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

We mentioned yesterday why the Prophet reminded the Jews, that they had been planted by God; it was, that they might know that they did not stand through their own power, and that they had their roots elsewhere, even in the good pleasure of God. The import of the whole is, that whenever God pleased they would instantly perish; for they stood not through their own power, but only through his favor: and this is what he confirms elsewhere, by comparing God to a potter and the people to vessels of clay. Similar is the argument which Quintilian quotes from the Medea of Ovid, "I was able to save thee, and dost thou ask whether I can destroy thee?" As then the Jews, relying on their long tranquinity and on their forces, thought themselves beyond the reach of danger, the Prophet ridicules this confidence; he shews how vain it was, for God had planted them, and so he could easily root them up again.

But this metaphor is very common in Scripture: yet the comparison is the more suitable when the Church is said to have been planted by God; for as a tree draws juice and strength from a hidden root, so the faithful draw their life from the hidden election of God: but this refers to the hope of eternal life. The same is meant by Christ in Matthew 15:13, when he says,

"Every planting," that is, every tree, "which my Father hath not planted shall be rooted up."

He then says, that the elect alone are planted by God, for they have their roots in the hidden life of God. But this is also extended much farther, even to the external state of the Church, according to what is said in Psalm 44:2,

"Thou hast rooted out the nations, and planted our fathers;"

as we find also in the eightieth Psalm and in other places. As God then plants his own elect, so also in gathering an external Church to himself, he is said to plant it: but they who are thus planted may be again rooted up, as the Prophet here testifies; while secret election cannot be changed.

We must then observe this difference, — that God's children have their roots in his eternal election, respecting which there can be no repentance and no change. But the external state of the Church is also compared to a planting: yet they who flourish for a time and are full of leaves and seem also to produce some fruit, are rooted up by God's hand, when they become degenerate. And this mode of speaking is to be taken sometimes still more generally, according to what we shall see in the next chapter, and also in other parts of Scripture.

The Prophet says that God had spoken concerning the wickedness of Israel This refers to what had been taught: for though the Jews had already in part felt the just judgment of God, yet they still continued in safety. He then says that ruin was nigh them, for God had announced it by his servants. And he adds, that it was on account of the wickedness¹ of both kingdoms; and this was said in order to dissipate all their complaints; for we know that men are ever ready to clamor whenever God chastises them, as though they wished to contend with him. But the Prophet shews here, that God would deal thus severely with the Jews, because they had never ceased to provoke his wrath by their evil deeds. Hence he says, that they had done it for themselves Some render the words, "And it shall therefore happen to them." But there seems to be much more force in the Prophet's words, when we say, that they had done evil for themselves, that is, to their own ruin. He adds, To provoke me, that is, their object; is to provoke me. In short, God intimates, that he would justly punish the Jews, because they had procured evil for themselves; and at the same time he points out the fountain of evil, for they had designedly provoked God by offering incense to Baal It follows —

18. And the LORD hath given me knowledge of it, and I know it: then thou shewedst me their doings.

18. Et Jehova ostendit mihi (cognoscere me fecit) et cognovi; tunc patefecisti mihi opera (vel, instituta) ipsorum.

We know that they were all very wicked; and though they were proved guilty, yet they were not wining to yield, to acknowledge and confess their fault; but they raged against God and rose up against the prophets. And as they dared not to vomit forth their blasphemies against God, they assailed his servants and wished to appear as though their contest was with them. And this is not the vice only of one age, but we find that it prevails at this day; for when we boldly reprove hidden vices, immediately the profane make a clamor and say, "What! these divine; but who has made these things known to them? Have they this oracle from heaven?" As though, indeed, neither the word of God nor his Spirit can shew their power, except when children become judges! But the ungodly rise up against God's servants for this end, that they may with impunity do this and that, and everything, except what may draw them before an earthly tribunal, and be proved by clear and many evidences

For this reason the Prophet says, that made known, to him had been the vices of his own nation; as though he had said, "I see that you will be ready to raise an objection, as ye are wont proudly to resist all reproofs and threatenings, as though you contended only with men; but I testify to you now beforehand, that I bring nothing of my own, nor divine of myself what any one of you thinks within: but know ye that God, who knoweth the heart, has committed to me my office. He has then appointed me to be the herald of his vengeance, he has appointed me as a herald to denounce war on you. So I do not come nor act in my own name: there is, then, no reason for you to deceive yourselves, according to your usual manner, as though I presumptuously reproved you, when yet your vices are concealed, it being peculiar to God to know what is hid in the hearts of men. The recesses of the heart are indeed intricate, and great darkness is within; but God sees more dearly than men. Cease then to make this objection which ye are wont to raise against me, that I am presumptuous in bringing forth to light what lies hid in darkness, for God has appointed me to bring these commands to you: as he knows the heart, and as nothing escapes him, and as he penetrates into our thoughts and feelings, so he has also designed by his word which he has put in my mouth to render public what ye think is concealed."

We now see the design of the Prophet: but some take a different view, that God had made known to his servant Jeremiah the impious conspiracy of which he afterwards speaks, and thus connect the two verses. But I doubt not that the Prophet intended here to shew what and how much weight belonged to his doctrine, the credit and authority of which the Jews thought of detracting by boastfully alleging that he, a mortal man, assumed too much, and announced uncertain divinations. Hence, to repel such calum — nies, he wished to testify that he threatened them not inconsiderately, nor spoke what he supposed or conjectured, when he exposed their sins, but that he only declared faith. — fully what had been enjoined by God and revealed also by the Holy Spirit. This is what is meant.² It afterwards follows —

19. But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.

19. Ego autem quasi agnus, bos ductus ad immolandum (ad mactandum) et non cognovi quod contra me cogitarent cogitationes (hoc est, inirent consilia, nempe) corrumpamus ligno panera ejus (ad verbum est, corrumpamus lignum in pane; sed dicemus post de sensu verborum) et excidamus eum e terra vivorum, et nomen ejus non memoretur amplius.

The Prophet adds here, as I think, that he did not retaliate private wrongs: for the Jews might, under this pretext, have rejected his doctrine, and have said, that he was moved by anger to treat them sharply and severely. And doubtless, whosoever allows his own reelings to prevail in the least degree, cannot teach in sincerity; for he who prepares himself for the prophetic office, ought to put off all the affections of the flesh, and to manifest a pure, and, so to speak, a limpid zeal, and also a calm mind, so that he may seek nothing, and have no object but the glory of God and the salvation of those to whom he is sent a teacher. Whosoever then is under the influence of private feelings cannot act otherwise than violently, so that he cannot either faithfully or profitably discharge the office of a prophet or a teacher.

Hence the Prophet now adds, in the second place, that he did not plead his own cause, nor had respect, as they say, to his own person; for he knew not what the Jews had devised against him. They who join the two verses think that they have some reason for doing so, as they suppose that the Prophet now expresses more fully what he had before briefly touched upon: but if any maturely considers the whole passage, he will easily see that Jeremiah had another object in view, and that was, to secure authority to his doctrine. The Jews probably employed two ways to discredit the holy Prophet: "O, thou divinest! — the same thing, as we have said, is done now by many." He therefore summons the Jews here before God's tribunal, and shews that it was nothing strange, that he brought to light what they thought to be hidden, because it had been revealed to him by the Spirit of God. Even Christ said the same,

"The Spirit, when he comes, shall judge the world." (John 16:8)

The Spirit did not appear except in the doctrine of the Apostles; but he exercised by the Apostles his own functions. The Apostle also seems to have this in view in Hebrews 4:12, when he says, that the word of God is like a two — edged sword, which penetrates into the inmost thoughts and hidden feelings, even to the marrow and bones, so as to distinguish between thoughts and feelings.

Then the Prophet, in the first place, shews that it was nothing strange that he ascended above all human judgments, for he was endued with the authority of the Holy Spirit. And he adds, in the second place, that he was not influenced by carnal feelings, but by a pure zeal for God, for he knew not their wicked designs; and he says that he was like a lamb and an ox, or a calf. There is here no conjunction, and hence some join the two words, "And I am like a lamb a year old:" for the Hebrews, they say, call a lamb a year old kvs, cabesh, and then a ram; but this is, in my view, a forced meaning, and a copulative or a disjunctive may be supposed to be understood. I am then as a lamb or as a calf, which is led to the slaughter (to be sacrificed or kined) Here the Prophet intimates that he was not violent, as angry men are wont to be, who are excited either by indignation or great grief. He then testifies that he was moved by no such feeling, for he differed nothing from a lamb or a calf that is led to the slaughter.³

For the sake of amplifying, he adds, I knew not that they devised devices against me, that is, this did not come to my mind. The Prophet, indeed, might have suspected or even have known this; but as he disregarded himself, and even his own life, he testifies here that he had acted with so much simplicity as not to regard what they planned and contrived.

He then adds, Let us spoil wood in his bread They think rightly, according to my judgment, who consider that there is here a change of case; for it ought rather to be, "Let us spoil with wood his bread:" for that exposition is too unmeaning, "Let us spoil or destroy wood," as though they spoke of a thing of no value: for what has this to do with the subject? On the contrary, if we retain, as they say, the letter, the Prophet might think that wood would be spoiled in bread, as it would become rotten: but wood in bread, except by becoming rotten, would do no harm. But doubtless the Prophet speaks here metaphorically, as David does in Psalm 69:22, when he says,

"They have put gall in my bread, and vinegar in my drink."

Jeremiah also, in Lamentations 3:15, complains that his food was mingled with poison. Similitudes of this kind often occur; for when the very food of man is corrupted, there is no more any support for life. The meaning then is, that his enemies had acted cruelly towards the Prophet, as they sought in every way to destroy him, even by poison.

Some take wood for poison, but I know not whether that can be done. They indeed imagine that a poisonous wood is what is here meant; but this is too refined. I take the meaning to be simply this, as though they had said, "Let us spoil with wood his food," that is, "Let us give him wood instead of bread; and this, by its hardness, will hurt his teeth, ulcerate his throat, and cannot be digested so as to become nourishment." To spoil this bread with wood is to cause the wood to spoil the food either by its hardness or by its putridity. In this sense there is nothing ambiguous.

The ancients perverted this passage in the most childish manner when they applied it to the body of Christ. The Papists too, at this day, boast wonderfully of this allegory, though they make the most absurd use of it; for they seek to prove by it that bread is converted, or, as they say, transubstantiated into the body of Christ; and they quote Origen and Irenaeus, and others like them: "Behold, explained is that passage of Jeremiah, let us send wood for his bread, (such is the meaning of the Vulgate) for the body of Christ has been crucified;" and then they add, "For he said, Take and eat, this is my body.'"We see how extremely absurd this is; and it must appear ridiculous even to children. But so great is the dishonesty and wantonness of the Papists, that they cast off all shame, and only boastfully pretend the authority of the ancients; and whatever Origen may have foolishly and falsely said, they will have it to be regarded as something oracular, provided their errors are thereby confirmed. But if we grant that the Prophet was a type of Christ, what has this to do with the similitude of his body, since he speaks here only of food? It is as though he had said, that his aliment was corrupted, as it were, with poison, and that he was so cruelly treated by his enemies, that they sought to destroy him by the means of his food.⁴

It then follows, Let us cut him off from the land of the living This kind of speaking often occurs: the land or region of the living means the state of the present life. He at last adds, That his name may not be in remembrance any more In short, the Prophet meant in these words to set forth the extreme savageness with which his enemies were inflamed; for they were not content with intrigues or with open violence, but wished to destroy him by poison, and wholly to obliterate his name. it follows —

20. But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.

20. Et, Jehova exercituum, judicans justintam, (ant, judex justitiae) scrutans (vel, inquirens) renes et cor, videam ultionem tuam de ipsis; quia tibi revelavi causam meam, (litem meam, ad verbum)

Here the Prophet, after having found that the impiety of the people was so great that he was speaking to the deaf, turns his address to God: O Jehovah of hosts, he says, who art a great Judge, who searchest the reins and the heart, may I see thy vengeance on them The Prophet seems here inconsistent with himself;, for he had before declared that he was like a lamb or a calf, as though he had offered, as they say, his life a wining sacrifice; but here he seems like one made suddenly angry, and he prays for God's vengeance. These things appear indeed to be very different; for if he had offered himself a victim, why did he not wait calmly for the event; why is he inflamed with so much displeasure? why does he thus imprecate on them the vengeance of God? But these things will well agree together, if we distinguish between private feeling and that pure and discreet zeal by which the meekness of truth can never be disturbed. For though the Prophet disregarded his own life, and was not moved by private wrongs, he was nevertheless not a log of wood; but zeal for God did eat up his heart, according to what is said in common of all the members of Christ,

"Zeal for thine house hath eaten me, and the reproaches of those who upbraided thee have fallen on me." (Psalm 69:9; John 2:17; Romans 15:3)

The Prophet then had previously freed himself from all suspicion by saying that he was prepared for the slaughter, as though he were a lamb or a calf; but he now shews that he was, notwithstanding, not destitute of zeal for God. Here then he gives vent to this new fervor when he says, "O Jehovah, who searchest the reins and the heart, may I see thy vengeance on them."

The Prophet, no doubt, was free from every carnal feeling, and pronounced what we read through the influence of the Spirit. Since then the Holy Spirit dictated this prayer to the holy man, he might still have offered himself a voluntary sacrifice, while yet he justly appealed to God's tribunal to take vengeance on the impiety of a reprobate people; for he did not indiscriminately include them all, but imprecated God's judgment on the abandoned and irreclaimable.

It is indeed true, that we may regard the Prophet as predicting what he knew would happen to his people: and some give this explanation; they consider it as a prediction only and no prayer. But they are terrified without reason at the appearance of inconsistency, as they think it inconsistent in the Prophet to desire the perdition of his own people: for he might have wished it through the influ ence of that zeal, as I have said, which the Holy Spirit had kindled in his heart, and according to the words which the same Spirit had dictated.

He calls God the Judge of righteousness; and he so called him, that he might wipe away and dissipate the disguises in which the Jews exulted when they sought to prove their own cause. By this then he intimates that they gained no — thing by their evasions, for these would vanish like smoke when they came before God's tribunal. He, in short, means that they could not stand before the judgment of God. He then adds, that God searches the reins and the heart He says this, not only that he might testify his own integrity, as some suppose, but that he might rouse hypocrites. For he intimates that they stood safe before men, as they concealed their wickedness, but that when they came before God's tribunal another kind of account must then be given; for God would prove and try them, as the word vchn, bechen, signifies: he would search the ruins and the heart, that is, their most inward feelings; For the Scripture means by reins all the hidden feelings or affections.

He says, For to thee have I made known my judgment The Prophet, no doubt, appeals here to God's tribunal, because he saw that he was destitute of every patronage — he saw that all were against him. Few pious men indeed were left, as we have elsewhere seen; but the Prophet speaks here of the mass of the people. As then there was no one among the people who did not then openly oppose God, so that there was no defender of equity and justice, he turns to God and says, "I have made known my cause to thee;" as though he had said, "O Lord, thou knowest what my cause is, and I do not act dissemblingly; for I serve thee faithfully and sincerely, as thou knowest. Since it is so, may I see thy vengeance on them."⁵

Now, we are taught in this passage, that even were the whole world united to suppress the light of truth, Prophets and teachers ought not to despond, nor to rely on the judgment of men, for that is a false and deceptive balance; but that they ought to persevere in the discharge of their office, and to be satisfied with this alone — that they render their office approved of God, and exercise it as in his presence. We may also learn, that the ungodly and hypocrites in vain make shifts and evasions, while they try to elude the authority of the Prophets; for they will at length be led before God's tribunal. When therefore we find teachers rightly and sincerely discharging their office, let us know that we cannot possibly escape the judgment of God except we submit to their teaching. And Prophets and pastors themselves ought to learn from this passage, that though the whole world, as I have already said, were opposed to them, they ought not yet to cease from their perseverance, nor be changeable, but to consider it enough that God approves of their cause. It afterwards follows —

21. Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:

21. Propterea sic dicit Jehova ad viros Anathoth, qui qumrunt anitaare tuam, dieendo, Ne prophetes in horninc Jehow, et non morieris in manu nostra, (hoc est, ne moriaris manu nostra)

22. Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine:

22. Propterea sic dicit Jehova exercituum, Ecce ego vlsitans (visitabo) super eos; adolescentes eorum monentur gladio, filii eorum et filiae eorum morientur fame:

23. And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation.

23. Et residuum non erit ipsis, (hoc est, nihil erit ipsis residuum) quia re hire faciam malum super homines Anathoth anno visitationis ipsorum (alii vertunt, annum, sod male, meo judicio)

The Prophet here expressly denounces vengeance on his own people: for we have seen at the beginning of this book that he belonged to the town of Anathoth. Now it appears from this passage, that the holy man had not only to contend with the king and his courtiers, and the priests, who were at Jerusalem; but that when he betook himself to a corner to live quietly with his own people, he had even there no friend, but that all persecuted him as an enemy. We hence see how miserable was the condition of the Prophet; for he had no rest, even when he sought retirement and fled to his own country. That he was not safe even there, is a proof to us how hardly God exercised and tried him for the many years in which he performed his prophetic office.

As the citizens of Anathoth had grievously sinned, so he denounces on them an especial calamity. It is indeed certain that the Prophet was not kindly received at Jerusalem; nay, he met there, as we shall hereafter see, with enemies the most cruel: but when he hoped for some rest and relaxation in his own country, he was even there received as we find here. This is the reason why God commanded him to threaten the citizens of Anathoth with destruction. I cannot finish the whole today.

Grant, Almighty God, that as thou remindest us in thy word of our many vices and sins, we may learn to direct our eyes and thoughts to thee, and never think that we have to do with a mortal being, but that we may anticipate thy judgment: and may we learn so to examine all our thoughts and try our feelings, that no hypocrisy may deceive us, and that we may not sleep in our sins; but that being really and truly awakened, we may humble ourselves before thee, and so seek thy pardon, that when we he down in true repentance, thou mayest absolve us in thy mercy, through the virtue of that sacrifice by which thine only — begotten Son has once for all reconciled us to thee. — Amen.

1. Righteous art thou, O LORD, when I plead with thee; yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?

1. Justus es, Jehova, si contendam teeurn (st litigem, vel, quando litigabo) tamen judicia loquar teeurn (hoe est, disceptabojure teeurn:) Quousque via impiorum prosperabitur (re/, feliciter babebit) quieti sunt omnes transgredientes transgresstone?

The minds of the faithful, we know, have often been greatly tried and even shaken, on seeing all things happening successfully and prosperously to the despisers of God. We find this complaint expressed at large in Psalm 73. The Prophet there confesses that he had well — nigh fallen, as he had been treading in a slippery place; he saw that God favored the wicked; at least, from the appearance of things, he could form no other judgment, but that they were loved and cherished by God. We know also that the ungodly become thus hardened, according to what is related of Dionysius, who said that God favored the sacrilegious; for he had sailed in safety after having plundered temples, and committed robberies in many places; thus he laughed to scorn the forbearance of God. And hence Solomon says, That when all things are in a state of confusion in the world, men's minds are led to despise God, as they think that all things happen on the earth by chance, and that God has no care for mankind. (Ecclesiastes 9) But with regard to the faithful, as I have already said, when they see the ungodly proceeding in all wickedness and evil deeds with impunity, and claiming the world to themselves, while God is, as it were, conniving at them, their minds cannot be otherwise than grievously distressed. And this is the view which interpreters take of this passage; that is, that he was disturbed with the prosperous condition of the wicked, and expostulated with God, as Habakkuk seems to have done at the beginning of the first chapter; but he appears to me to have something higher in view.

We have said elsewhere, that when the Prophets saw that they spent their labor in vain on the deaf and the intractable, they turned their addresses to God as in despair. I hence doubt not but that it was a sign of indignation when the Prophet addressed God, having as it were given up men, inasmuch as he saw that he spoke to the deaf without any benefit. Here then he rouses the minds of the people, that they might know at length that he could not convince them that they were doomed to ruin by God. For when Jeremiah spoke to them, all his threatenlugs were scorned and laughed at; hence he now addresses God himself, as though he had said, that he would have nothing more to do with them, as he had labored wholly in vain. This then seems to have been the object of the Prophet.

But lest the ungodly should have an occasion for calumniating, he intended so to regulate his discourse as to give them no ground for cavining. Hence he makes this preface, — that God is, or would be just, though he contended with him This order ought to be carefully observed; for when we give way in the least to our passions, we are immediately carried away, and we cannot restrain ourselves within proper limits and continue in a right course. As soon then as those thoughts, which may draw us away frc, in the fear of God, and lessen the reverence due to him, creep in, we ought to fortify our minds and to set up mounds, lest the devil should draw us on farther than we wish to go. For instance, when any one in the present day sees things in disorder in the world, he begins to reason thus freely with himself, "What does this mean? How is it that God suffers licentiousness to prevail so long? Why is it thathe thus conceals himself?" As soon then as these thoughts creep in, if we possess the true principle of religion, we shall try to restrain these wanderings, and to bring ourselves to the right way; but this will be no easy matter; for as soon as we pass over the boundaries, there is no restraint, no limitation. Hence the Prophet wisely begins by saying, Thou art just, though I contend with thee It is not only for the sake of others he speaks thus, but also to restrain in time his own feelings and not to allow himself more than what is right. We must still remember what I have said, — that the Prophet here directs his words to God, in order that the Jews might know that they were left as it were without hope, and were unworthy that he should spend any more labor on them.

He says, And yet I will speak judgments with thee; that is, I will dispute according to the limits of what is right and just. Some indeed take judgments for punishments, as though the Prophet wished the people to be punished; but of this I do not approve, for it is a strained view. To speak judgments, means nothing else than to discuss a point in law, to plead according to law, as it is commonly said. By saying, "I will legally contend," he does not throw off the restraint which he has before put on himself, but asks it as a matter of indulgence to set before God what might seem just and right to all. David, or the Prophet who was the author of that psalm which we have already quoted, (Psalm 73) even when he expressed his own feelings and ingenuously confessed his own infirmity, yet made a preface similar to what is found here. But he there speaks as it were abruptly, "Yet thou art just;" he uses the same word 'k, ak, as Jeremiah does; but here it is put in the last clause, and there at the beginning of the sentence, "Yet good is God to Israel, even to those who are upright in heart." The Prophet no doubt was agitated and distracted in various ways, but he afterwards restrained himself. But it was otherwise with Jeremiah; for he does not confess here that he was tried, as almost all the faithful are wont to be; but as I have already said, he advisedly, and by the guidance of the Holy Spirit, addressed his words to God; for he intended to rouse the Jews, that they might understand that they were rejected, and rejected as unworthy of having their salvation cared for any longer.

By saying then, Yet will I plead with thee, he doubtless intended to touch the Jews to the quick, as they were so extremely stupid. "Behold," he says, "I will yet contend with God, whether he will forgive you?" We now see the real meaning of the Prophet; for the Jews in vain brought forward their own prosperity as a proof that God was propitious to them; for this was nothing else than to abuse his forbearance. Jeremiah intended in short to shew, that though God might pass by them for a time, yet the wicked ought not on this account to flatter themselves, for his indulgence is no proof of his love; but, on the contrary, as we shall see, a heavier vengeance is accumulated, when the ungodly increasingly harden themselves while God is treating them with indulgence. This then is the reason why the Prophet says, that he would plead with God; he had regard more to men than to God. He yet does not set up the judgments of men against the absolute power of God, as the sophists under the Papacy do, who ascribe such absolute power to God as perverts all judgment and all order; this is nothing less than sacrilege.

Now the Prophet does not call God to an account, as though there was no rule by which he regulated his works and governed the world. But by judgments he means, as I have said, what God had declared in his law; for it is written,

"Cursed is every one who continueth not," etc., (Deuteronomy 27:26; Galatians 3:10)

Now then as the Jews were transgressors of the law, nay, as they ceased not to provoke God to wrath by their vices, they ought surely, according to the ordinary course of justice, to have been immediately destroyed. Hence the Prophet says here, I will plead with thee; that is, "Hadst thou dealt with this people as they deserved, they must have been often reduced to nothing." At the same time he had no doubt, as we have said, respecting the rectitude of the divine judgment; only he had regard to those men who flattered themselves, and securely indulged themselves in their vices, because God diid not immediately execute those punishments with which he threatens the transgressors of his law.⁶

Hence he says, How long shall the way of the wicked prosper? for secure are all they who by transgression transgress; that is, who are not only tainted with small vices, but who are extremely wicked. They then who openly rejected all religion and all care for righteousness, how was it that they were secure and that their way prospered? We now then more clearly understand what I have stated, — that the Prophet turned his words to God, that he might more effectually rouse the stupid, so that they might know that they were in a manner summoned by this expostulation before the celestial tribunal. It now follows, —

2. Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins.

2. Plantasti eos, etiam radieem egerunt; prodierunt, etiam fecerunt frueturn (produxerunt fructum:) prope es in ore ipsorum, et procul es a renibus ipsorum (hoc est, ab intimo affectu, renes enim alibi dixinms accipi pro affectibus arcanis)

When the happiness of the wicked disturbs our minds, two false thoughts occur to us, — either that this world is ruled by chance and not governed by God's providence, or that God does not perform the office of a good and righteous judge when he suffers light to be so blended with darkness. But the Prophet here takes it as granted, that the world is governed by God's providence; he therefore does not touch the false notion, which yet harasses pious minds, that fortune governs the world. Well known are these words, "I am disposed to think that there are no gods."⁷ It was thought there were no gods who ruled the world, because he died who deserved a longer life. And the wisest heathens have thus spoken, "I see fortune, which yet no reason governs; I see fortune, which prevails more than reason in these matters."⁸ But the Prophet, who was far removed from these profane notions, held this truth, that the world is governed by God; and he now asks, How it was that God exercised so long a forbearance? The ungodly, the thoughtless, and inconsiderate might have said that this forbearance was far too scanty. But the Prophet, as I have said, clearly describes what the Jews deserved.

Then he says, that they had been planted by God; for they could not have prospered had not God blessed them. The metaphor of planting, as we have before seen, often occurs, but in a different sense. When the celestial life is the subject, God is said to have planted his own elect, because their salvation is sure. He is said also to have planted his people in the land which he had given to them as an heritage. Now, when he speaks of the reprobate, the Prophet says that they had been planted by God, and for these reasons, because they flourished, because they produced leaves, and because they brought forth some fruit. In short, as Scripture, for various reasons, compares men to trees, so it employs the word planting in a corresponding sense. The Prophet indeed says that the ungodly are supported by God, and this is certain; for were not God to deal kindly with them for a time, they could not but instantly perish. Hence their prosperity is a proof of God's indulgence. But the Prophet expresses his wonder at this, not so much through his own private feeling, as for the purpose of shewing to the Jews that it was a strange thing that they were tolerated so long by God, as they had a hundred times deserved to be wholly destroyed.

Yea, he says, they have taken root By this metaphor he means their continued happiness. He says also, that they had advanced aloft; that is, were raised high and increased.⁹ He then adds, that they had brought forth fruit The fruit of which he speaks was nothing else than their offspring; as though he had said, that the ungodly were not only prosperous to the end of life, but that they also propagated their kind, so that they had children surviving them, so that their families became celebrated. But the import of the whole is this, — that God not only endured the ungodly for a time, but extended his indulgence to many ages, so that their descendants continued in the same wealth, dignity, and power, with their dead fathers.

He afterwards adds, Thou indeed art nigh in their mouth, but thou art far from their reins Jeremiah no doubt intended to anticipate them; for he knew that the Jews would have objections in readiness, — "What art thou, who summonest us here before God's tribunal, and who pleadest with God that he may not too patiently bear with us? Are not we his servants? Do we not daily offer sacrifices in the Temple? Are we not circumcised? Do we not bear in our bodies the sign of our adoption? Do we not possess a kingdom and a priesthood? Now, these are pledges of God's paternal love towards us, But thou wouldest have thyself to be more just than God himself. Can God deny himself? He has bound his faithfulness to us by the sign of circumcision, by the Temple, by the kingdom, by the priesthood, and by the sacrifices; and when we do anything amiss, then our sins are expiated by sacrifices and washings, and other rites."

As then the Prophet knew that the Jews were wont thus loquaciously and perversely to defend their own cause, he says, "O, I see what they will say to me, even that which they are wont to say; for the common burden of their song is, that they are the children of Abraham, that they sacrifice, and have other ways of pacifying God, and then that they possess a priesthood and a kingdom. These things," he says, "are well known to me: but, O Lord, thou knowest that they are mere words; thou knowest that they act fallaciously, and that they do nothing but declare what is false when they pretend these vain shifts and evasions; for thou knowest the heart, (kardiognostes;) thou therefore understandest that there is nothing right or sincere in their mouth; for their reins are far from thee, and thou also art far from their reins." We hence also perceive with more certainty the truth of what I have stated, — that the Prophet here pleads with God, in order that the Jews might know that they could in no way be absolved when they came before God's tribunal. It, follows —

3. But thou, O LORD, knowest me: thou hast seen me, and tried mine heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter.

3. Et tu, Jehova, cognoscis me (cognovisti me), videbis me (vides me), et probasti cor meum tecum (hoc est, probasti quale sit cor meum apud to, vel, coram to:) extrahe eos tanquam oves ad mactationem, et praepara eos ad diem occisionis.

The Prophet is not here solicitous about himself, but, on the contrary, undertakes the defense of his own office, as though he had said that, he faithfully discharged the office committed to him by God. Though then the Jews, and even the citizens of Anathoth, his own people, unjustly persecuted him, yet he was not excited by private wrongs; and though he disregarded these entirely, he yet could not give up the defense of his office. He then does not speak here of his own private feelings, but only claims for himself faithfulness and sincerity before God in performing his office as a teacher; as though he had said that he executed what God had commanded him to do, and that therefore the Jews contended not with a mortal being, but with God himself.

Hence he says, But thou, Jehovah, knowest me and seest me, and triest my heart towards thee; that is, thou knowest how sincerely I serve thee, and endeavor to fulfin my vocation, and thus to obey thy command. He afterwards glories over them as a conqueror, and says, Draw them forth as sheep for the day of sacrificing, prepare them for slaughter Here no doubt the Prophet intended not only to touch, but sharply to wound the Jews, in order that they might know that they had been hitherto secure to no purpose, and to their own ruin, because God had spared them. They who consider that the Prophet was himself troubled, because he saw that God was propitious and kind to the ungodly, think that, with reference to himself, he took comfort from this, — that the judgment of God was nigh at hand; but I doubt not but that the Prophet had regard to the Jews, as I have already reminded you. When, therefore, he saw that they were torpid in their delusions, he intended to rouse their sensibilities by saying, "I see how it is, O Lord; thou dost indeed concede thyself; but what else is thy purpose but that they should be fattened for the day of slaughter?"

He says, first, Thou wilt draw them out: others read, "Thou wilt lead them forth," and quote a passage in Judges 20:32, where ntq nutak, is taken in this sense. The word properly means to draw out with force, as when a tree is pulled up, or when any one is drawn out against his will; and this is the sense most suitable to the present passage. Thou wilt then draw them out; that is, thou wilt suddenly draw them out to slaughter. He then intimates that there was no reason for the Jews to be dormant in their prosperity, for God could in a moment act against them; and as the pain of one in labor is sudden, so also, when the wicked say, Peace and security, their ruin will come suddenly upon them. (1 Thessalonians 5:3) This then is what the Prophet now means: but he goes on in his way of teaching; for he does not address men as they were all deaf, but speaks to God himself, that his doctrine might be more effectual: Thou then wilt draw them out, and do thou prepare them; for it is a prayer: do thou then prepare them for the day of slaughter¹⁰

The last expression ought especially to be noticed. The Prophet indeed seems here in an excited feeling to imprecate ruin on the people; but there is no doubt but that he was here discharging the duty of his office, for he was the herald of God's vengeance. He therefore asks God to execute what he had commanded him to denounce on the people. He had often promulgated what God had resolved to do to them, but he had moved no one: he now then asks God to fulfin what he had foretold the Jews — that they should shortly perish, because they refused to repent.

We may also learn from this passage, — that when the ungodly accumulate wealth, they are in a manner fattened. When oxen plough, and sheep are fed that they may bear wool and bring forth young, they are not fed that they may grow fat, and a moderate quantity of food will suffice them; but when any one intends to prepare sheep or oxen for the slaughter, he fattens them. So then the feeding of them is nothing else than the fattening of them; and the fattening of them is a preparation for their slaughter. I have therefore said that a very useful doctrine is included in this form of speaking; for when we see that plenty of wealth and power abound with the ungodly and the despisers of God, we see that they are in a manner thus fined with good things, that they may grow fat: — it is fattening or cramming. Let us then not bear it in that they are thus covered with their own fatness, for they are prepared for the day of slaughter. It follows —

4. How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? the beasts are consumed, and the birds; because they said, He shall not see our last end.

4. Quousque lugebit terra.et herba omnis agri arescet prae malitia habitantium in ea? defecit bestiae (hoc est, consumptae sunt besiae) et avis (hoe est, aves, est enallage numeri tam in verbo quam in nomine;) quia dixerunt, Non videbit novissimum nostrum (vel, finem nostrum)

Jeremiah confirms the former sentence and more strongly reproves the Jews, who still continued obstinately to despise what he had said: "What do you mean, he says? for God's judgment appears as to brute beasts and birds; and what have birds and sheep and oxen deserved? Ye know that there is no fault in miserable animals, and yet the curse of God is through them set before you; ye see that God is offended with brute animals, but the fault is doubtless in you. And will God spare you, when he has already begun, and long ago begun to inflict punishment on innocent animals? how can he hear with you to the end, who are full of so many and the most atrocious sins?" This then is a confirmation of his former doctrine.

And hence we also learn that he did not speak for his own sake, nor express his own private feelings, but that he defended the doctrine which he had announced, that the Jews might know that God was angry with them, and that they were not to expect that he would always conceal himself, though he for a time connived at them.

How long, he says, shall the land mourn? or, How long should the land mourn? for thus it ought to be rendered; and should every herb become dry? "What!" he says, "is not God's judgment visible in herbs and flocks and beasts and birds? Since it is so, and the whole fault is in you, shall ye be spared? Will God pour forth his whole wrath on herbs, on sheep, and on cattle? and shall you be at the same time exempted from his judgment?"

And more clearly still does he express his meaning, when he says, Because they have said, He shall not see our end Here the Prophet briefly shews that the wrath of God was seen in herbs as well as in brute animals, because he was despised by the people. Since then evil proceeded from them, should it not return on their own heads? It could not surely be otherwise. But he speaks expressly of the end; for the Jews were so stupified by their prosperity, that they thought that God was no longer adverse to them: "Ha! what have we to do with God? we are already beyond the reach of danger." As then they thus perversely rejected God, he upbraids them with the thought, that they were to give no account to God. It is not indeed probable that they openly, or with a full mouth, as they say, vomited forth such a blasphemy; but we know that Scripture often speaks in this manner, "God shall not see;" "God will not look on Jacob." Though the ungodly did not speak so insolently, yet they no doubt thought thati they could set up many hinderances to prevent God's hand from reaching them. Hence Jeremiah, according to the usual manner of Scripture, justly lays this to their charge, — that they thought that they were now as it were unknown to God and beyond the reach of his care, so that he would not see their end; in other words, that they had no concern with God, because they were on all sides so well fortified, that the hand of God could not reach them.¹¹

Grant, Almighty God, that though the same hardness is inbred in us as in thine ancient people, we may not become rooted in it; but do thou rouse us by thy Spirit, that we may suffer ourselves to be gently governed by thyi word, and be so touched by thy threatenings, that we may not defer the time whenever thou an — nouncest to us thy judgment, but strive to be immediately reconciled to thee: and as there is no other way of being reconciled except through thine only — begotten Son, may we in true faith embrace the favor which thou offerest to us in thy gospel, and also devote ourselves wholly to thee, being truly penitent of our sins; and as we ought to make progress to the end of life, may we strive more and more to put off all the lusts of our flesh, until we shall at length be made partakers of that glory which thine only — begotten Son has prepared for us. — Amen.