Commentaries on the rest of the Bible (~45 volumes)

1. At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves:

1. In die illo, dicit Jehova, extrahent ossa regum Jehudah et ossa principum ejus, et ossa sacerdotum, et ossa prophetarum, et ossa civium Jerosolymae (habitantium,) e sepulchris suis;

2. And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth.

2. Et expendent coram sole et luna et toto exercitu coelorum, quae dilexerunt (nam relativum neutrum comprehendit et solem et lunam et exercitum; vel, si magis placeat vertere, quos exercitus dilexerunt,) et quibus servierunt, et post quos ambularunt, et quos quaesierunt, et coram quibus prostrati sunt (hoc est, se inclinarunt;) neque colligentur, et non sepelientur, in stercus in terrae superficie erunt.

I Have said that Jeremiah repeats in the first verse what he had before said, — that the Jews would be deprived of their graves, in order that there might be on the dead a mark of God's vengeance; as though he had said, that after having been destroyed by the hand of enemies, they would have their punishment extended farther by having their dead bodies exposed to the wild beasts and birds. The faithful, as I have said, suffer no loss, when burial is denied them; but yet they do not disregard burial, inasmuch as it is a badge of the resurrection. Though God suffers them to be involved in this disgrace with the reprobate, yet this does not hinder but that God should execute his vengeance on the wicked by such a temporal punishment as turns to a blessing to the faithful. It is therefore no unmeaning denunciation, when the Prophet says that the time was at hand, when their bones would be taken out of their graves.

He mentions the bones of kings, and of priests, and of prophets, and of the whole people The kings thought that as soon as they were hid in their graves, their dead bodies would be deemed sacred: the same notion prevailed as to rulers, priests, and prophets: but he says that no grave would be untouched or free from the outrage of enemies; and thus he shews, that the city would be rooted up from its foundations. Were the city to remain safe, the graves would be spared. Hence this punishment could not have been inflicted, without the very foundations of the city being dug up by the enemies. In short, he points out here a dreadful and final overthrow; and at the same time he shews the reason why God would manifest such severity towards the Jews.

It was, because they served the sun, and the moon, and the stars It was God's just vengeance, that their bones should be taken from their graves, in order that the sun and moon and all the stars might be witnesses of his judgment. By these words Jeremiah indirectly reprobates the senselessness of the people for thinking that they performed an acceptable service to the sun and moon. He therefore says, that all the stars and the planets would become as it were spectators of the vengeance which God would execute; as though he had said, that the whole celestial host would approve of that punishment; for nothing is more detestable to creatures, than when the glory of their Maker is ascribed to them. It is indeed true that the sun, moon, and stars are without sense or reason; but the Prophet here attributes reason to them, in order that he might shake off from the Jews that stupidity in which they hardened themselves, while they thought that they were rendering to the sun an acceptable service. At the same time he alludes, as it appears also from other places, to the punishment inflicted on adulterers: for when a harlot is drawn out and led forth in contempt and disgrace in the presence of her adulterers, it is deemed a most just punishment. And thus as the Jews had as it were committed adultery with the sun and the moon and the stars, so the Prophet says here, that their disgrace and baseness would be made manifest in the sight of the sun, and the moon, and the stars.

He says, which they have loved He no doubt alludes to the blind ardor by which idolaters were possessed, when they zealously pursued their illicit devotions; for it was a species of an unbridled and mad passion, as it appears from other places; for no fornicator burns with a more impetuous lust after a woman, than idolaters do, when Satan dazzles their eyes and fascinates their hearts. Of this impure love then does the Prophet now speak; and at the same time, he indirectly condemns the Jews for having alienated themselves without a cause from God, who was their legitimate husband. There is indeed nothing less tolerable than for men thus perfidiously to forsake God, when he has invited them to himself, and contracted as it were with them a holy and an inviolable marriage.

He afterwards adds, whom they have served This was still more base; they devoted themselves to the work of serving the sun, the moon, and the stars. He mentions in the third place, that they walked after them. God had shewn them the right way, and had commanded them to follow him: but they forsook God, says the Prophet, and followed the stars of heaven. He states in the fourth place, that they sought them. By this he refers to their perverseness. Some render the word "consulted," of which I do not approve, for it is strained and far-fetched.¹ The Prophet, I doubt not, denotes here the persevering attention of the Jews to the objects of their worship; for they followed their idols not by a sudden and momentary impulse, but they resolutely devoted themselves to them and became as it were fixed in their wicked purpose. And he says in the last place, that they prostrated themselves before them. This was the way in which they served them. It is an evidence of reverence when men prostrate themselves before their idols; and thus they serve them, for it is an act of worship. The Prophet might indeed have sufficiently expressed in one sentence the impiety of the people; but he joins together several sentences for the sake of amplification, in order that he might render more evident the ingratitude of the people in seeking for themselves unknown gods, and in setting up false and fictitious modes of worship, rather than to render obedience to the only true God and to acquiesce in his law, which is a certain rule, and never leads any astray.²

He afterwards adds, They shall not be gathered, nor be buried; for dung shall they be on the face or surface of the land He confirms what he had said of the punishment before mentioned, — that they had acted disdainfully towards God, and had prostrated themselves before their idols, so after death they would be made base and detestable, so that the mind would revolt at such a hateful sight. This is the meaning. It follows —

3. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts.

3. Et eligetur (ad verbum esset, electa est) mors (sed debet resolvi in futurum tempus) prae vita ab omnibus reliquiis, quae residuae erunt ab hac prava natione (a natione hac mala) in omnibus locis ubi residui fuerint, ad quae expulero eos (ad quae illuc; sed sm, est supervacuum,) dicit Jehova exercituum.

He intimates in this verse, that all survivors would be doubly miserable, as it would be better for them to die at once than to pine away in unceasing evils: for they who give another meaning to the words, seem not to understand the design of the Prophet. The import then of the passage is, — that however dreadful God's judgment would be, when slaughters everywhere prevailed, and dead bodies were drawn out which had been previously buried, yet all this would be a slight punishment in comparison with what God would inflict on the rest, such as remained alive: and he also intimates that their life would be more miserable than death itself, yea, than ten deaths.

That those then who would escape death might not think that they gained any advantage, the Prophet says, Chosen shall be death before life by all the residue We hence learn how grievous was to be God's vengeance; for nothing would be better or more desirable than to undergo death at once, as life would be nothing else but a continued languor and torment. Expected then will be death in all places in which there shall be survivors, where I shall drive them He mentions a reason for this twofold misery, — they would not be allowed to live in their own country, but would become aliens, — and they would find in their exile God's hand against them, and as it were following them everywhere.³

Grant, Almighty God, that as thou terrifiest us daily with thy judgments, and as it is needful for our sloth to be stimulated, and for our corruption to be thus corrected, — O grant, that we may be moved by thy threatenings, and at the same time suffer ourselves to be kindly invited by thee, and make such progress in thy word, that, being terrified by threatenings, we may also readily and willingly obey whenever thou in a paternal manner callest us to thyself, and labor in every way to devote ourselves wholly to thee, by subduing the corrupt affections of our flesh, so that nothing may hinder us to be submissive to thy will, until we shall at length enjoy the rest of that eternal inheritance, which thou hast promised to us in Christ Jesus our Lord. — Amen.

4. Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?

4. Et dices ad eos, Sic dicit Jehova, An qui ceciderunt non resurgent? si quis aversus fuerit non revertetur?

5. Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.

5. Quare rebellis est populus hic Jerosolymae rebellione perpetua? (forti, ad verbum;) adhaeserunt fraudi (vel, apprehenderunt fraudem,) noluerunt reverti.

Though God had reminded his Prophet of the event, yet he still invites the Jews to repentance; not that there was any hope of restoring them to a right mind, (for he had said that they were wholly irreclaimable,) but that their perverseness might be less excusable; and it was also his object to afford some relief to the small number of the godly who still remained; for they had not all fallen away into impiety, though the great body of the people had become corrupt. God then, partly to aggravate the sin of the ungodly, and partly to provide for his faithful people, exhorts those to repentance, who were yet wholly intractable. And here we ought to consider that God's goodness, when abused, brings a much heavier judgment. God does here in a manner contend with the wickedness of his people, by setting before them the hope of pardon, if they repented.

Thou shalt then say to them; that is, "Though I have already testified to thee that thy labor would be in vain, yet thou shalt not give over thy work." Shall they who have fallen rise again? This sentence is variously explained; the greater part of interpreters confine it to the Jews only, "Shall the Jews who have fallen rise again?" As to the second clause, some give this explanation, "If Israel returns, will not God also return?" that is, from his wrath, or, "Will he not be propitious?" Or, "If Israel turns away, will not God also turn away?" Others understand both parts of the sentence of the people, "If the people have once turned away, will they not yet return to God?" For the verb svv, shub, has contrary meanings; it means, to fall away, to rebel, to go back; and it means also to return. But after having maturely considered the words and the design of the Prophet, I think it to be a general statement, as though he had said, "When any one falls, he immediately thinks of recovering his fall; when any one deviates from the right course, being warned of his going astray, he immediately looks for the road. This is what is usually done, what then means this so great a stupidity, that the people of Jerusalem do not repent, when yet they ought to have long ago acknowledged their fall and their wanderings?"

Whoever will impartially consider the discourse of the Prophet must see that this is the real meaning; for, in the second of these verses, he says, Why is this people of Jerusalem, etc.; he now first speaks, as it clearly appears, of the people. It then follows that the former verse ought not to be applied to the people; but it contains only a general statement. In short, Jeremiah condemns here the madness of the people, because they followed not the example of those who have either fallen or deviated from the way by mistake. For it is what is naturally implanted in all, that they do not willingly perish in their misfortunes. He then who falls immediately strives to rise again; and he who leaves the right way, tries if possible to return to it again. This then is what the most foolish will do; why then, says Jeremiah, do not this people imitate such an example? He therefore shews by this comparison, that their conduct was monstrous; for they obstinately adhered to their vices, and never thought that there was a hope of reconciliation if they from the heart returned unto God. And he emphatically mentions Jerusalem; for had such obstinacy prevailed among the Chaldeans or the Egyptians, it would indeed have been inexcusable; but not so strange as among a people to whom the law had been given, and to whom God had plainly revealed the way of salvation. When, therefore, this people so hardened themselves as to reject all warnings, was it not monstrous?⁴

Then he says, that they were rebellious with a pertinacious rebellion; that is, that they forsook God not only through levity or want of thought, or some sudden impulse, but so pertinaciously, that the prophets spent their labor in vain in teaching and exhorting them. Hence he calls it a strong rebellion, though the word may be taken here as in other places in the sense of perpetual And he assigns the cause, because they laid hold on deception, that is, they adhered fast to deception. But the Prophet means by deception, not that by which a neighbor is deceived or circumvented, but hypocrisy, by which men so blind themselves, that they are unwilling either to attend to God's word, or to open their eyes to see the light. When, therefore, men through willful obstinacy bury themselves in darkness, they may be said to lay fast hold on deception⁵

David says, in Psalm 32:2, that the man is blessed in whose spirit there is no guile: he entertains no guile, as we commonly do. Now, to entertain guile is to possess a deceitful heart. He had before said that they are blessed whose sins are forgiven and to whom iniquity is not imputed: he adds by way of explanation, provided there be no guile in the spirit; and why? Because wicked men seem to themselves to be blessed, for they perceive not their own misery, because they are enveloped in their own coverings: and this is the guile of which David speaks. According to the same meaning, our Prophet says, that those laid fast hold on deception, who were so involved in darkness or so blinded by their lusts, as to seek to deceive God; but they deceive themselves. This then is the cause why those whom God corrects and chastises feel no penitence; for they are willfully blind, they close their eyes and deafen their ears, and seek to be deceived by the devil; they attend not to the holy warnings given them for their salvation. If then, we wish to be healed of our vices, let us ever begin in this way, — let us carefully examine our thoughts and our motives, and not please ourselves nor deceive ourselves by empty flatteries, but strive to shake off whatever is reprehensible and vicious. The very beginning of true repentance is to renounce all deceptions and fallacies and to seek the light, which can alone discover to us our evils. It afterwards follows —

6. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.

6. Attendi et audivi, non loquentur recte; nemo est quem poeniteat (ad verbum, non vir poenitens super malo suo; sed sensus clarior est, nemo est quem poeniteat) malitiae suae, dicendo, Quid feci? omnis vertitur (ad verbum pro omnes vertuntur) ad cursos suos, sicut equus ruit (ad verbum, inundat; sed metaphorica est locutio; Sicut ergo equus praeceps ruit) in praelium.

These words may be considered as spoken by God himself, — that he from heaven examined the state of the people; but it is more suitable to regard them as spoken by the Prophet; for he was placed, as it were, in a watch — tower in order to observe how the people acted towards God. He now testifies, that having seen their pursuits and their doings, he saw nothing that was right. The people ought to have been more touched by these words. We indeed know how ready we are naturally to lay hold on any pretences, when we wish to continue quiet in our dregs. So the greater part are wont to object and say, "O, indeed, thou reprovest me, but inconsiderately; for thou knowest not what is in my heart." Hence the Prophet says, that he had carefully examined what sort of people they were, and that he spoke of what was well known to him, and fully seen by him, —

I have heard, he says, and attended; but they speak not rightly He means, that so far were the Jews from repenting truly and sincerely, that they did not even with their mouths profess to do so. It is less to confess sins than really to amend; but the Prophet says, that they did not even say what was right. It hence follows, that they were very far from having any serious thoughts of repentance, since they were so wanton with their tongues, or at least afforded no evidence of sorrow.

He then adds, that there was no one who repented, saying, etc. This clause is explanatory, for Jeremiah proves here more clearly that they did not speak rightly, for they did not say, What have I done? But he says first, that there was no one who repented of his wickedness He afterwards shews, that what is first necessary for repentance is, that the sinner should call himself to an account; for as long as we rest secure in our sins, it is impossible for us to repent, It is hence necessary that every one should examine himself, so as to call himself to an account, and in a manner to summon himself before God's tribunal. We then see that men can never be brought to repentance, except they set their own evils before their eyes, so as to feel ashamed, and to ask themselves, as it were in great fear, What have we done? for this question is an evidence of terror. Many, we know, formally own their sins; but this is useless, for afterwards such an acknowledgement vanishes without producing any benefit. Then real repentance necessarily requires that the sinner should not only be displeased with himself, should not only be ashamed, but that he should also be filled with terror at his own sins; for this is what is meant by the inquiry, What have I done? for it implies astonishment.

We now perceive the meaning of the Prophet's words: he says, that he did not inconsiderately reprove the people, but that he found such perversity in them that no one spoke rightly, that no one repented, because they did not consider what they were, nor examined their own lives, but slept securely in their sins.

He pursues the same subject when he says, that all turned to their own courses, that is, to their own lusts. But by the word "courses" the Prophet means impetuous movements; as though he had said, that the Jews were so precipitant in following their lusts, that they in a manner ran headlong after them; and he compares them to horses rushing into battle. We know with what impetuosity horses advance when they hasten to battle; for they seem to fly, to cut the air, and to dig the ground with their hoofs. Thus the comparison is exceedingly suitable, when the Prophet says that the Jews were so impetuous in pursuing their lusts, that they rushed on, not less precipitantly than war — horses when advancing to battle. It now follows —

7. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD.

7. Etiam ciconia in coelis cognoscit tempora sua, et turtur et hirundo (alii vertunt, picam; sed nomen hirundinis est aptius, quemadmodem statim patebit,) et grues observant tempus itineris; populus autem meus non cognoscit judicium Jehovae.

Here again Jeremiah condemns the shameful insensibility of the people, — that they had less wisdom than birds, not endued with reason and understanding. He then says, that the Jews were more foolish than cranes, swallows, and storks. He no doubt deeply wounded the feelings of the people by so severe a reproof; but it was necessary thus sharply to reprehend the despisers of God; for it appears evident by these words, that they were become exceedingly hardened in their vices. No wonder, then, that the Prophet declares that they were more silly than cranes and swallows. Isaiah also exposes the same sort of madness, when he says that the ox knew his own master, and the ass his master's crib, but that God was not known by his people. (Isaiah 1:3.) Now Isaiah made the Jews worse than oxen and asses, because these brute animals possess something like memory, so that they keep to their own manger and crib. So now Jeremiah, speaking of storks, etc., says, —

Behold, the stork knows the time in which it ought to migrate from one country to another; and the same is observed by swallows and cranes⁶ For at stated times they seek a warmer climate; that is, they leave a cold country, that they may escape the severity of winter; and they afterwards know the time in which they are to return. As, then, the birds of the air observe their seasons, how is it that my people do not consider the judgment of God? By mentioning the heavens, he no doubt alludes to the constant flying of birds, the birds having hardly any rest, for they continually rove through the air. Since, then, there is so much wisdom in birds, which yet the air wafts here and there, how comes it, that a people, who dwell quietly at home, who can leisurely meditate on God's law — how comes it that this people understand nothing? We hence see that there is an import in the word heavens which has not been noticed. Readers may yet have their doubts; for it is nothing strange that birds in the heavens should have a clearer view, as they come nearer the sun and the element of fire: but different seems to have been the Prophet's object; which was to shew, that though birds labor as it were continually, they yet contrive to know the suitable time for going and returning. Hence, then, is exaggerated more fully the insensibility of that people, who, while sitting leisurely at home, did not consider what God did set before them.

The particle gm, gam, even, is emphatical; Even the stork, he says. What means this, that birds, though not possessed of understanding, do yet know their time? But my people, etc. By saying "my people, "the Prophet no doubt intended more clearly to set forth their wickedness. For, as I have before said, such blindness in heathens would not have been so strange; but as they were the holy and peculiar people of God, it was far more shameful and monstrous that they knew not his judgment.

Christ uses other words in condemning the Pharisees for not attending to the time of their visitation; for he says, "Ye are wont to conclude what will be the state of the heavens in the morning; for if the sky be red in the evening, ye say, It will be fine to — morrow; and ye know the signs of future and approaching rain: ye possess, he says, judgment sufficiently acute in external things, which conduce to the benefit of the present life; yet ye know not the time of your visitation, and still ye seek signs: but were ye attentive, God would shew to you in a way clear enough, and as it were by the finger, that the time of deliverance which ye pretend to expect is now nigh at hand." But the Prophet reproves the Jews in a severer strain, when he says that there was more fatuity and madness in them than in birds. They know not, he says, the judgment of Jehovah, though it had been shewn to them many times, and for a long season.

But some one might have objected and said, "No wonder if we perceive not God's judgment, for his judgments are a great deep; and since these exceed what we can comprehend, there is no reason to find fault with us." But the Prophet speaks not here of hidden judgments, which elude the comprehension of men, but of punishments, of which they had been so often warned. Since, then, they were so blind as not to see what was clear and evident, the Prophet justly says that they were more foolish than cranes, and the other birds which he mentions. It follows —

8. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain.

8. Quomodo dicetis (pro dicitis; significat continuum actum) sapientes nos (hoc est, nos sumus sapientes,) et lex Jehovae nobiscum est (vel, penes nos, melius:) certe ecce frustra aptavit stylum (vel, calamum) scriptor; frustra sunt seribae.

Interpreters think that the Prophet here directs his words to the priests, and the false prophets, and the other chiefs of the people, because they proudly arrogated to themselves the knowledge of the law: but what is said may be no less extended to the whole people; for, as we shall presently see, all of them, from the least to the greatest, no doubt boasted that they were sufficiently wise. I hence think that the Prophet here inveighs against the whole body of the people; for all, almost without exception, rejected his teaching, as we see also to be done at the present day; for who is there that can bear to be admonished and reproved? All say that they are wise enough: "Oh! do you think that I am a child?" or, as it is commonly said, "Do you think that I am a goose? I know how I am to live, and I am not without reason." Thus the rudest and the most ignorant set up their own wisdom and sharpness of wit against God and his prophets. Such audacity and ferociousness prevailed no doubt in the time of Jeremiah. For when he sharply reproved them, they were ready with their answer, — "Oh! thou treatest us as though we were barbarians, as though God's law was unknown to us, as though we had not been taught from our childhood how we are to live: does not God dwell in the midst of us?" Since, then, the Jews did set up as it were this shield against the doctrine of the Prophet, he attacks them here with great vehemence, —

How say ye, We are wise? He afterwards describes the kind of wisdom which they claimed, The law of God is with us: and doubtless, to attend to God's law is the way of becoming really wise. Had they justly boasted that they had the law, the Prophet would not have brought against them the charge, that they were doubly foolish. But as they falsely made this pretense, he says to them, How? and here he asks a question as to what was very strange, "How are you so foolish, "he says, "that ye think yourselves wise, as though the law of God were with you? Surely, if so, in vain has the law been written; for ye shew by your whole life that you have never known anything of what God by the law commands and sets before us, and what the design of it is."

Thus Jeremiah shows by their life that there was no ground for their foolish boasting; for they gave no evidence of their wisdom. It is indeed necessary for those who seek to be God's disciples to bring forth some fruit: but as there was among them so much impiety, so much contempt of God, and as, in short, their whole life proclaimed them to be wholly insane, he says, In vain has he prepared his pen, even the writer of the law; and in vain have been the scribes, that is, the teachers; for by scribes, in the second place, he understands teachers.⁷

I explain this passage somewhat different from other interpreters; for there seems to be implied a kind of irony, as we commonly say, Il faut bruler tous les livres. Hence Jeremiah derides their folly, in saying that they knew how they were to live, because the teaching of the law prevailed among them. "If it be so, "he says, "what is God's law? Doubtless, nothing, as the whole of its teaching must in this way be deemed as nothing." We now then see that the Jews are here reproved as false, for they claimed the law, as though it were a shadow without a body, and possessed not a particle of right knowledge. He afterwards adds —

9. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them?

9. Pudefacti sunt sapientes, territi sunt et capti sunt (tcht significat proprie frangere, vel, conterere, sed transferter ad animum, et tunc significat terrere; dicit igitur esse territos, deinde illaqueatos; postea adjungit causam, nempe,) quia respuerunt in verbo (sed v est supervacuum, verbum ergo) Jehova (reprobarunt, vel repudiarunt,) et sapientia quid illis (prodest, subaudiunt quidam interpretes; alii vertunt, et quid est in ipsis sapientiae? Ego autem aliter accipio, ut statim dicam.)

He says now that the wise were ashamed, and astonished, and ensnared By which words he means, that the Jews gained nothing by their craftiness, while they arrogated to themselves wisdom, and under this pretense rejected all admonitions, and sought to be spared.

"This wisdom, "he says, "avails you nothing, for God, as it is said in another place, will take you unawares." (Isaiah 29:14; 1 Corinthians 1:19.)

Ashamed, then, he says, are they; not that they were then ashamed; for be said before, in Jeremiah 6:15, and will state the same presently, that they were so hardened that they could not be made ashamed, nor be made to blush:⁸ but he here denounces a punishment, which was soon to overtake them; as though he had said, "Ye have now an iron front, and think that ye can elude God and his servants with impunity; but God will take you unawares, and will so shake off the masks under which you hide yourselves, that your disgrace shall be made manifest to all." This is the meaning.

For the same purpose he says, "Ye are now secure, but God will shortly fill you with such terror, that he will make you greatly astonished " He intimates, then, that nothing would benefit them while they took delight in their vices, and increasingly hardened themselves; for God would deprive them of their craftiness, and cast them down with terror, however secure and perverse they were now.

By the third word he sets forth the manner in which they would be treated: God would have his snares by which he would take them. He alludes to the subterfuges in which those hypocrites trust, who proudly oppose God, while they think that by their arts they can escape in this or that way, and often devise some new schemes by which they may deceive God. Hence the Prophet, alluding to their perverse cunning, says, that God would be as it were a fowler, who would ensnare them, and hold them captive.

He afterwards assigns the reason, Because they had repudiated, or despised or rejected,⁹ (for the verb means all these things,) the word of Jehovah And he uses a demonstrative particle, Behold, that they might not, as usual, make any evasions: "The thing, "he says, "is sufficiently known, and even children can be judges of your impiety, that you have rejected the word of Jehovah." He draws hence this inference, What does wisdom avail them? or, What is their wisdom? Either of these meanings may be admitted, They were wise to no purpose, while they provoked God by their impious contempt. "I hate the wise who is not wise for himself, "is an old proverb. As then the Jews ill consulted their own benefit, by rejecting the word of God, in which their safety was involved, the Prophet justly alleges, that their wisdom availed them nothing. Others read, "What is their wisdom, "when there is no fear of God? And doubtless it ever remains a truth, that the fear of God is the beginning and the chief part of wisdom. (Proverbs 1:7; Proverbs 9:10; Psalm 111:10.) Since then they had basely despised God's word, rightly does the Prophet ask, "What is their wisdom?" But there is a third meaning which is suitable, even this, And wisdom, what to them? So it is literally, — What is wisdom to them? He still speaks to them ironically, as though he said, "They are indeed wise, but in their own esteem; they have therefore no need of being taught: What then is wisdom to them!" The meaning is, that they were so swollen with pride that they received no instruction. How so? They refused wisdom through the false conceit with which they were inflated. Let, however, every one choose for himself; my object is to shew what I mostly approve. There will be no lecture to — morrow, as a consistory is to be held.

Grant, Almighty God, that since thou ceasest not daily to rouse us, as also our sloth requires continual warnings, — O grant, that we may not be unteachable, and that our perverseness may not hinder us to return immediately and willingly to thee, from whom we have, through our own fault, alienated ourselves: and may we not only feel some desire to repent, but persevere so constantly in the exercise of penitence, that through the whole course of our life we may contend with our lusts, until having at length subdued them all, we shall reach the goal which has been set before us, and enjoy in heaven that eternal inheritance, which has been procured for us by the blood of thine only — begotten Son. — Amen.