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

We observed in the last Lecture the complaint which God made against his people, — that, he had tried every means to reconcile them to himself, but all in vain. But there is great weight and emphasis in these words, — that by protesting he protested, etc.; as though he subjected himself to the judgment of a third party; for we are wont to protest against those who do not winingly come before the tribunal of a judge. God then takes this figure from the common practice of men, and says that he protested, and that not only once, but repeatedly. He afterwards adds that he had done this not only in one age, but from the time their fathers came forth from bondage to that day. It was then extreme perverseness, when God ceased not to call them to himself, and yet spoke to the deaf. But what follows is still more emphatical, — that he rose early: for to take this transitively as some do, is what I do not approve. God then says, that he was so solicitous about their welfare, that he rose early to call them. There is no doubt but that God applies here to himself what properly belonged to his Prophets, as he also concedes to his servants what rightly belongs to him, and what cannot be applied to men, except by way of concession.

But God does here extol the authority of his word, when he says that he rose early; and at the same time he amplifies their ingratitude, inasmuch as they had despised him, when they saw that he, like the head of a family, provided for their welfare. We hence then learn how much God values his word; for he testifies that there is no difference between him and his servants, whose labors he employs in teaching his Church. We also hence learn how inexcusable is our wickedness when we reject God speaking thus familiarly to us. We now then perceive the import of this passage. But it may, in the third place, be observed, that God's name is in vain pretended, except when he himself speaks. The Papists of this day would have whatever they say, according to their own fancies, to be received without any dispute; but God shews in this place that he is not offended except when he is himself despised; and he at the same time declares that he is so connected with his prophets, that they bring nothing of their own, nor anything else except what proceeds from him.

He now adds, that this only he required from his chosen people, to obey his voice The justness of this precept shews how base and wicked was the impiety of the people; and God also shews that they had not the pretext of error or of ignorance; for the only way of evading was to pretend that they wished no other thing than to render to God the worship due to him; but the rule he had prescribed in his law was such as could not be mistaken. It hence follows that they wilfully went astray after superstitions, for they were sufficiently taught in the law what God approved. This then is the reason why he so often repeats that he required nothing from the children of Abraham except to hear his voice.

It afterwards follows, Yet they heard not, and bent not, or inclined not their ear Here the Prophet does not accuse a few men of perverseness, but says that, from the time they had been redeemed, they had been rebellious against God: and he exaggerates their sin by saying that they inclined not their ear; for this was no doubt added for the sake of emphasis, as though the Prophet had said, — that it was only their own fault that the right way was not quite evident to them, for they deigned not to give ear to God. Now, it is a proof of extreme contempt, when we not only repudiate what God says to us, and refuse to obey his authority and advice, but when we close up every avenue, and, as Tar as we can, forbid him to speak to us; this is surely an extremity of insolence. It may indeed be, that one will hear another speaking, and yet will not do what he says; he still will shew some courtesy, lest a complaint of inattention be made; but it is an intolerable barbarity when we do not listen to the words of another. God here complains that the Israelites had not only been disobedient to him, after having been instructed, but that they had been so refractory, that they insolently rejected all the words of the prophets; which was not only a proof of base impiety, but also of barbarous perverseness. We now then understand what the Prophet means.

He says, that they walked every one in the wickedness of his own evil heart¹ As he had before shewn that they had been in due time warned, it is clear that they followed not through mistake their impious superstitions, but because they rejected the true worship of God, and hearkened not to the teaching of the prophets. By saying that they walked every one, etc., the Prophet doubtless intended to include them all as it were in one bundle; as though he had said, that they had not been drawn away by a sudden impulse, as it is often the case when an agitation is made by a few, and when the most follow, being driven as it were by a storm, and think not what they do; for thus some terror often seizes on the minds of the many, so that they go here and there without knowing where they are going. But the Prophet here teaches us that every one followed his own counsel; as though he had said that the worship of God had not been thus rejected by the influence of the multitude, but that each one had his own object, and had concocted the wickedness and the great sin of rejecting God. There is then more meaning and force in this way of speaking, than if he had said that they all walked in the wickedness of their own hearts. He further shews that they were all, from the least to the greatest, implicated, as they say, in the same impiety.

He afterwards adds, that God had brought upon them the words, that is, the threatenings of the covenant By the words of the covenant he means not here the doctrine or precepts of the law. He indeed mentioned before the words of the covenant for the commands of God; but now, on finding that he had to do with refractory men, who were not capable of receiving any doctrine, he comes to threatenings. But God prescribes first in his law what he wins to be done, and then adds not only kind invitations, but also what is alluring, in order to conciliate the minds of men: but when there is no attention to obedience, and no care for it, he then comes to threatenings. Though the Prophet had omitted the promises, he had yet spoken previously of the law itself; but he says now that God had executed what he had denounced on them.

He further says, Which I have commanded to be done; and they did them not There seems indeed to be a confusion here; for by the words of this covenant, he no doubt means threatenings, as I have stated: then he immediately adds, which I have commanded to be done, and they did them not But, as I have already reminded you, the Prophet had previously, with sufficient clearness, taught them that the rule of a godly and holy life was set forth in the law; but he now refers especially to threatenings. It is then not strange that he speaks thus indistinctly, for the people had in a manner perverted the law. There were indeed in the law these two distinct things — doctrine, or a rule of life; and threatenings, which were added as stimulants to rouse the sloth of men, or rather to subdue their perverseness. But as the Israelite, and the Jews had not attended to the voice of God, the Prophet here blends threatenings with precepts.²

We now understand what the Prophet means in this passage, when he says that he was sent by God to cry, Hear ye the words of this covenant; for they were forgetful of true religion; and such was their oblivion and impious' contempt of the whole law, that they had need of being taught its first rudiments. This is one thing. He then shews how solicitous God had been about their welfare, so that he had not neglected any of the duties of the best of fathers, and that yet his labor had been all in vain; for they had not only been led away by their own lusts, but their inward wickedness had closed their ears, so that they deigned not to listen to God's voice; and this had not been in one age only, but from the time they came out of Egypt to that day. It hence follows that they were justly punished, for God had tried all means before he had recourse to severity; but since he had adopted all kinds of ways to reform them, and all in vain, the only thing that remained was to punish them as men past all remedy. This is the import of the whole. He now adds —

9. And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.

9. Et dixit Jehova ad me, inventa est conspiratio (ad verbum, colligatio; nam rsq significat proprie ligare vel connectere, sed metaphorica est significatio cum transfertur ad conspirationem) in viro (hoc est, in viris) Jehudah et in civibus Jerusalem.

10. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

10. Reversi sunt ad iniquitates patrum suorum superiorum (qui ante fuerunt) qui noluerunt audire verba mea; et ipsi ambularunt post deos alienos, ut servirent ipsis; dissoluerunt domus Israel et domus Jehudah foedus meum, quod pepigeram cum patribus ipsorum.

Here the Prophet joins closer battle with the men of his age, and says, that they were worse than their fathers; for this is the meaning of the word, banding or joining together. For when the Israelites concurred in a body in ungodly superstitions, it was more excusable at the beginning, for they had not yet struck deep roots in true religion; but when God by his prophets had endeavored many times, and in various ways, to restore them to the right way, and when his diligence and assiduous efforts had proved fruitless, it was an evidence of confirmed and hopeless obstinacy. He then says, that this had been discovered; for this is what he means by saying, that it had been found out This verb is often used in Scripture in another sense, but it means here the same, as though he had said, that the conspiracy of the people had been discovered or proved, as it is said of thieves when found out, that they are caught in the very act. So God says here, that it was no matter of dispute whether the people had designedly and from sheer wickedness perverted his true and lawful worship; the conspiracy,³ he says, is sufficiently notorious

We then understand the meaning of the Prophet to be, — that not a part of the people was implicated in impiety, but that all, from the least to the greatest, were together defiled, and that this was done, not by some foolish impulse of the moment, but designedly, for they banded together; and further, that this was sufficiently evident, so that they could no longer contend as to the fact, for their wickedness was sufficiently manifest.

And he says between Judah and Israel⁴ There is here implied a sharp reproof; for we know that these two kingdoms had not only entertained a hidden grudge, but fiercely contended with one another, Since then the discord had been such between the ten tribes and the tribe of Judah, that it was as it were an insane hatred, so that they wished wholly to destroy one another, for the Jews sent for the Egyptians when the Israelites had called to arms the Syrians and the Assyrians for the destruction of Judah. Since then they so inimically treated one another for so many ages, what did this now mean? What a monstrous thing it was, that they conspired together to subvert the worship of God, to overturn everything true in religion, and to set up their own idols! We now then perceive the meaning of the Prophet; he intimates, that they had in all other things been enemies, and that they only united in this one thing, that is, in carrying on war against God, in subverting his worship, and rendering void his law. We hence see what the Spirit of God had in view in saying, that a conspiracy was found out; which was, that the Prophet might not use many words, as though the matter was doubtful! God then bids him positively to declare this fact, like at scribe who records the sentence of a judge; and thus God shews that he dealt with the Jews, as men deal with those who are condemned.

He also adds, that they had returned, etc. He shews for what purpose they had conspired, even to return to the vices of their fathers, who had been before them Some render the word "ancestors;" but the meaning of the Prophet is not thus sufficiently expressed, for what he means is, that the Israelites had been refractory from the very beginning, so that God could never subdue their wayward dispositions. It must however be observed, that he speaks not of the most ancient, as hrsnym, erashnim are the ancient who were before them;⁵ but as there had been a continued succession or series of impiety, the Prophet calls them here, the former fathers, who had first begun to shake off the yoke of God even to that day. And he again mentions what we have before noticed, that they were unwining to hear Though ignorance does not wholly clear or absolve us, it yet extenuates a crime; but God shews that the Israelites had been disobedient from the beginning. Though he had by Moses sufficiently taught them, we yet find that they often rose up against Moses. If we inquire of their origin, it appears to have been marked with resolute impiety; they were unwining to obey God.

He then adds, that they walked after alien gods that they might serve them There is ever an implied contrast between God and idols. God had given them evidences enough of his power and glory, and we may justly say, that he had sufficiently proved himself to he the only true God. How then was it that the; Israelites had given the preference to fictitious gods? Doubtless no unwining error could have been pretended. We hence see that they had rejected the true God and wilfully followed their own devices. He then says, that they might serve them But God had already bound them to himself, as he had redeemed them; when, therefore, they devoted themselves to alien gods, was not their ingratitude thus most fully proved?

He at length subjoins, by way of explanation, Therefore the house of Israel and the house of Judah have dissolved my covenant He confirms what I have just said, — that they had not erred because the way was unknown, but because they were refractory and untameable in their disposition, and would not bear to hear God, thought he kindly shewed to them what they were to do. But the word covenant expresses more than this, — that God had not only delivered them his precepts by Moses, but had also adopted them as his own people, and at the same time pledged his faith to them,

"I shall be your God, be ye my people," (Jeremiah 11:4)

Since then God had so kindly allured them to himself, how monstrous was their rebellion, When they refused to hear his voice! With reference to this the word vryt, berit, is used; for God had not only delivered to them a rule of life, but also adopted them as his people, that they might be obedient to him.

By saying that he made a covenant with their fathers, he refers to that time when he brought the people out of Egypt, for then was the race of Abraham united. They were indeed twelve distinct tribes; but there was one head over the people, there was one priesthood, and they formed afterwards one kingdom. God then shews, that though the ten tribes made for themselves in after time another king, and the tribe of Judah was then divided, and there were in this separation some special causes of enmity, they yet had always been of the same disposition, and proved how like their fathers they were, as though he i had said, "They were formerly one people, they are now two, yet they have conspired together; their iniquity is the same, in this they are united; and there is among them a binding together." It follows —

11. Therefore thus saith the LORD, Behold,I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.

11. Propterea sic dicit Jehova, Ecce ego inducam (inducens, vel, induco) super eos malum, a quo non poterunt exire (hoc est, se explicare; ad verbum, quod non poterunt exire ab ipso) et clamabunt ad me et non audiam eos.

The Prophet now denounces on them a calamity; for it is probable that for many years he had been as their teacher threatening them, but all in vain. Hence he now confirms what we have before observed, — that their impious conspiracy was fully known and proved, so flint they were not now to be called or drawn before the judge's tribunal, as they had so openly procured for themselves their own ruin.

He then says, that God was, as it were, armed to take vengeance; I will bring, he says, upon them an evil from which they shall not be able to go away⁶ Then he adds, and they shall cry to me, but I will not hear them By this latter clause he shews that no hope remained, as they could get no pardon from God, for he would no longer be entreated by them. The import of the whole is, — that they were so given up to destruction, that it was in vain for them to expect God's mercy. God had indeed often promised in his law that he would be reconciled to them; but the Prophet says now that every hope was cut off, because they had rejected God's covenant. Hence, whatever God had promised respecting his kindness and mercy, belonged to them no longer.

Let us now learn also how to accommodate this doctrine to ourselves. And, first, we may remark, that there is a great difference between us, who have been plainly, and for a long time, taught what is the true and lawful worship of God, and those miserable people who were blind in darkness; hence much more atrocious is our sin and worthy of much heavier punishment. Then we may also add this, — that though God may for a time bear with us, the whole time of his forbearance will have to be accounted for. There is no day in which God does not accuse us; and thus he rises early, and thus he shews us what concern he has for our salvation; but if we remain asleep in our sloth, a threatening this day is suspended over our heads, and especially when we consider that God comes nearer, as it were, to us than to his ancient people. And hence we may also learn how much less tolerable is our ingratitude. It ought, therefore, to be carefully noticed, that God is armed against those before whom he has set his word, not only for one day but for many years, when he has found that he has labored in vain; and that when he is offended with their obstinate wickedness, there is no more any remedy.

But it may be asked here, How is it that God declares here that he would not be propitious to the Israelites, though they even cried to him, when yet this promise so often occurs,

"Call on me, and I will hear thee?" (Psalm 50:15)

Though God does not everywhere use such words, yet in many places he makes this promise. But still it may appear inconsistent that he closes up the door of mercy against those who flee to his mercy. But in the next verse he shews what this cry would be; for had they from the heart repented, doubtless his pardon would never have been denied: but we shall presently see that these cries would be rambling, vagrant, and confused; so that they would not direct their prayers to God, nor observe the way which is made known to us all; for they would cry Without repentance and faith, according to what follows; for the Prophet says —

12. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.

12. Et ibunt urbes Jehudah et cives Jerusalem et clamabunt ad deos quibus ipsi fecerunt suffitum; et servando non servabunt eos in tempore afflictionis.

The Prophet then shews in these words that they were not touched by a true and sincere feeling of repentance who cried thus indiscriminately to God and to idols.⁷

But another question may be here raised, How could they flee to God and to foreign gods too? The ready answer is this, that the unbelieving, in a turbulent state of mind, turn here and there, so that they lay hold of nothing certain, or sure and fixed. This we see in the Papists — they cry to God and at the same time to a great number of gods. Let us therefore know, that there is in all the unbelieving a spirit, as it were, of giddiness, which turns them into different expedients, so that now they call on God, then they flee to their idols. Men naturally are led to God when any distress holds them bound; hence they call on God: but afterwards, being not satisfied with him alone, they betake themselves to their own devices, and heap together, as I have said, a vast multitude of gods. Since then we see this to be done under the Papacy in our day, we need not wonder that it was done formerly, and that the Jews were on this account condemned.

The Prophet now addresses the Jews only; he had before spoken of the Israelites, but he now speaks especially to his own people, Go shall the cities of Judah and the citizens of Jerusalem, etc. What shall they do? They shall cry to their gods We hence see that their prayers were rambling, as though they poured them unto the air: therefore God could not have heard them. For whenever God promises to be propitious and appeasable he requires faith and repentance: but there was in this people an impious wantonness, and no faith, for they were entangled in their own superstitions.

The meaning is, that the Jews, when oppressed by calamities, would make their prayers to the true God, but without understanding, without any discrimination, but on the contrary, in a confused state of mind: and that this would be sufficiently evident, for they would at the same time seek the aid of various idols, but that they would gain no help, either from God or from their idols; and why? because they would be unworthy to be heard by God, as they would not call on him in a right spirit, not with faith and repentance; and their idols would not be able to bring them any help. It hence follows that they would be altogether in a hopeless state.

Grant, Almighty God, that since thou hast been pleased, in so kind a manner, according to thy paternal kindness, to invite us to thyself, we may not be refractory, but winingly and quietly submit ourselves to thee, and not wait until thou shakest us with terror, and shewest us signs of thy wrath; hut may we anticipate thy dreadful judgment, and thus always go on, so as to have no other object in view but to glorify thy name through the whole course of our life, until we shall at length be made partakers of that glory which thine only begotten Son has obtained for us. — Amen.

13. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

13. Quia pro numero urbium tuaram fuerunt dii tui, Jehudah; et pro numero platearum, Jerusalem, posuistis altaria in opprobrium, altaria ad offerendum suffitum Baal.

The Prophet shews here that the dews were not only polluted with one kind of superstition, but that they sought for themselves fictitious gods from all quarters, so that the land was fined and, as it were, deluged with innumerable superstitions. He says, that in proportion to the number of cities were the gods in the kingdom of Judah, and that in every city, in proportion to the number of streets, altars were built, that they might burn incense to Baal

There seems, however, to be some inconsistency in the words; for if they all worshipped Baal, where could be found the multitude of gods which the Prophet condemns? It then follows, that there was everywhere the same form of superstition, or that they did not in every place burn incense to Baal. But from this place and from others we may gather that this is a common name; for though all idols had their distinctive names, yet this name was applied indiscriminately, and all idols had it in common. For what does Baal mean but a patron, or an inferior god, who procured the favor of the supreme God? The prophets often use the word in the plural number, and call the lesser or inferior gods Baalim, who were regarded as mediators or angels; and farther, they often mean all kinds of idols by Baal. There is to be understood here a figure, by which a part is taken for the whole; for the Prophet intended by the word to include all those gods which the Jews had devised for themselves, though their names were different.

But what the Prophet condemned in the people was, as we see, daily practiced. For there is no end, when men once depart ever so little from the pure worship of the only true God: for when anything is blended with it, one error immediately produces another; so various errors will cumulate, tin men fall into a labyrinth from which there is no exit. This is clearly seen under the Papacy. At first Satan, by spurious pretences, led men away from the simple worship of God and his pure doctrine; and as there is in all an inbred curiosity, every one had a desire to add something of his own. Hence then it happened that so great a mass of errors and superstitions has prevailed. It is nothing strange, then, that the Prophet condemned the Jews, not only for having departed from the true and lawful worship of God, but also for having as many idols as cities, and for having so many forms of worship as there were streets in their cities. And we hence also learn that all the superstitions among the whole people had the same root; for though they differed in particulars, they all yet proceeded from the same principle; for every one wished to have his own God. It hence happened, that every city had its patron, and every family also devised a god for itself; for no one was satisfied with the common worship. It is then wholly necessary that we should faithfully worship the one true God; otherwise the Devil will immediately bring in strange gods and a mixed multitude of gods: so that it hence evidently appears, that we thus justly suffer for our impious levity in forsaking the fountain of living waters.

He says that altars were built for reproach.⁸ This may be referred to God, because they offered to God a heinous effrontery in setting up their profane altars in opposition to that one true altar which God had commanded to be built for him in the temple. But this is a strained interpretation. It is more suitable to refer this to the people, because they erected altars for themselves to their own shame, as though he had said that the Jews were themselves the authors of all their evils, so that they ought to consider them as due to their impiety, being the punishments inflicted by the Lord. It is the same as though he had said, "God will indeed chastise you, as ye are worthy of being so treated, but ascribe the whole fault to yourselves; for the altars, raised by your own hands, will be to you for reproach and shame."

He at length adds, To offer incense to Baal They sought doubtless the favor of the supreme God; but as they devised for themselves patrons, as mediators between them and God, according to the Platonic figment, which has prevailed in all ages, the Prophet here declares that their gods were as many as their cities, and even as many as their streets; for God does not admit those sophistical subtleties by which hypocrites seek to escape; for whenever his glory is transferred to others, he complains that new gods are introduced.⁹ It follows —

14. Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.

14. Et tu ne ores pro populo hoc, et ne tollas pro ipsis clamorem et precationem; quia ego non audiens (non audiam) in tempore quo clamabunt ad me pro (vel, super) malo suo (super afflictione sua)

That the Jews might understand that a sore calamity was nigh, and that God would not be appeasable, the Prophet himself is forbidden to intercede for them. There is no doubt but that even when he reproved the people in the severest strain, he made supplications to God for them; for he sustained a twofold character: when he went forth as the herald of celestial vengeance, he thundered against the ungodly and the despisers of God; but at the same time he humbly supplicated pardon in behalf of lost and miserable men; for had he not been solicitous for the salvation of the people, had he not diligently prayed, it would not have been necessary to prohibit him to pray. It hence appears that the Prophet was diligent in these two things, that he severely reproved the people according to God's command, and that he also was a suppliant in seeking God's favor to the unworthy. This is one thing.

Now then that God prohibits Jeremiah to pray, this was not done for his sake only, but he had a regard also to the whole people, that they might know that a sentence was pronounced on them, and that there was no hope left. We hence see that God positively declares that it was his purpose to destroy the people, and that therefore there was no room for prayer.

But it may be asked, Whether the Prophet, by going on in praying, offended God? for we shall see that he was still so anxious for the welfare of the people that he ceased not to pray: and what is said of Jeremiah is true also of all the other prophets; and the faithful have ever prayed for pardon, though the state of things had been brought to an extremity. But we must observe, that God, when he thus issues a simple prohibition, often stimulates the prayers of his people, according to what we read of Samuel; for though he knew from God's own mouth that Saul was rejected, he yet from love ceased not to seek his good and to intercede God for him. (1 Samuel 15:35; 1 Samuel 16:1) But the prophets doubtless paid regard to God's counsel in this case: yet as God did not speak for the sake of Jeremiah, but of the people, the Prophet is not to be charged with rashness or presumption, or foolish obstinacy or inconsiderate zeal, for having afterwards prayed; for he knew that this was not so much for his sake as on account of the people.

But there is another thing to be observed, — that Jeremiah was not forbidden to pray for the remnant, that is, for the elect, and for the seed from which the Church was afterwards to arise; but he was forbidden to pray for the whole body of the people: and no doubt he felt assured from that time that no remedy could be applied, and that the people would be driven into exile. This then is to be understood of the whole mass of the people; Jeremiah might still pray for the elect, and also for the new Church, that is, for the renewal of the Church: he was not indeed to pray that the Lord would not execute the vengeance which had been already decreed, for that could not be turned aside by any prayers.

We now then understand the meaning of this passage, — that Jeremiah prayed daily for all men, and also for the renewal of the Church; but that he was to look for the calamity of exile as a certain thing, for this had been fixed by God.

As to the words, Raise not for them a cry or a prayer, we have said elsewhere that there are two ways of speaking, which though different in some respects, are yet the same in meaning — to raise up and to cast a prayer. Hence the saints are said sometimes to cast their prayers: "Let my prayer be cast in thy presence."'For no one is rightly prepared to call on God, except he is cast down in himself and laid prostrate. Hence the prayers of the saints are said to be cast on account of their humility; they are also said to be raised up on account of the fervor of their zeal, and also on account of their confidence. And that he repeats the same thing in different words is not without a meaning; for it is the same as though he had.said, "Thou wilt do nothing by beseeching, praying, interceding and supplicating." God then confirms by these several words that he would not hereafter be reconciled to the people.

It follows, For I will not hear them at the time when they shall cry to me There seems not to be a suitable reason given here, for God might have conceded to the Prophet what had not been denied to the ungodly and the rebellious: but he simply means that he would be a severe Judge in executing punishment, so that there would be no room for mercy: I will not then hear them; that is, "If even they cry, I will not hear them, (it is an argument from the greater to the less) much less then will I hear thee for them." But why was not God propitious to his servant? To this I answer, that God is more ready to shew mercy when any one himself calls on him, than when he is supplicated by others. The meaning is, that whether they themselves prayed or employed others to pray for them, God would not be reconciled to them.

What might be objected here has been elsewhere answered; for if they had from the heart and sincerely prayed, God would have no doubt heard them; for that promise never disappoints any,

"Nigh is God to all who call upon him;" (Psalm 145:18) but it is added, "in truth." As then hypocrites are here spoken of who poured forth rambling and false prayers, and blended the worship of the true God with that of their own idols, it is no wonder that. God rejected their prayers, for our prayers are sanctified by faith and repentance. When, therefore, unbelief prevails, and when the heart cleaves perversely to wickedness, our prayers are polluted and presumptuous; for then the name of God is profaned. It is therefore not strange that God rejects those who call on him hypocritically.¹⁰ It follows —

15. What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.

15. Quid dilecto meo in domo men? dum facit ipsa abominationem cum multis; et cato sanctuarii transierunt abs to; quia dum male fecisti, tunc gloriaris.

As the words are concise, this passage is in various ways perverted by interpreters: brevity is commonly obscure. But the explanation almost universally received is this, — that the Prophet in this sense, think also that the Temple is called his house, on account of his concern for religion, for which he was very zealous. As then he had preferred God's Temple to all earthly things, they think that he thus spoke, What has my beloved to do in mine house? But Jonathan much more correctly applies the words to God; and doubtless, whoever wisely considers the Prophet's words will wonder that so many learned men have been mistaken on a point by no means doubtful. God then, no doubt, speaks here; and he calls his people beloved on account of their adoption.

But the expression is ironical: we cannot think otherwise when we consider how great was the impiety of the people, and how unworthy they were of such an honor on account of their ingratitude. It is yet not strange that they were called beloved, as in other places, for they had been chosen by God. They were in a similar way called "upright" in the song of Moses; and yet Moses, in that very song, declared how wickedly they had departed from their God. (Deuteronomy 32:15) But he called them "upright" in reference to God; for though men do not answer to their vocation, yet the counsel of God remains firm, and can never be changed by the wickedness of men. Though then all had then become apostates, yet God did not suffer his covenant to be abolished, Hence Paul, in speaking of the Jews, in Romans 11:28, when almost all had become the bitterest enemies to the gospel, and had, through their unfaithfulness, wholly forfeited their privileges, so as to become aliens, yet says that they were beloved on account of their fathers:

"For you," he says, "they are indeed for a time enemies;"

which means, that God designed to give their place to the Gentiles, and to adopt them; and yet that, on account of his covenant, they remain, and will remain beloved, that is, with regard to the first adoption.

I shall quote no other similar passages, for it is enough to understand the real meaning of the term: What then has my beloved to do in my house? which means, "Why do the Jews now pretend to come to the Temple to sacrifice to me? Why do they profess themselves to be my people? What have they to do with my house?" that is, "What have they to do with anything like holiness?" Hence he indirectly touches the Jews in two ways, — that they bad precluded themselves from the advantage of offering sacrifices in the temple, — and that it was an increase of their crime, that while they were God's friends, that is, when he bestowed on them his favor, and embraced them as a father his own children, they yet carried on war with him as his avowed enemies, according to what is elsewhere said,

"Ah! I will take vengeance on mine enemies." (Isaiah 1:24)

We now see that this meaning is the most suitable. God shews that his temple was polluted by the Jews, when they thoughtlessly rushed there to offer their sacrifices; What have you, he says, to do with my house? Nearly the same thing is said in the first chapter of Isaiah; for God there contemptuously reproves the Jews because they trod the pavement of his temple: "I truly do not owe you anything; ye indeed come to my courts, but for what purpose? Ye only wear out the pavement of my temple: Stay then at home, and think not that I am bound to you because ye come to the temple." So also in this place, What has my beloved to do with my house? He concedes to them the title Beloved, as though he had said, "Ye are, it is true, beloved, and ye think that God is bound to you; for, relying on the covenant which I made with your father Abraham, ye always continue to make this boasting — We are the people of God and his heritage; we are a holy nation and a royal priesthood' — Beloved ye are," he says, "but what have you to do with my Temple?"

Then he adds, For she has done abomination with many The gender is here changed, for the relative is feminine: but this mode of speaking is everywhere common, as the people are represented to us under the character of a woman. Then he in effect says, "Behold the daughter of my people hath done abomination with many." The Jews were not to enter the Temple except they remained as it were fixed in its pure worship; for as it was the only true Temple, and had in it the only true altar, so they ought to have worshipped none but the only true God, and also to have observed one rule only in worshipping him. But he says here that they had done abomination; and thus he charged them with those impious devices, those spurious forms of worship which they had adopted, and thus departed from what had been prescribed to them; for abomination is set here in opposition to the law. He says further, that they did this with many. We hence see that the gate of the Temple was closed against them, for the Temple could not be separated from the law, nor yet from God, to whom it was dedicated The Jews, having forsaken the law, and adopted innumerable idols, thrust themselves into the Temple; and hence we see the reason why God complains that they still came to the Temple: "As then they have done abomination, and done it with many, they have no more anything to do with my law." The Temple was a visible image of the one true God, and also the holy receptacle of his law. They despised the law, and gloried in innumerable gods: they sought thus to blend the sanctity of the Temple with a multitude of gods, and with their own depravations and devices.

He says afterwards, that the flesh of the sanctuary had passed away from them: The flesh of the sanctuary have passed away Some apply this to all the faithful, according to that saying,

"Silent before God let all flesh be," (Habakkuk 2:20) but this is forced, and without meaning. He speaks no doubt of sacrifices, and says, that the flesh of the sanctuary, that is, sacrifices, had departed from the people. They no doubt still offered sacrifices very regularly; but God did not accept their sacrifices, because they had corrupted his true worship. This then is the reason why he says that the flesh of the sanctuary had departed from the people, as in other places he denies that it was offered to him. At the same time the Jews wished sacrifices to be regarded as offered to him, and doubtless they boldly referred to them in opposition to the prophets. But God did not accept them, though they sought thus to render him as it were a debtor. "It is not to me," he says, "that ye offer your sacrifices, but to idols." So also in this place he says, The flesh of the sanctuary is taken away from them; for their sacrifices had become polluted. They were then nothing but putrid carcases; for victims, ought to have been offered in the Temple; but they had polluted the Temple, so that it had become a den of robbers, and like a dunghin, in short, a brothel, as Scripture speaks elsewhere. There was then now, doubtless, no flesh of the sanctuary;¹¹ that is, no lawful sacrifice, such as God approved.

Let us then know that hypocrites, as soon as they depart from the true worship of God, do nothing that can avail them, though they may busy themselves much, and even weary themselves in worshipping God, for all that they offer is abominable. If then we desire to render to God such services as he will accept and approve, let us regard this truth — that obedience is more valued by him than all sacrifices. (1 Samuel 15:22)

He adds another complaint, — that when they did evil, they gloried in it. And there is a causal particle introduced, Because, he says, thou gloriest when thou hast done evil The Prophet no doubt means, that they had by no means a right to contend, because they had not only corrupted true religion, but were also proud of their superstitions, and despised God, and set up their own devices against his law. But it was an intolerable thing for men to attempt to subject God to their own will, or rather to their own fancies. Indeed, the faithful do not so purely and so perfectly sacrifice to God, but that some vices are mixed with their offerings; but God nevertheless receives what they offer, though there be some mixture of defilement. How so? Because they acquiesce not in their own performances, but, on the contrary, aspire after purity, though they do not attain it; but when hypocrites exalt themselves against God, and proudly despise his teaching, and prefer their own inventions, and dare even to set up these against his authority, it is doubtless a diabolical presumption, such as contaminates what would otherwise be most holy.¹² It follows —

16. The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.

16. Olivam viridem, pulchram fructu, forma, vocavit Jehova nomen tuum; ad vocem sermonis (alii vertunt, tumultus) magni accendit (accendere fecit) super eam, et fracti sunt rami ejus (alii vertunt transitive, et fregerunt ramos ejus)

17. For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.

17. Nam Jehovah (copula enim hic accipitur vice causalis; quia Jehova) exercituum, quite plantavit, loquutus est (vel, pronunciavit) super to malum propter malitiam domus Israel et domus Jehudah, quam fecerunt sibi ad provocandum me, ad faciendum suffitum Baal.

The Prophet says first that the Jews had indeed been for a time like a fruitful and a fair olive; then he adds, that this beauty would not prevent God from breaking its branches and entirely eradicating it. He afterwards confirms this declaration, and says, For God who had planted it, can also root it up whenever it pleases him. This is the import of the two verses.

The Prophet no doubt derides here the vain confidence by which he knew the Jews were deceived: for they were so inebriated with their privileges that they dared to despise the very giver of them. Hence the Prophet thus addressed them, "Do ye think that so many vices will be unpunished? Ye omit nothing to kindle God's wrath against you, — ye have polluted his Temple, ye have corrupted the whole of Divine worship, ye have despised the law; and can you think that the Lord will perpetually spare you?" But when the prophets thus assailed them, they had this answer, "What! will God leave his own Temple, concerning which he has sworn, This is my rest for ever? Is not this the Holy Land? And is not this also his heritage and his rest? And further, are we not his flock? Are we not his children? Are we not a holy people?" What then the Jews were wont arrogantly to claim, the Prophet concedes to them. "So," he says, "ye are a green olive, a fair and tall olive, a fruitful olive; all this I grant; but cannot God kindle a fire to burn the branches and to reduce to nothing the whole tree?" We now then understand the design of the Prophet.

But the next verse must be joined, For Jehovah of hosts, who hath planted thee, etc.; as though he had said, "Your beauty and whatever that is valuable in you, is it from you? Surely, all your dignity and excellency have proceeded from the gratuitous kindness of God: know ye then that nothing comes from you, but from God and from his good pleasure. Then Jehovah, who has planted you, can, when he pleases, pull up by the roots a tree which he has himself planted."

He says that it was a green olive, fair in fruit and form How so? Because God had favored them with much honor. This similitude is found in many other places, but yet it is various as to its meaning. It might indeed with regard to God's dealings be applied to the whole people; but as hypocrites deserved to be spoiled and stripped of their privileges, so that which was offered to all in common, could only be really applied to the faithful, according to what David says,

"I am a fruitful olive in the house of God." (Psalm 52:8)

He then no doubt separated himself from hypocrites, as though he had said, "Even hypocrites seek to have a place in God's Temple, and are as it were tall trees, but they are unfruitful: I shall then be a green olive in the house of God; but they will wither." But the Prophet, as I have said, compares the Jews to a green olive on account of their adoption and the free favor shewn to them; for God had raised them unto a high state of excellency and honor.

But after having thus spoken by way of concession, he then adds, At the sound of a great tumult, or of a great word, he will kindle his fire upon it, and broken shall be its branches Some, as I have said, render the last clause, "and they have broken its branches." As to what is intended, there is nothing dubious; but if we take the verb in an active sense, something must be understood, that is, that enemies, who will be like fire, shall break its branches.¹³ Then follows what I have said to be a confirmation, — that Jehovah, who had planted it, had spoken of or pronounced an evil, or a calamity against it. He thus shews that there was no reason for them to trust in their present beauty; for they had it not from themselves, but possessed it only at the will of another; for God who had planted them, could also destroy them. But on this subject more shall be said.

Grant, Almighty God, that as thou hast deigned to gather us into thy Church, we may never turn aside in the least from the purity of thy worship, but always regard what pleases thee, and learn to direct our doings and our thoughts in obedience to thy truth, and worship thee so purely both in spirit and in external forms, that thy name may be glorified by us, and that we may especially retain that purity which thou everywhere commendest to us, so that we may be indeed the members of thy only begotten Son; and that as he has sanctified himself on our account, we may also through his Spirit be made partakers of the same sanctification, until he at length will gather us into his celestial kingdom, which he has obtained for us by his own blood. — Amen.