Gloriae animalia, popularis aurae vilissima mancipia, (as Jerome saith of Crates the Philosopher) they shall therefore leave their names for a curse, as Isa. 65.15.
Whom the King of Babylon roasted in the fire] Burnt them with a soft slow fire, as the Papists did John Hus, Bishop Ridley, and many other innocent Martyrs; but should do rather those filthy Gergesites, their Monks and Friers of whom it went for a proverb in Germany, as Luther witnesset • h, Whosoever seeth any one of them, seeth the seven deadly sins.
Ver. 23. Because they have committed adultery with their neighbors wives] As did Eli's sons, 1 Sam. 2. those false Prophets also at Jerusalem, chap. 23.14. Hetser the great Anabaptist in Germany (who yet died penitently) and as do still the Imailers, an order of religious men among the Turks (who call them the religious brothers of love ) and the Bramines (successors to the Brachmanni ) among the Indians, who are extremely impure and libidinous; claiming the first nights lodging of every bride, &c. having nothing of a man but the voice and shape: and yet these are their Priests.
Even I know and am a witness, saith the Lord] Let them carry their villainy never so cleanly and closely with their Si non caste, saltem caute; yet I know all; am now an eye-witness, and will be one day a swift witness against them. Utinam animadverterent haec Principes, & ill qui non in seed Petri sed in prostibulo Priapi Lampsaeceni sedens fornicationes tegit, sancta conjugiae vetat, mera somnia vendit, & Dei oculos claudit, saith one.
Ver. 24. Thus shalt thou also speak to Chemajah the Nehelamite] Or Dreamer; dream-wright, Enthusiast: such as were the Messalanian heretics of old, and some of the same stamp, loaves of the same leaven, now-adays.
Ver. 25. Because thou hast sent letters in thy name] Such as Sadoletus a Popish Bishop sent to Geneva in Calvin's absence, to bring them back again to the obedience of the See of Rome; and as we have many from the Romish factors sent hither to the seducing of not a few: a subtle and shrew'd way of deceiving the simple.
And to Z • phaniah] The second under the High Priest Seraiah, and successor likely to that Pashur, chap. 20. who was deposed for some misdemeanor, like as Dr. Weston was here in Queen Mary's days put by all his Church-dignities, for being taken in bed with an harlot. Of this Zepha • iah, see 2 Kings 25.18. his office was to judge of prophecies, and to punish such as he found to be false Prophets.
And to all the Priests] Who were too too forward of themselves to bandy against God's true Prophets, chap. 26.8. and did as little need by letter to be excited thereunto, as Bishop Bonner did to be stirred up to persecute Protestants: and yet to him were letters sent from King Philip and Queen Mary, complaining that heretics were not so reformed as they should be, and exhorting him to more diligence, &c.
Ver. 26. The Lord hath made thee Priest instead of Jehoiada the Priest] That heroical Reformer in the days of Joash, 2 King. 11. Therefore as he did by Mattan the Baalite, so do thou by Jeremiah the Anathothite. But neither was Zephaniah Jehoiada, nor Jeremiah Mattan. Shemaiah himself was more like a Baalite, and better deserved that punishment, which shortly after also befell him, as was foretold, ver. 32. A hot-spirited man he was, and a boutefeau: being therefore the more dangerous. He also seemed to himself to be so much the more holy, by how much the Prophet whom he set against, was more famous for his holiness.
For everyone that is mad] Maniacus, arreptitius, fanaticus: so God's zealous servants have always been esteemed by the mad world, ever besides itself in point of salvation. See 2 King. 9.11. Act. 26.24. Jer. 43.2.
That thou shouldest put him in prison] As chap. 20.2.
Ver. 27. Now therefore why hast thou not reproved] Or restrained Jeremiah? Alas, what had the righteous Prophet done? he taxed their sin, he foretold their captivity: he deserved it not, he inflicted it not: yet he must smart, and they are guilty: Zephaniah also is here blamed for his lenity, as bloody Bonner once was by the rest of the Popish Bishops, who made him their slaughter-slave.
Ver. 28. For therefore he sent to us in Babylon] And is this all the thank he hath for his friendly counsel? haec est merces mundi.
Ver. 29. And Zephaniah the Priest read this letter] For ill-will likely, and with exprobration: Ubi insignis elucet Dei tutela, saith an Interpreter, where we may see a sweet providence of God, in preserving his Prophet from the rage and violence of the people so incensed.
Ver. 30. Then came the Word of the Lord] Or, Therefore came, &c. In the five former verses, we had narrationem causae, Shemaiah 's crime: In these three last we have dictionem sententiae, Shemaiah 's doom.
Ver. 31. Send to all them of the captivity] Send the second time; let not so good a cause be deser • ed: Vinc • s aliquando pertinax bonitas, Truth will take place at length.
Because Shemaiah hath prophesied unto you] He hath rewarded evil thereby to himself, and to his seed after him; his posterity shall rue for it, saith Jeremy, who was irrefracti plane animi orator, a man of an invincible courage, and might better have been called Doctor resolutus, then was afterwards Bacon the Carmelite.
Ver. 32. Behold I will punish Shemaiah—and his seed] As being part of his goods, and walking likely in his evil ways.
He shall not have a man to dwell among his people] Viz. At the return from Babylon: but both he and his shall perish in this banishment; which he prophesied should be shortly at an end, but shall prove it otherwise. See the like, Amos 7.17.
Neither shall he see the good] He nor any of his. See the like threatened to that unbelieving Prince, 2 King. 7.2.
Because he hath taught rebellion against the Lord] So chap. 28.16. See chap. 23.27. Mat. 5.19. To be tuba rebellionis, is no small fault. Luther was so secundum dici, sed non secundum esse: so may the best be: but let not the sins of Teachers be teachers of sins, &c.
CHAP. XXX.
Ver. 1. THe Word that came to Jeremiah from the Lord] This Chapter and the next are Jeremyes th • teenth Sermon, as some reckon them, and it is wholly Consolatory. The Author of it he showeth to be the God of all Consolation: and this the Prophet inculcateth six several times, in the five first verses, pro majori efficaciae, that it may take the better.
Ver. 2. Write thee all the Words that I have spoken to thee in a book] For the use of posterity, as Hab. 2.2. and that the consolations may not be forgotten, as Heb. 12.5.
Ver. 3. I will bring again the captivity of Israel and Judah] This promise Oecolampadins thinketh was written in the book in greater letters then the rest: it was fulfilled according to the letter in carnal Israel sent back by Cyrus (upon Daniel's prayer, who understood by that book here mentioned, that the time of deliverance, yea the set time was come, Dan. 9 2) but more fully in those Jews inwardly, Rom. 2.29. those Israelites indeed, who are set at liberty by Christ, Joh. 8. and shall be much more at the last day.
Ver. 4. And these are the words] These are the contents of this precious book: every leaf, nay line, nay letter whereof, droppeth mirth and mercy.
That the Lord spake] See on ver. 1.
Ver. 5. We have heard a voice of trembling] We were at first in a pitiful plight, sc. when the City was taken and the Temple burnt (and this is elegantly here set forth, and in the two next verses) but better times are at hand:
Ver. 6. Ask ye now and see, &c.] Was it ever heard of in this world, that a male did bear? The Poets indeed fable, that Minerva was born of Jupiter's brain:
Wherefore do I see every man] Heb. Every strong or mighty man.
With their hands on their loins] And not on their weapons.
And all faces turned into paleness] Through extreme fear, the blood running to the heart, and the heart fallen into the heels. The Septuagins for paleness have the yellew jaundise: the Vulgar gold-yellownesse: Piscator Morbus regius: the Hebrew properly implieth the color of blasted corn, Deut. 28.22. It importeth that the most stout-hearted warriors should be enervati & exangues, more parturientium, bloodlesse and spiritlesse, as travelling women.
Ver. 7. Alas, for that day is great] i. e. Troublesome and terrible, somewhat like the last day, the day of judgment, which is therefore also called the Great day, because therein the great God will do great things, &c.
It is even the time of Jacob's trouble] Such as never befell him before. Those very days shall be Affliction: so Mark expresseth the last desolation, chap. 13.19. not Afflicted only, but Affliction itself. But though it be the time of Jacob's troubles, let it be also the time of his trust, for there will be shortly a day of his Triumph.
But he shall be saved out of it] Not from it, but yet out of it: the Lord knoweth how to deliver his, 2 Pet. 2.9. and though Sense say it will not be; Reason, it cannot be; yet Faith gets above, and says it shall be: I descry land.
Ver. 8. I will break his yoke from off thy neck] The forementioned misery did but make way for this mercy, that it might be the more magnified. Let the Saints but see from what, to what, and by what Jesus Christ hath delivered them; and they cannot but be thankful.
Ver. 9. But they shall serve their Lord their God] Without fear in holiness and righteousness before him all the days of their lives, Luk. 1.74, 75. See Joh. 8. Rom. 8.
And David their King] i. e. Zerubbabel of David's line, Hag. 2.23. but especially Christ the King of Saints, as the Jew-Doctors also expound it.
Whom I will raise up to them] To be Messiah the Prince, Dan. 9.25. Christ the Lord, Act. 5 31.
Ver. 10. Therefore fear thou not O my servant Jacob] This is Isaiah -like: and indeed the Prophet here setteth himself verbis consolantissimis, as one saith, with most cordial comforts, to cheer the hearts of God's poor afflicted.
Ver. 11. For I am with thee] To preserve thee, and to provide for thee, to support thee, and to supply thee.
Though I make a full end of all Nations] See Isa. 27.7, 8. with the Notes. See also on chap. 5.10, 18.
But I will correct thee in measure] Heb. According to judgment, not summo jure & rigidâ justitiâ: not as I might; but in mercy, and with moderation.
And will not leave thee altogether unpunished] Heb. Et innocentando non innocentabo te; in very faithfulness I will afflict thee, that I may be true to thy soul, and not cruel to thy body.
Ver. 12. Thy bruise is incurable] i. e. Inevitable, by God's irrevocable decree. Or, it is incurable in itself; but not to me, who am an Almighty Physician or Surgeon. See Ezek. 37.11. they seemed free among the dead, free of that company.
Ver. 13. There is none to plead thy cause] Thou art friendless.
That thou mayst be bound up] Thou art helpless.
Ver. 14. All thy lovers have forgotten thee] Thy sweet-hearts, thine Idols, thy carnal friends, thy Priests, Prophets, riches, pleasures, all these have given thee the bag as we say; they stand aloof from thy help.
They seek thee not] Sink thou mayst, or swim, for them: thou art no part of their care.
For I have wounded thee with the wound of an enemy] As if I cared not where I hit thee, or how much I hurt thee.
With the chastisement of a cruel one] So it may seem, and so Job thought, chap. 30.21. but that was his error. See here what a pass a Saint may be at; and how deeply he may suffer, when his sins are increased. God, out of love displeased, may lay upon him and not spare, leave bloody wails on his back, &c.
For the multitude of thine iniquities] Because thy sins are many and mighty, or honey: See Am. 5.12. with the Note.
Ver. 15. Why criest thou for thine affliction?] And not rather for thy sins? cry not perii but peccavi: not I am undone, but I have done very foolishly. See Lam. 3.39, 40.
Ver. 16. Therefore all they that devoured thee, shall be devoured] Or, nevertheless, or yet all they that devoured thee, &c. q. d. That thou mayst experience, that in love I corrected thee, and for thy good, though to thy so great grief: I will have my penny worths on thine enemies, measuring to them as they have done to thee.
Ver. 17. For I will restore health] It goes best with the Church when worst with her enemies. It shall do so much more when all Christ's foes shall be made his footstool.
Because they called thee an outcast] Concluding so from thine afflictions: The Jewish Nation, saith Tully, show how well God regards them, that have been so oft subdued by the Chaldees, Greeks, Romans, &c. This was but a slender argument; only God is moved by the enemies insolencies and insultations, to look in mercy the rather upon his poor despised and despited people.
Saying, This is Zion, whom no man seeketh after] Illusio ex allusione, this was a jear by playing upon her name: as if Zion signified a dry or waste place, and therefore not much to be desired. Strabo indeed saith as much of Judea. And Mount Zion at this day, nihil habet eximium, nihil expetendum, hath no great desireablenesse in it. But certainly Judea was once a land flowing with milk and honey: and Mount Zion was in no small request. Howsoever none ought by their bitter taunts to add affliction to the afflicted, but rather to weep with those that weep: be pitiful, be courteous, 1 Pet. 3.8.
Ver. 18. The captivity of Jacob's tents] i. e. The poor captives that now live at Babylon, as strangers in tents or huts.
And the City shall be built upon her own heap] Or hill, sc. in Mount Moriah: Jerusalem shall be inhabited in Jerusalem, Zech. 12. All this was prolusio perfectae liberationis in Christo, saith Junius, a type and pledge of perfect deliverance by Christ.
Ver. 19. And out of them shall proceed thanksgiving] Mox ubi fides, inde prodit & la • & confessio. Faith is a fruitful grace: the very womb wherein all the rest are conceived.
Ver. 20. Their children also shall be as aforetime] How easily can the Lord turn again the captivity of his people, set them statu quo prius? Zach. 10.6. They shall be as if I had not cast them off. See the Note there.
Ver. 21. And their Nobles shall be of themselves] Forreiners shall no more domineer over them, but they shall have Governors of their own Nation, who shall be more tender of them, and careful of their good. Some apply all this (and well they may) to Jesus Christ who is here called Magnificus, & Dominator, his Magnificent or honorable One, and his Ruler: who also is one of them, and proceedeth from amongst them. See Deut. 18.18.
And I will cause him to draw near, and he shall approach unto me] Either as God, coequal and coessential with me; or as Mediator: and so he shall approach unto me by the hypostatical union, (in respect of which he came the nearest unto God of any that ever was or could) and by the execution of his Priestly office, wherein he intercedeth for my people and reconcileth them unto me.
For who is this that engaged his heart] Who but my Son Christ durst do it, or was fit to do it? he is a super-excellent person, as is imported by this Mi-hu-ze, Who this he?
Ver. 22. And ye shall be my people, and I will be your God] sc. Through Christ, and by his mediation. As for those that are not in Covenant with God by Christ; as the devil will one day sweep them, so mean while
Ver. 23. Behold the whirlwind of the Lord goeth forth with fury] Sensim sese conglomerans ac demittens in eorum capita, the vengeance of God followeth them close at heels, till at length they be wherried away by that terrible tempest at death, Job 27.20.
Ver. 24. The fierce anger of the Lord] See chap. 23.20.
In the latter days ye shall consider it] In the days of the Messias, but especially at the end of the world; when all these things shall have their full accomplishment.
CHAP. XXXI.
Ver. 1. AT the same time] i. e. In the beginning of Zedekiah 's reign, as before, was this word uttered. Or rather, in those latter times forementioned, chap. 30.24. after the return from Babylon, but especially in the days of the Messiah. The modern Jews vainly apply it to the coming of their Messiah, quem tantis etiamnum ululatibus exposcunt, whom they yet expect, but to no purpose.
Ver. 2. The people that were left of the sword] Of Pharaoh 's sword, who pursued them: and though he smote them not, because the Lord kept him off, yet he is said to have done it: like as Balac afterwards arose and fought against Israel, Josh. 24.9. he had a mind so to have done, but that he was over-awed: he did not indeed because he durst not.
When I went to bring him to rest] i. e. To the land of Canaan, after so long trouble and travel. I effected that then, though it were held improbable, or impossible: so I will do this promised reduction of my people from Babylon.
Ver. 3. The Lord hath appeared of old unto me] This seemeth to be the people's objection: You tell us what was done of old: but these are ancient things, and little pertaining to us, who are now under a heavy captivity; jam refrixit & obsoleta videtur Dei beneficentia. Hereunto is answered
Yea I have loved thee with an everlasting love] I am one and the same: I am Jehovah that change not, whatever thou mayst think of me, because I seem angry at thy misdoings.
Therefore with loving kindness have I drawn thee] Or, Therefore will I draw out loving kindness toward thee, as Psal. 36.10. See the Note there.
Ver. 4. Again I will build thee] See chap. 34.18.
Thou shalt he adorned with thy tabarets] All shall be hail and merry with thee as heretofore: yea thou shalt have spiritual joy, which is res severa, severe and solid; such as doth not only smooth the brow, but fill the breast.
Ver. 5. Thou shalt yet plant vines] Profunda pax erit: nemo te perterre faciat. Thou shalt have plenty, peace and security.
The planters shall plant them, and shall eat them as common things] i. e. Shall have God's good leave and liking so to do. Heb. Shall profane them, i. e. not abuse them but use them freely, even to an honest affluence: See Levite. 19.23. with the Note.
Ver. 6. The watchmen upon the mount Ephraim] Such as are set to keep those vineyards, ver. 5.
Shall cry Arise ye, and let us go up to Zion] As the ten tribes first made defection, so shall they be forwardest in the Reformation. England was the like alate.
Ver. 7. Shout among the chief of the Nations] Heb. neigh unto the heads of the Nations ut illa vobis adhinniant, & pariter in Christi fide jubilent, that they may join joys with you, and help to make up the quire.
Publish ye, and praise ye, and say, O Lord save] The Saints have never so much matter of praise, but that they may at the same time find cause enough to pray for more mercy, Psal. 18.3.
Ver. 8. Behold I will bring them] Here's a present answer to such a Prayer: and this promise hath its performance chiefly in the Kingdom of Christ, who will not suffer the least or the weakest of his to miscarry. See Esa. 35.5, 6.
Ver. 9. They shall come with weeping] Prae gandio, inquit, flebunt, they shall weep for joy: having first soaked themselves in godly sorrow by the spirit of grace and of supplications (or deprecations ) poured upon them, Zach. 12.10. being solicitous about their salvation.
And I will make them to walk by the rivers of waters] Heb. To the brooks of waters, i. e. to the holy ordinances, as Psal. 23.3.
For I am a Father to Israel] I do all of free grace.
Ephraim is my first-born] And therefore higher then the Kings of the earth, Psal. 89.27.
Ver. 10. Hear the Word of the Lord O ye Nations] Hear and bear witness of the gracious promises that I make to my people: for I would have them noted and noticed.
Ver. 11. For the Lord hath redeemed Jacob] Redemption is a voluminous mercy, an accumulative blessing.
From the hand of him that was stronger then he] sc. The Chaldean: but especially from Satan, Matth. 12.29. Joh. 12.31.
Ver. 12. Therefore they shall come and sing in the height of Zion] i. e. In the Temple shall they celebrate that singular mercy, in the Congregation of the faithful.
And shall flow together] i. e. Flock together by troops and caravans: flock thither by sholes.
To the goodness of the Lord] Or, to the goods of the Lord, such as here instanced, wheat, wine and oil; whereby also better things are figured: a confluence of inward and outward mercies is here assured the Saints.
And their soul shall be as a watered garden] Where every good thing comes forward amain: men's foecundata est roar coelesti. See Isa. 58.11.
And they shall not sorrow anymore at all] As those do who have not this contented godliness, but serve divers lusts, to their great vexation.
Ver. 13. And make them rejoice from their sorrow] Or, after their sorrow. I will turn all their sadness into gladness, their sighing into singing, their tears into triumphs, &c.
Ver. 14. And I will satiate the soul of the Priests with fatness] i. e. Provide liberally for my Ministers, Isa. 66.21. they and theirs shall be well maintained. Terms taken from the good and fat parts of the Sacrifices, which were allotted for the Priests.
Ver. 15. A voice was heard in Ramah] It was once, when the poor captives were carried that way to Babylon, the mothers bitterly bewailing their Luctuosam foecunditatem. It was also another time, when Herod barbarously butchered the babes of Bethlehem, Mat. 2.16, 17, 18. But now the case is altered, joy is restored, &c.
Rachel weeping for her children] Elegans Prosopopeja See the Notes on Mat. 2.18.
Ver. 16. Refrain thy voice from weeping] Take up in time O Rachel, and the rest: God comforteth the abject, 2 Cor. 7.6. he restoreth comfort to his mourners, Isa. 57.18.
Ver. 17. And there is hope in the end] Or, for thy posterity. Tribulation causeth patience, and patience experience, and experience hope; lively hope, such as maketh not ashamed, is not disappointed. Spes in fundo. God can recompense his people's patience and obedience, in their heirs and executours.
Ver. 18. I have surely heard Ephraim bemoaning himself] Heb. hearing I have heard; his moans and laments have rung in mine ears: So Hos. 14 8. I have heard him and observed him. This is God's speech concerning the Christian Church of the Jews: for in this Sermon we may easily observe a frequent change of persons, tanquam in opere Dramatico, as in an Interlude.
Thou hast chastised me, and I was chastised] i. e. I was chastised to good purpose, taught my duty, as Psal. 94.12. See there.
Turn thou me] Give me the whole turn, that I be not as an untamed sturdy Heifer, or as a cake half baked.
Ver. 19. Surely after that I was turned, I repented] After that I had turned short again upon myself, as those Penitents, 1 King. 8.47. as Manasseh, the Publican, Luke 18. and that Prodigal, Luke 15.17.
And after that I was instructed] Post quam ostensum fuerit mihi, After that I knew myself, or rather was made known to myself, sc. by mine afflictions sanctified: for Schola crucis, schola lucis: Afflictions are those pillulae lucis, that serve notably to clear the souls eye-sight.
I smote upon my thigh] Sicut mulierculae in puerperio facere solent, saith Luther: as travelling women use to do. It is a token of greatest grief. See Ezek. 21.12.
I was ashamed, yea even confounded] Abashed and abased to the utmost: my sorrow was deep and downright.
Because I did bear the reproach of my youth] i. e. The brunt and burden of my reproachful practices in my youth. See Job 13.26. Psal. 25.7.
Ver. 20. Is Ephraim a dear son? Is he a pleasant child?] q. d. Ey sure is he: and never more dear and pleasant then when thus beblubberd: like as some faces appear most oriently beautiful when they are most instampt with sorrow. Heb. Is he a child of delight? q. d. He may seem to be otherwise by my hard dealing with him: but so he is assuredly; Behold he whom thou lovest is sick, Joh. 11.
For since I spake against him, I do earnestly remember him still] Or so oft as I speak of him, I am mindful still of him. See Isa. 49.14, 16.
Therefore my bowels are troubled for him] Perstrepunt viscera mea, My bowels work, as that mothers did toward her child, 1 Kings 3.26. as Croesus his dumb sons did, when seeing a fellow ready to kill his Father, he burst out into Kill not King Croesus. See Hos. 11.8. with the Notes.
Ver. 21. Set thee up way-marks] Statue tibi statuas Mercuriales. q. d. I will surely bring thee back by the same way thou wentest hence into captivity: therefore take good notice of the way now, that thou mayest know it again another time. This God saith to quicken their faith, and to ascertain them of his love and savor: which is not like the winter-Sun, which casteth a goodly countenance when it shineth, but giveth little heat and comfort, &c. We must also set up way-marks, observe how we fell from the Lord, repent and do our first works.
Set thine heart towards the high-way] This is done saith Austin, when God is sought for God's sake: sed vix diligitur Jesus propter Jesum, saith the same Father, but this is rearely done.
Ver. 22. How long wilt thou go about?] Hunting after human helps, and (refusing to set thy heart on the right straight way, ver. 21.) fetch a compass, to thy loss of time and labor?
O thou backsliding daughter] Who wast whilom O virgin of Israel, ver. 21.
For the Lord hath created a new thing in the earth] Or, will create: he is even about it.
A woman shall compass a man] i. e. Say some, the Jews (who are now looked upon as weak women, and may say Imbelles damae, quid nisi turba sumus? ) shall compass about, and conquer the Chaldees those men of might. Or, as others sense it, The Church Christian, how weak soever at first it may seem, and inconsiderable, yet shall be able, by the confession of her faith, to resist her most potent persecutors, and by faith to overcome them, 1 Joh. 5.4. as she did in the Apostles, Act. 4. & 5. in the noble army of Martyrs, and Confessors. The text is generally understood of Christ's wonderful conception in the womb of his Virgin-mother.
Ver. 23. Thus saith the Lord of hosts] Et haec pertinent ad regnum Christi propriissime, These words also to the end of the Chapter, do most properly pertain to the Kingdom of Christ, saith Oecolamp.
As yet] Or, Yet again, as ver. 5.
The Lord bless thee] This prayer is daily made for the Church, by all her children.
Ver. 24. Husbandmen and those that go out with flocks] Agricola & pecuarii: the Citizens of the Church shall be plain-hearted and profitable persons, living together in amity, and not jarring, as husbandmen and shepherds oft do; Cain and Abel for instance.
Ver. 25. For I have satiated the weary soul] Or, I will satiate, fill them with my fullness, so that they shall have enough for their own, and not emulate others. A good man shall be satisfied from himself, Prov. 14.14. as knowing within himself that (whatever he hath here, little or much) he hath in heaven a better and more enduring substance, Heb. 10.34.
Ver. 26. Upon this I awaked] Out of my prophetike dream.
And my sleep was sweet unto me] i. e. The promises (Christ in the promises) were sweet unto me: and I was as much refreshed therewith, as with sound sleep after hard toile or travel.
Ver. 27. I will sow the house of Israel] I will repeople the country: and raise up many believers to Christ.
Ver. 28. Like as I have watched over them] I have been sedulous and assiduous.
To pluck up and break down, &c.] See chap. 1.10, 11. & 10.12. & 18.7.
So I will watch] I will make them a plentiful amends.
Ver. 29. In those days they shall say no more] There shall be tersius de operibus Dei judicium, a righter judgment passed upon God's proceedings. See of this by-word, Ezek. 18.2.
Ver. 30. But everyone shall die for his own iniquity] i. e. Every unbeliever shall: neither shall the Gospel save him.
Ver. 31. I will make a new Covenant] The same for substance with the former made with Adam, Noah, Abraham, Moses, and the Israelites in the Wilderness: but new in respect of the form thereof, the manner of dispensing it, viz. more clearly, freely, effectually and spiritually now under the Gospel, then in those days of yore when they saw the Face of God only in that dark glass of the ceremonies: whereas we with open face, &c. 2 Cor. 3.18.
Ver. 32. Not according to the Covenant] Not so, but a great deal better in regard of larger measures of the Spirit now poured out upon all flesh: together with the efficacy thereof in the hearts of God's Covenanters, who have a duplicate of God's Law written within them, ver. 33. Lex jubet, gratia javat: hence it is an everlasting Covenant, and the fruits of it are sure mercies, compassions that fail not, as is here set forth.
Ver. 33. I will put my Law in their inward parts] This the Apostle calleth the law in their minds oppsed to the law of their members, Rom. 7.23. for the natural man is inversus decalogus, he is not subject to the Law of God, neither indeed can be. But God putteth into the hearts of his people the counterpant of his holy Law: he stamps as it were a decalogue upon their spirits, he puts into them an inward aptness, answering the Law of God without, as the lead answereth the mould, wax the seal, as tally answereth tally, or as indenture indenture.
And I will be their God, and they shall be my people] This promise is divini mellis alveare, as One calleth it, The hive of heavenly honey.
Ver. 34. And they shall teach no more every man his Neighbor] Deest coactie, non deerit cohortatio. Men shall learn with much less ado, because taught of God, and lively enlightened by his Holy Spirit: & quando Christus magister, quam cito discitur quod docetur? saith Augustine, when Christ becomes a man's Teacher, he must needs be a forwardly Scholar. Some make this to be the sense of the words, that in Gospel-times the truths of Christ and the knowledge of the Son of God should be so evident, that men might get more of themselves without a teacher, then with one in the legal administrations: as Paul also showeth 2 Cor. 3. Not that men should have no need of teaching at all in those times: for the best know but in part, and must daily grow in grace, and in the knowledge of our Lord Jesus Christ, 2 Pet. 3.18.
For they shall all know me] All mine Elesh shall know me in some competent measure: know the Principles, Heb. 6.1, 2. and go on unto perfection: ib.
For I will forgive their iniquities] In heaven, and in their own consciences also, Zach. 3.4. provided that they put this and the like promises in suit, by their prayers, Mal. 6.11. Augustine, Mr. Perkins, and Arch-bishop Usher expired with crying for mercy and forgiveness.
Ver. 35. Thus saith the Lord, which giveth the Sun. &c.] For their better security and settlement; he borroweth a comparison from the surest things, Sun, Sea, &c.
Which divideth the sea, when the waves thereof roar] Or who when I trouble the the sea, the waves thereof roar, but cannot pass their bound which I have set them. See Isa. 51.15.
Ver. 36. If these ordinances depart from before we] If they alter their constant course.
Then shall the seed of Israel cease] Then shall the faithful fail, and rhe Israelitish nation be utterly abolished.
Ver. 37. If heaven above can be measured] By man: for God measureth it with his span, Isa. 40.12.
And the foundations of the earth be searched out] If any man can dig or dive to the Center.
Ver. 38. That the City should be built to the Lord] Jerusalem shall be reedified, the Church eternally reestablished by Christ.
From the tower of Hananeel] Neh. 3.1. & 12.39. Zach. 14.10.
Unto the gate of the corner] 2 Kings 14.13. Zach. 14.10.
Ver. 39. Upon the hill Garth] Versus collem scabiosi, toward the hill of the scabby, so Tremellius rendereth it: and Junius thinks it was so called because thither they used to send their Lepers and Lazars. At Geneva, in times of Popery there they had a in void place certain cottages set up whereunto they sent their Lepers, wherewith that City then abounded, through the horrible filthiness that was there in those days committed. But from the year 1535. wherein they embraced the purity of the Gospel, there hath been not above one Leper seen in that City: So restifieth Matthaeus Cottherius in his exposition of the Revelation printed at Sedan in France Anno 1625.
And shall compass about to Goath] Alias Golgotha, as some think: but these places here mentioned, as also those, Zach. 8. & 14. as they were known to the Ancients, so to us at this day they are unknown. Travelers tell us that Jerusalem is now a poor obscure place, governed by a Turkish Sanzak; and that Golgotha or Calvary is in the very midst of the town.
Ver. 40. And the whole valley of the dead bodies] Of Rephaim say some. of Tophet say others: See on ver. 39.
Shall be holy unto the Lord] So is the holy Catholic Church, the new Jerusalem which is above especially.
It shall not be plucked up, nor thrown down anymore forever] This cannot be applied to the earthly Jerusalem, which was plucked up and thrown down by the Romans once and again: but especially by Aelius Adrianus the Emperor, who laid the whole Country waste almost, drove the Jews utterly out of it, set a Sow of white marble over the chief gate of Jerusalem in reproach of their Religion, and called the City by his own name Aelia, commanding the Jews not once to look towards it from any tower or hill. It must be therefore meant of tht Church, which cannot be ruinated.
CHAP. XXXII.
Ver. 1. THe word that came to Jeremiah] What this word was, see ver. 26.
In the tenth year of Zedekiah] The City had now been a year at least besieged: and yet these sinners against their own souls went on to do wickedly, and held the Prophet prisoner, for the faithful discharge of his duty. Full forty years had he been prophesying to them: and for many years he had foretold this seige, and the following deportation, but could never be believed: and now he is imprisoned, but not left destitute by God of prison-comforts; such as made his Prison a Paradise, and his sleep sweet unto him, as chap. 31.
Ver. 2. And Jeremiah the Prophet was shut up in the Court of the prison] Where he had some liberty more then at some other times, chap. 37.16, 20, 21. So had Paul at Rome, Acts 28. Bradford in the Counter, &c. this was a mercy, and so they esteemed it: Good people were suffered to come about them: and they made use of that opportunity to do what good they could.
Ver. 3. For Zedekiah had shut him up] He who before had set him at liberty, and thereby haply hoped to have stopped his mouth: but that might not be.
Behold I will give this City] This holy City, as the false Prophets styled it: and therefore held this Prophecy little better then Blasphemy.
Ver. 4. And Zedekiah King of Judah shall not escape] As he hoped to have done, either by his wiles or by his wealth: and accordingly attempted it, but all in vain.
And he shall speak with him mouth to mouth] This was no small punishment to Zedekiah, that he must look him in the face from whom he had so persidiously revolted, even against oath: and hear his taunts, before he felt his fingers. How then will graceless persons do to stand before the King of Kings, whom they have so greatly offended at that great day? See Rev. 9.17.
Ver. 5. And there shall he be until I visit him] sc. With death: but the Prophet useth a general term that might be taken either in good part, or bad, for his own safety sake.
Ver. 6. The Word of the Lord came unto me, saying] He had God's Word for his warrant, and this bore him out against the jeares of the ungodly, who would easily think it a very simple part in him who prophesied a desolation of the whole land, to go about to buy land.
Ver. 7. Behold Hanameel the son of Shallum] This Shallum, and Hilkiah the Father of Jeremiah, were brethren. And it was no less an honor to Hanameel to have such a kinsman as Jeremy, then afterwards it was to Mark to be Barnabas his sisters son.
Buy thee my field that is in Anathoth] The Priests, though they had no corn-fields, yet they had meadows for their cattle, gardens and orchards in the suburbs of their Cities: which in some cases they might sell one to another, till the year of Jubilee howsoever. Some say that if such a field were so sold to a kinsman, as here, it remained to him forever. But the possession of the Levites might at any time be redeemed, Lev. 25.32.
For the right of redemption is thine] See Levite. 25.25, 32.
Ver. 8. So Hanameel my uncles son came to me] God ruleth and boweth men's wills and all second causes, according to the good pleasure of his will: he doth also so frame and contemper them among themselves, that there may be an harmony, and correspondency betwixt them.
Then I knew that this was the Word of the Lord] Or, that it was a business of God, sc. for the better settling of the faithful, in the assurance of a return out of captivity.
Ver. 9. And I bought the field] This was bravely done: to make a purchase at such a time, when the enemy was seizing upon all. That Roman is famous in history, who adventured to purchase that field near Rome wherein Annibal had pitched his camp. Verum eorum res non erant ita deploratae, but the Romans were nothing near so low at that time, as the Jews were at this.
And weighed him the money] That was the manner of payment in those times. Hence the Hebrew Shekel from Shakel to weigh. Gen. 23.16. (our English word Scale seemeth to come from it) the Greek 〈 in non-Latin alphabet 〉 ponderare, Exod. 30.13. Mat. 27.9. or of statera for a balance: the Dutch and English Mark cometh from a like Original.
Even seventeen shekels of silver] No great sum, not much above forty shillings; but it might be as much as the thing was worth, considering the times especially.
Ver. 10 And I subscribed the evidence] Heb. I wrote in the book and sealed it. Men love to be upon sure grounds in things temporal: oh that they were as wise for their souls!
Ver. 11. So I took the evidence of the purchase, both that which was sealed, &c.] There were then two copies of these contracts and covenants: for preventing of after-claims and quarrels.
Ver. 12. And I gave the evidences of the purchase unto Baruch] Who was Jeremiah 's household servant, and his Scribe or Notary: such as was afterwards Paulus Concordiensis to Cyprian.
In the sight of Hanameel, &c.] Here was good husbandry, which Bishop Andrew's was wont to say was good Divinity.
Before all the Jews who sat in the court of the prison] Whither they came, likely, to hear the Prophet: as the well affected here did to hear and see the Martyrs in Queen Mary's days: To Mr. Bradford (by his keepers courtesy) there was such resort at his lecture and ministration of the Sacrament, that commonly his chamber was well-nigh filled therewith.
Ver. 13. And I charged Baruch] See on ver. 12.
Ver. 14. That they may continue many days] Even beyond the seventy years of Captivity; and then be produced again.
Ver. 15. Houses and fields and vineyards, &c.] How unlikely soever it may seem: like as it did to Moses, that the people should eat flesh a month together. He thought that God had made an unadvised promise, and prays him to consider that the people were six hundred thousand footmen; and that the flocks and herds would not suffice them. Jeremy seemeth to object some such matter in his following prayer: especially, ver. 25. But God answereth them both alike, viz. that his hand was not waxen short, that nothing was too hard for him, that he was never non-plust, &c. See ver. 27. with Num. 11.23.
Ver. 16. I prayed unto the Lord, saying] His heart began to boil with unbelief and carnal reasonings: he therefore setteth himself to pray down those distempers. As a man may sleep out his drunkenness, so he may pray away his perturbations. It was Jobs restraining of prayer, Eliphaz thought, that made him so far to forget himself, and to out-lash, chap. 15.4.
Ver. 17. Ah Lord God] This Interjection in the beginning of his prayer showeth, that his heart was greatly grieved and perplexed. Nevertheless he reigneth in his passions, and runneth not out into a brawl instead of a prayer as Jonas did, chap. 4.1. See the Notes there.
Thou hast made the heaven and earth by thy great power] God's Might and mercy are the good souls Jachin and Boaz, whereon it ever resteth. These two doth Jeremy in this prayer of his chiefly plead, and fly to.
And there is nothing too hard for thee] Heb: nothing is hidden from thee, or wonderful with thee. But for my part, I am at a great stand; neither know I how to bring both ends together.
Ver. 18. Thou showest loving kindness] See on ver. 17.
And recompensest the iniquity] Thou art not made all of mercy neither, as silly folk are apt to conceit it.
Into the bosom of their children] Who have it in full measure; long though it be first sometimes. Such Parents are parricides.
The Great, the mighty God] Surgit hic oratio. Let us learn to represent the Lord to ourselves in prayer under fit notions and attributes: This will both increase faith, and inflame affection.
Ver. 19. Great in counsel and mighty in work] See on Isaiah 9.6. and 28.29.
For thine eyes are upon all the ways of the sons of men] Oh that we could always look upon these eyes of God, as looking on us! it would be a notable retentive from evil, and incentive to good.
To give unto everyone according to his ways] God's providence (which is nothing else but the carrying on of his decree) is that helm which turneth about the whole ship of the universe.
Ver. 20. Who hast set signs and wonders] Psal, 74.43. and 106.22. and 135.9.
Even unto this day] Orosius writeth, that the tracks of Pharaohs charet-wheels are yet to be seen at the red-sea. Fides sit penes Authorem.
And hast made thee a name] As Isaiah. 63.12. ver. 21, 22, 23. See Psal. 136.10, 11, 12, &c. and 105.44. Neh. 9.24, 26.
Ver. 24. Behold the mountains] Raised by the enemies as high as the walls; that they might fight with the besieged upon even ground.
Ver. 25. And thou hast said unto me] Which now I cannot but seriously wonder at, seeing how things are carried; yet I have obeyed thee without sciscitation.
For the City is given] Or, though the City be given.
Ver. 26. Then came the Word of the Lord] See on ver. 1.
Ver. 27. Behold I am the Lord, the God of all flesh] Yea of the spirits of all flesh, Num. 16.22. but what can weak flesh do against the Almighty?
Is there anything too hard for me?] See on ver. 15.17. Still God is careful to confirm and comfort his Ministers: And here he doth Jeremy, much what in his own words.
Ver. 28. Behold I will give this City] as ver. 3.
Ver. 29. With the houses upon whole roofs] Such was their impudence, and so far was this now from being as once the holy City. It was become a very Poneropolis, excessively superstitious: as was afterwards Athens, Acts 17.22.
Ver. 30. Have only done evil before me] Have made it their whole practice to provoke me, like as ver. 23. they are said to have done nothing of all that God commanded them to do: so cross-grained they were, and to every good work reprobate.
Ver. 31. From the day that they built it] Ever since Solomon beautified it, and made it the Metropolis. Nevertheless Hegesippus was out, in saying that Jerusalem was so called quasi 〈 in non-Latin alphabet 〉 . Solomon made it famous by his magnificence; but odious, by his idolatry there.
Ver. 32. Because of all the evil] Their omissions, ver. 23. and commissions, ver. 30. doing evil as they could.
Ver. 33. And they have turned unto me] See chap. 2.27.
Though I taught them] See chap. 7.13. and 25.3. and 26.3.
Ver. 34. In the house which is called by my Name] Templi Periphrasis haec est emphatica, atque argumentosa.
Ver. 35. And they built] See chap. 7.31. and 19 5.
Ver. 36. And now therefore] Or, yet now notwithstanding, when God thus cometh in with his Non-obstante, what may not he do?
Ver. 37. Behold I will gather them] See chap. 16.15. and 23.3. This was fulfilled especially in that golden age, and perpetual Jubily of the Gospel, that began five hundred years after.
Ver. 38. And they shall be my people] See chap. 24.7. and 31.33.
Ver. 39. And I will give them one heart] Onenesse or singleness of heart in my service: and unanimity among themselves until they all come unto that oneness