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

1. The word of the LORD that came to Jeremiah concerning the dearth.

1. Quod fuit verbum Jehovte ad Jeremiam super verbis prohibitionum.

Though the Prophet does not distinctly express that what had not yet happened was divinely revealed to him, yet it may be easily gathered that it was a prophecy with reference to what was future. Of this sterility nothing is recorded in sacred history: there is, however, no doubt but God had in an unusual manner afflicted the Jews, as previously in the days of Ahab. As then a drought was near at hand which would cause great scarcity, his purpose was to forewarn the Jews of it before the time, that they might know that the dryness did not happen by chance, but was an evidence of God's vengeance. And we know that whenever any adversity happens, the causes of it are sought in the world, so that hardly any one regards the hand of him who smites. But when there is a year of sterility, we consult astrology, and think that it is owing to the influence of the stars: thus God's judgment is overlooked. As then men contrive so many expedients by which they throw aside the consideration of Divine judgment, it was necessary that the Prophet should speak of the sterility mentioned here before it happened, and point it out as it were by the finger, though it was yet not made manifest.

He therefore says that the word of God came to him respecting the words of restraints¹ Though dvr, deber, signifies a thing or a business or concern, yet, what seems here to be intended is the contrast between dvr, deber, the word of God, and dvrym deberim, the words of men; for he says, l dvry hvtsrvt ol deberi ebetserut, because the Jews, as it is usual, would have many words of different kinds among themselves respecting the sterility: when anything uncommon or unexpected happens, every one has his own opinion. But the Prophet sets up the word of Jehovah in opposition to the words of men; as though he had said, "They will inquire here and there as to the causes of the scarcity; there will yet be but one cause, and that is, God is punishing them for their wickedness."

He calls sterility prohibitions or restraints: for though God could in an instant destroy and mar whatever has come to maturity, yet, in order to shew that all the elements are ready to obey him, he restrains the heavens whenever he pleases; and hence he says,

"In that day the heavens will hear the earth, and the earth will hear the corn, and the corn will hear men." (Hosea 2:21, 22)

For as this order of things is set before us, it cannot be otherwise but that, whenever we are hungry, our eyes turn to the corn and bread; but corn does not come except the earth be fruitful; and the earth cannot of itself bring forth anything, and except it derives moisture and strength from the heavens. So also, on the other hand, he says,

"I will make for you the heaven brass and the earth iron."² (Leviticus 26:19)

We hence see the reason for this word, prohibitions, by which the Prophet designates the dryness of the heavens and the sterility of the earth; for the earth in a manner opens to us its bowels when it brings forth food for our nourishment; and the heavens also pour forth rain, by which the earth is irrigated. So also God prohibits or restrains the heavens and the earth, and closes up his bounty, so as to prevent it to come to us. It now follows —

2. Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up.

2. Luxit Jehudab et portae ejus debilitatae sunt, (vel, dissipatae sunt;) obtenebrati sunt in terra (refernut quidam ad portas, sed malo ad homines referre;) et clamor Jerusalem ascendit.

3. And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.

3. Et proceres coturn (hoc est, qui pollent dignitate) miserunt minores (hoc est, homines plebeios et mercenarios) ad aquas; venerunt ad cisternas, non invenerunt aquas; reversi sunt cum vasis inanibus (vel, reversa sunt vasa eorum vacua;) confusi sunt, et erubuerunt, et operuerunt caput suum.

The Prophet intimates in these words, that so great would be the scarcity as to appear to be a manifest and remarkable evidence of God's vengeance; for when God punishes us in a common way, we for the most part refer the event to some fortuitous circumstances, and the devil also ever retains our minds in the consideration of secondary causes. Hence the Prophet declares here that an event so unusual could not be ascribed to natural causes, as that the earth should become so sterile, but that; it was the extraordinary judgment of God. This is the reason wily he employs so many figurative expressions. He might indeed have said, in one sentence, that there would be in the land a most grievous famine; but hardly one in a hundred would have been moved by words so simply expressed. Therefore the Prophet, in order to arouse their stupor, uses terms the most forcible.

Hence he says, Mourned has Judah Though he speaks of what was future, yet, according to his own usual manner and that of others, he uses the past time in order to shew the certainty of what he said. He then declares that there would be mourning in Judah. He afterwards says, His gates have been weakened, or scattered. In mentioning gates, he takes a part for the whole, for he means the cities: but as judgments were wont to be administered at the gates, and as men often assembled there, he says that the gates would be reduced to solitude, so that hardly any one would appear there. He in the third place adds, They have become darkened to the ground, or, in plainer words, they became overwhelmed with grief; but the proper meaning of the word is to become darkened: and he says, to the ground, as though he said that they would be so cast down as to he in the dust, and would not dare to raise up their heads, nor would be able to do so, being worn down by want and famine. We hence see what he means, even this, — that the scarcity would be so great that men would be down on the ground, and in a manner seek darkness for themselves, as it is the case with us when we flee as it were from the light and he on the ground; for we then shew that we cannot enjoy the light, it being disagreeable to us: and hence we see more clearly what I have stated, — that the Prophet uses very strong terms to produce an impression on the Jews, that they might know that the earth was so sterile, not through any natural or common cause, but through the judgment of God.³

He afterwards adds, The cry of Jerusalem has ascended Here he sets forth their despair: for in doubtful matters we are wont to deliberate and to devise remedies; but when we are destitute of any counsel or advice, and when no hope appears, we then break out into crying. We hence see that it was an evidence of despair when the cry of Jerusalem ascended; for they would not be able to complain and to disburden their cares and griefs by pouring them into the bosoms of one another, but all of them would cry and howl.

It is then added, Their chiefs will send the common people to the waters The Prophet's object was again to point out something extraordinary, — that the great, possessing authority, would constrain and compel the common sort to draw water. They have sent them, he says, that is, by authority; they who could command others sent them to the waters.⁴ They came, he says, to the cisterns By the word gvym gabim, he means deep ditches, or pits; but some render them cisterns. With regard to the subject in hand, it signifies not; for the Prophet no doubt meant that they would come to the deepest wells or pits, as it is usually done ia a great drought; for many springs become often dry, and pits also, situated in high places; but in valleys some water remains, and there it may be had: there are also some wells ever full of water, where its abundance never fails. It was therefore the Prophet's design to refer to such wells. They came, he says, to the wells, where they thought they could find a sufficient supply; but he adds, They found no waters; they returned with their empty vessels⁵

We now perceive what I have said, — that the Prophet here reproves the Jews for their stupidity in not understanding that God was angry with them when the order of nature, which ought ever to continue the same, thus failed. Droughts indeed often happen when there are no waters in most places; but when no well supplies any water, when there is not a drop of water to be found in the most favorable places, then indeed it ought to be concluded that God's curse is on the people, who find nothing to drink; for in nothing does God deal more bountifully with the world than in the supply of water. We do not speak now of wine; but we see fountains everywhere pouring forth waters, and rivers also flow through countries: moreover, pits are dug through the labors of men; there are also cisterns in which the rain is preserved in places that are commonly dry: but when in cisterns no water remains, and when the fountains themselves refuse any supply, we may hence surely know that it is the special judgment of God; and this is what Jeremiah intended here to shew; and therefore he says that they were confounded and ashamed, and that they covered their head It now follows —

4. Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads.

4. Propter terram afflictam (contritam, vel, scissam; cum enim verbum hoc proprie significat conterere, non dubito, quin Propheta hic terram vel pulverulentam vel concisam signifcat,) quia non fuit pluvia in terra, confusi sunt agricolae (vel, pudefacti sunt, repetit illud verbum vsv) et cooperuerunt caput suum (etiam eandem dictionem repetit.)

The Prophet had said, that though the whole common people were sent to the waters, yet none would be found. He now adds the same firing respecting the husbandmen. Ashamed, he says, shall be the husbandmen, for the ground shall be turned into dust, and God will pound it small. When the heavens supply moisture, the earth retains thus its solid character; but in a great heat we see the earth dissolving into dust, as though it was pounded in a mortar.

So he says, On account of the chapt ground, because there is no rain, ashamed shall be the husbandmen, and they shall cover their heads; for sorrow shall not only seize on them, but also fin them with such shame as to make them to shun the light and the sight of men. These things were intended for the same purpose, even to make the Jews to know that they were not by chance deprived of water, but because God had cursed their land, so that it yielded them no water even for the common wants of nature. It follows —

5. Yea, the hind also calved in the field, and forsook it, because there was no grass.

5. Quin etiam cerva in agro peperit et deseruit (nempe, foetum suum,) quia non fuit herba.

6. And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass.

6. Et onagri steterunt super excelsa (diximus de hoc nomine, super labia, vel, eminentias, vel, rupes,) traxerunt (vel, hauserunt) ventum sicut serpentes; defecerunt oculi eorum, quia non fuit herba (utitur alio nomine, posuerat ds' prius, nunc ponit sv sed eodem sensu.)

Jeremiah now comes to animals: he said before, that men would be visited with thirst, and then that the ground would become dry, so theft husbandmen would be ashamed; he now says that the wild asses and the hinds would become partakers of this scarcity. The hind, he says, has brought forth in the field, which was not usual; but he says that such would be the drought, that the hinds would come forth to the plains. The hinds, we know, wander in solitary places and there seek their food, and do not thus expose themselves; for they have a natural timidity, which keeps them from encountering danger. But he says that hinds, big with young, shall be constrained by famine to come to the fields and bring forth there, and then flee away: and yet they prefer their young to their own life. But the Prophet here shews that there would be something extraordinary in that vengeance of God, which was nigh the Jews, in order that they might know that the heavens and the earth and all the elements were armed against them by God, for they had so deserved. But he says, Bring forth shall the hind, and then he adds, and will forsake its young: but why will it bring forth in the field? even because it will not find grass in the mountains, and in the woods, and in the usual places.

The same thing is said of the wild asses, And the wild asses, he says, stood on the rocks: and yet this animal, we know, can endure want for a long Lime. But the Prophet, as I have said, intended to shew that there would be in this scarcity some remarkable evidences of God's vengeance. Stood then did the wild asses on the rocks, and thence drew in wind like serpents: for great is the heat of serpents; on account of inward burning they are constrained to draw in wind to allay the heat within. The Prophet says, that wild asses were like serpents, for they were burning with long famine, so that they were seeking food in the wind itself, or by respiration. He then adds, Failed have their eyes, for there was no grass⁶

We now understand the object of this prediction: It was God's purpose not only to foretell the Jews what was soon to be, but also to point out, as it were, by the finger, his vengeance, that they might not have recourse, as usual, to secondary causes, but that they might know that they suffered punishment for their sins; for the scarcity would be so extraordinary as far to exceed what was usual. It now follows —

7. O LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee.

7. Si iniquitates nostrae testificantur contra nos, Jehova, fac propter nomen tuum; quia multiplicatae sunt aversiones nostrae, in te scelerate egimus.

The Prophet, no doubt, intended here to exhort the Jews by his own example to seek pardon; nor does he so assume the character of others, as though he was free himself from guilt; for he was not more righteous than Daniel, who, as we find, testified that he confessed before God, not only the sins of the people, but also his own sins. (Daniel 9:4, 5) And Jeremiah, though not one of God's despisers, nor of the profane, who had provoked God's wrath, was yet one of the people; and here he connects himself with them; and he did this in sincerity and not in dissimulation. But he might have prayed silently at home; why then did he make public his prayer? What was his purpose in consigning it to writing? It was that he might rouse the people, as I have already said, by his example, so that they might flee as suppliants to God's mercy, and seek forgiveness for their sins. This then was the Prophet's object. Thus we see that the prophecy concerning the scarcity and the famine was announced, that the people might through repentance escape the wrath of God; for we know that when God has even taken his sword he may possibly be pacified, as he is in his nature merciful: and besides, the design of all such predictions is, that men, conscious of their sins, may by faith and repentance escape the destruction that awaits them. We now then understand the design of the Prophet in this passage.

He says first, Even though our iniquities testify, etc. The verb nh, one, properly means to answer; but it means also to testify, as in this place. O Jehovah,⁷ he says, there is no reason now to contend with thee, or to expostulate, or to ask why thou denlest so severely with us; let all such excuses be dismissed, for our sins testify against us; that is, "Were there no angels nor men to accuse us, our own conscience is sufficient to condemn us." But when do our iniquities testify against us? Even when we know that we are exposed to God's judgment and are held guilty by him. As to the reprobate, their iniquities cry to heaven, as it is said of Sodom. (Genesis 18:20, 21) But the Prophet seems here to express something more, — that the Jews could not make evasions, but must confess that they were worthy of death.

For he says, For thy name's sake deal with us. We see that the Prophet first condemns himself and the whole people; as though he had said, "If thou, Lord, summonest us to plead our own cause, we can expect nothing better than to be condemned by our own mouths, for our iniquities are sufficient to condemn us. What then remains for us?" The Prophet takes it as granted that there was but one remedy, — that God would save his people for his own name's sake; as though he had said, "In ourselves we find nothing but reasons for condemnation; seek then in thyself a reason for forgiving us: for as long as thou regardest us, thou must necessarily hate us and be thus a rigid Judge; cease then to seek anything in us or to call us to an account, but seek from thyself a reason for sparing us." He then adds, For multiplied have our defections, and against thee have we done wickedly⁸ By these words the Prophet shews that he did not formally, like hypocrites, confess sins, but really acknowledged that the Jews would have been found in various ways guilty had God dealt with them according to justice.

As we now perceive the import of the words, let us learn from this passage, that there is no other way of being reconciled to God than by having him to be propitious to us for his name's sake. And by this truth is refuted everything that has been invented by the Papists, not less foolishly than rashly, respecting their own satisfactions. They indeed know that they stand in need of God's mercy; for no one is so blinded under the Papacy, who does not feel the secret misgivings of his own conscience: so the saintlings, who lay claim to angelic perfection, are yet self — convicted, and are by necessity urged to seek pardon; but in the mean time they obtrude on God their satisfactions and works of supererogation, by which they compensate for their sins, and thus deliver themselves from the hand of God. Now this is a remarkable passage to confute such a diabolical delirium, for the Prophet brings forward the name of God; as though he had said, "This is the only way by which we can return to God's favor and obtain reconciliation with him, even by having him to deal with us for his name's sake, so that he may seek the cause of his mercy in himself, for in us he can find none." If Jeremiah said this of himself, and not feignedly, what madness is it for us to arrogate so much to ourselves, as to bring anything before God by which he may be induced to shew mercy? Let us then know that God forgives our sins, not from a regard to any compensation, but only on account of a sufficient reason within himself, that he may glorify his own name. Now follows a clearer explanation and a confirmation of this verse.

8. O the hope ot: Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night?

8. Spes Israel (vel, expectatio; qvh est expectare,) servator ejus in tempore angustiae (vel, tribulationis,) cur eris quasi peregrinus in terra? quasi viator divertens ad pernoctandum?

9. Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, art in the midst of us, and we are called by thy name; leave us not.

9. Quare eris vir territus? quasi gigas qui non potest servare? atqui (copula enim valet hic adversativum) tu in medio nostri Jehova, et nomen tuum super nos invocatum est, ne deseras nos.

I have said that the former verse is confirmed by these words; for since the Prophet mentions to God his own name, we must consider the cause of the confidence with which he was supported, which was even this, — because God had chosen that people, and promised that they should be to him a peculiar people. It is then on the ground of that covenant that the Prophet now prays God to glorify his name; such a prayer could not have been made for heathen nations. We hence perceive how the Prophet dared so to introduce God's name, as to say, Deal with us for thy name's sake

He calls God, in the next place, the hope of Israel; not that the Israelites relied on him as they ought to have done, for the ten tribes had long before revolted from him, and so great a corruption had also prevailed in Judah, that hardly one in a thousand could be deemed faithful. Hope then among the people had become extinct; but the Prophet here regards the perpetuity of the covenant, as though he had said, "Even though we are unworthy to be protected by thee, yet as thou hast promised to be always ready to bring us help, thou art our hope. In short, the word hope or expectation, is to be referred to God's promise, and to the constancy of his faithfulness, and not to the faithfulness of men, which did not exist, at least it was very small and in very few.

To the same purpose he adds, His Savior in time of trouble He had in view the many proofs by which God had manifested his power in the preservation of the faithful. And he expressly mentions trouble or distress, as though he had said, that the aid of God had been known by evidences sufficiently clear; for had the people never wanted his help, his favor would have been less evident; but as they had been often reduced to great straits, the bounty and the power of God had become more manifest by delivering them from extreme dangers.

It is then added, Why shouldest thou be as a stranger in the land? as a traveler, who turns aside for a short time in his journey to pass the night? Here must be noticed a contrast between a stranger and one that is stationary, spoken of afterwards. God would have his name to be invoked in Judea; it was therefore necessary that his favor should continue there; and hence he called the land his rest, and he had also promised by Moses that he would ever be in the midst of his people. The Prophet no doubt had taken from the law what he relates here, Thou art in the midst of us, Jehovah, thy name is called on us He therefore reasons from what seemed inconsistent, that he might obtain pardon from God; for if he was inexorable, his covenant would have failed and perished, which would have been unreasonable, and could not indeed have been possible. Hence he says, "Lord, why shouldest thou be as a stranger and as a traveler, who seeks only a lodging for one night, and then goes forward?" God had promised, as I have already said, that he would rest perpetually in the land, that he would be a God to the people; it, was not then consistent with the covenant that God should pass as a stranger through the land. As he had then formerly defended the Jews, and made them safe and secure even in the greatest dangers, so the Prophet now says, that it was right that he should he consistent with himself and continue ever the same.

As to the words which follow, Why shouldest thou be as a man astonished or terrified? I take "terrified" for an uncultivated person, as we say in our language, homme savage⁹ It is then added, As a giant who cannot save; that is, a strong helper, but of no skin, who possesses great strength, but fails, because he is rendered useless by his own bulk. And so the Prophet says, that it would be a strange thing, that God should be as a strong man, anxious to bring help and yet should do nothing.

After having said these things, he subjoins the contrast to which I have referred, But thou art in the midst of us, Jehovah, thy name is called on us, forsake us not We now see that the Prophet dismisses all other reasons and betakes himself to God's gratuitous covenant only, and recumbs on his mercy. Thou art, he says, in the midst of us God had bound himself by his own compact, for no one else could have bound him. Then he says, Thy name is called on us Could the people boast of anything of their own in being thus called? By no means; but that they were so called depended on a gratuitous covenant. As then the Prophet did cast away every merit in works, and every trust in satisfactions, there remained nothing for him but the promise of God, which was itself founded on the free good pleasure of God. Let us hence learn, whenever we pray to God, not to bring forward our own satisfactions, which are nothing but filthy things, abominable to God, but to allege only his own name and promise, even the covenant, which he has made with us in his only — begotten Son, and confirmed by his blood.

Grant, Almighty God, that since we are taught by the Teacher whom thou hast set over us, to seek our daily bread from thee, we may know that whenever thou chastisest us with scarcity, we are justly visited by thy hand; and shouldest thou at any time deal severely with us, may we never cease to implore thy mercy, and feel assured that thou wilt ever be merciful and propitious to us, provided we decline not from the way which thou hast pointed out to us, even that thy Son will reconcile us to thee, and that his blood is our only satisfaction; and may we not look to anything else, even in seeing our salvation, but that thy name may be more and more glorified through Jesus Christ our Lord. — Amen.

10. Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.

10. Sic dicit Jehovah.ad populum hunc (vel, de populo hoc; l utrunque significat,) Sicut dilexerunt ad va gandum (hoc est, sicut amarunt vagari,) pedes suos non cohibuerunt, ideo Jehova non placuit sibi in illis; nunc recordabitur iniquitatum eorum, et visitabit peccata ipsorum.

The Prophet goes on with the same subject; but he reproves the Jews more severely and shews what their sins were. He says then that they were given to inconstancy; but by saying, "to wander," lnv lenuo, which means to move here and there, he no doubt mentions this inconstancy as a contrast to that quiemess and rest, of which Isaiah speaks, when he says,

"Behold the Lord hath commanded, In returning and in confidence shall be your strength, in quietness and tranquillity." (Isaiah 30:15)

He then wished the Jews to adopt different counsels, and not to run here and there when any danger was at hand, but to wait until he, according to his promise, came to their aid. Hence Jeremiah now accuses them of inconstancy, because they would not rely on God's help and remain firm in their purpose, but run here and there for vain helps; besides a diabolical frenzy led them after idols, as Isaiah says in another place,

"Thou hast wearied thyself in thy ways and without profit," (Isaiah 47:13)

This fact is often mentioned by the prophets, — that they were like roving strumpets who seek paramours everywhere; for their confederacies with the Egyptians and the Chaldeans cost them much, and yet they spared no expenses. They might have waited quietly for the aid of God, which had been promised; but they did not.

We now then perceive the meaning of the Prophet when he says, that they loved to wander,¹⁰ or to move here and there, and that they restrained not their feet At the first view, indeed, this seems to have been but a small offense; but if we consider its source, that they distrusted God and his power, and placed their safety in the Egyptians, or the Chaldeans, it will appear to have been a shameful and an intolerable sacrilege. Unbelief, then, is here condemned; for the Jews looked around for foreign aids, and made no account of God.

Now this passage, is worthy of being especially noticed, for unbelief is here painted to the life. It is indeed true that even the children of God are not so tranquil in their minds that they never fear, that they are never solicitous or anxious, that they dread no danger; but yet, though the faithful are disturbed by many inquietudes, cares, anxieties, and fears, still God ever preserves them; and the firmness of their faith within continues, though it may happen that they are apparently not only shaken, but even stagger and fall. But God gives to the unbelieving their just reward, who derogate from his power, while they place their safety on men or on idols, for they never find where they may safely stand. They therefore weary themselves without any advantage. On this account he says, Therefore Jehovah will not be pleased with them, that is, God will not give them courage: nay, he says, he will now remember their iniquities and visit their sins In short, he teaches us, that so grievous was the wickedness of that people, that there was no place for the mercy of God. He afterwards adds —

11. Then said the LORD unto me, Pray not for this people for their good.

11. Et dixit mihi Jehovah, Ne ores in gratiam populi hujus in bonum, (hoc est, ut benefaciam.)

12. When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence.

12. Quum jejunaverint, ego non exaudiam ad clamorem eorum, et quum obtulerint sacrificium et oblationem, ego non habebo gratum (idem est verbum, in illis non placebit mihi, non placabor, non ero propitius;) quoniam in gladio, in fame, et peste ego consumam eos.

God first forbids the Prophet to pray for the people, as we have before seen, (Jeremiah 7:16; Jeremiah 11:14) But we must remember what I have said before, that this prohibition is to be understood as to their exile; for as God had already decreed that the people should be banished from the promised land, the Prophet was forbidden to pray, inasmuch as that decree was immutable. It is not, therefore, a general prohibition, as though the Prophet was not allowed to ask God's forgiveness in behalf of the whole people, or at least in behalf of the godly who still remained. The Prophet might indeed pray in a certain way for the whole people, that is, that God, being satisfied with their temporal punishment, would at length spare the miserable with regard to eternal life: he might have also prayed for the remnant; for he knew that there was some seed remaining, though hidden; nay, he was himself one of the people, and he not only knew that some true servants of God were still remaining, but he had also some friends of his own, whose piety was sufficiently known to him. God, therefore, did not strictly exclude all his prayers, but every prayer with regard to the exile which was soon to be undergone by the people.

Except we bear in mind this.circumstance, the prohibition might seem strange; for we know that it is one of the first duties of love to be solicitous for one another before God, and thus to pray for the wellbeing of our brethren. (James 5:16) It is not then the purpose of God to deprive the Prophet of this holy and praiseworthy feeling, which is necessarily connected with true religion; but his design was to shew, that it was now in vain to implore him for the remission of that punishment which had been determined.

We hence see first, that under the name of people every individual was not included, for some seed remained; and we farther see that this prohibition extended not to eternal life, but on the contrary to temporal punishment. And the demonstrative pronoun this indicates contempt or disdain, as though he had said, "What! why shouldest thou pray for a people wholly unworthy of mercy; let them perish as they deserve." So when he says, for good — ltvvh lethube, it ought also to be referred to their exile, by which he intimates, "Hope not that what has been once fixed by me respecting this people can be changed by any prayers; they must therefore suffer the punishment which they have deserved, for I will banish them from the land."

He afterwards adds, Even when they fast, I will not hear their cry, and when they present a sacrifice and an oblation, I will not be pleased with them He doubtless touches the hypocrites, who, though void of all sincerity, yet professed to be the true worshippers of God, and by sacrifices and fastings and other external rites wished to prove themselves to be so. He therefore says that he would not be propitious or appeasable, though they fasted, and prayed, and offered all kinds of sacrifices. The words, as I have said, were especially addressed to hypocrites; for we know that that declaration remains unchangeablesthat God is nigh to all those who call on him in sincerity. (Psalm 145:18) Whosoever, then, calls on God with a true heart, infallibly obtains his favor; for in another place it is ascribed to God as a thing necessarily belonging to him, that he hears prayers. Whenever then God is invoked, he cannot divest himself of what essentially appertains to himshis readiness to hear prayer. But here he intimates that there was no sincerity in the people; for even when they fasted and prayed, and offered sacrifices, they did not truly worship him; for, as it was said before, they could no more put off the wickedness which adhered to their marrow than the Ethiopian could change his skin or the panther his spots, (Jeremiah 13:23) He then shews, in this place, that though they wearied themselves, in pacifying God by an external profession, they did nothing but act falsely, and that therefore their efforts would be all in vain; for they profaned the name of God when they thus grossly dissembled with him. This is the meaning.

Fasting is expressly mentioned, and it hence appears, that when there is nothing wanting as to outward appearance, God still ever regards faith, as we have seen in the fifth chapter. Hence God values not what is highly esteemed by men, and excites their feelings: why? because he regards the faith of the heart, and faith is taken for integrity. So then God abominates a double and a false heart; and the greater the fervor hypocrites display in external rites, the more they provoke him.

We pray to God daily, it may be said, and yet we do not fast daily. It is indeed true that prayer is more intent when we fast; but yet God requires not daily fastings, while he enjoins prayer both in the morning and in the evening, yea, he would have us to implore his grace continually. (1 Thessalonians 5:17) But when fasting is joined to prayer, then prayer becomes more earnest; as it is usually the case when there is any danger, or when there appears any evidence of God's wrath, or when we labor under any heavy affliction; for we then not only pray but we also fast that we may be more free and more at liberty to pray. Besides, fasting is also an evidence that we are deprecating the wrath of God, while we confess that we are guilty before him; and thus also they who pray stimulate themselves the more to sorrow and to other penitential feelings. It is therefore the same as though he had said, "Even if they pray in no common manner and every day, and add fasting, so that greater fervor may appear in their prayers and extraordinary attention, yet I will not hear their cries, even because their heart is false."

We further gather from this passage that fasting is not in itself a religious duty or exercise, but that it refers to another end. Except then they who fast have a regard to what is thereby intended — that there may be a greater alacrity in Prayer — that it may be an evidence of humility in confessing their sins — and that they may also strive to subdue all their lusts — except these things be regarded, fasting becomes a frivolous exercise, nay, a profanation of God's worship, it being only superstitious. We hence see that fastings are not only without benefit except when prayers are added, and those objects which I have stated are regarded, but that they provoke the wrath of God as all superstitions do, for his worship is polluted.

But under the Papacy the reason given for fastings is, that they merit the favor of God. The Papists seek to pacify him by fasting as by a sort of satisfaction; they will have fasting to be a work of merit. I will not now speak of the numberless trifles which also pollute their fasting; but let us suppose that they are not superstitious in their choice of meats, in their hours, and in other childish follies, which are mere trumperies, nay, mockeries also to God — let us suppose them to be free from all these vices, yet the intention, as they call it, is nothing else but a diabolical error, for they determine that fasting is a work of merit and of satisfaction, and a kind of expiation. Let us then know, that though Jeremiah speaks of hypocrites, yet he briefly points out the design of fasting by mentioning prayer. So also Christ, when recommending fasting, makes mention of prayer. (Matthew 17:21; Mark 9:29) The same is done by Paul. (1 Corinthians 7:5.) But it ought to be noticed here, that though hypocrites joined before men prayer with fasting, they were yet rejected, for there was no sincerity in their hearts, but only an outward profession, a mere disguise. But God, as we have, seen, regards the heart, and sincerity alone pleases him.

The same thing is said of sacrificing, When they present sacrifices, or burnt — offerings, and an oblation, mnchh, meneche, that is, the daily offerings, I will not hear them, or, as he says in the second clause, I will not be pleased with them Sacrifice without prayers were no doubt vain and worthless, for as pr ayers were not acceptable to God without a sacrifice, so when sacrifice was without prayers it was only a vain shew these two things are then united as by an indissoluble knot, to offer sacrifices and to pray. Prayers, as I have said, cannot be acceptable to God without a sacrifice; for what can proceed from mortal man but what is abominable before God? Our prayers must therefore be sanctified in order that they please God; and the only way of sanctification is through the sacrifice of Christ. When they offered sacrifices under the law they also joined prayers; and by this ceremony they who made any request professed themselves unworthy except a sacrifice was offered. The Prophet then mentions here what God had commanded under the law, but he shews that hypocrites separated the principal thing from the external signs. God indeed neither disregards nor rejects signs, but when what they signify is separated from them, there is then an intolerable profanation. Let us then know, that though nothing may be wanting in the external worship, yet whatever we seek to do is abominable to God except it be accompanied with sincerity of heart.

But I will consume them,¹¹ he says, with the sword, and with famine, and with pestilence I render the particle ky ki, "but." He refers here to three modes of destruction, that the Jews might surely know that they were to perish, according to what is said elsewhere, "He who escapes from the sword shall perish by the famine, and he who survives the famine shall perish by the pestilence." God shews, in short, that he was armed with various kinds of punishment, so that they who had so provoked him as wholly to lose the hope of pardon, could by no escapes deliver themselves from destruction. God might indeed have consumed the Jews by one punishment, he might have also threatened them in general terms without specifying anything, but as the unbelieving ever promise themselves some way of escape, so his purpose was to hold them bound in every way, that they might know that they were shut up on every side, and that no way of escape could be found. This is the meaning. It follows —

13. Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.

13. Et dixi, O, ho, Domine Jehovah; ecce prophetae dicunt illis, Non videbitis gladium, et fames non erit vobis; quoniam pacem veritatis (id est, stabilem) dabo vobis in hoc loco.

The Prophet no doubt relates what he had expressed in prayer to God; but yet he has a reference to the people. He then prayed in the manner he now relates; but he renders public the prayers he offered by himself and without a witness, in order that he might restore the Jews from their impiety. Now Jeremiah's colloquy with God availed not a little to touch the Jews; for as though they themselves had been present, he set before them what he had heard from God's mouth. We now then understand why he made known his secret prayers; it was not for the sake of boasting, but for the sake of doing good to the Jews. It was then his object to consult their benefit, when he declared to them what he had previously poured forth without any witness into the bosom of his God.

And I said, Ah, Lord Jehovah! He uses an expression of grief, Ah! and thus he shews what concern he felt for his people, being not less anxious on account of their ruin than on account of his own. It may yet be an expression of astonishment, as though the Prophet was fined with surprise, "What can this be, O Lord?" And doubtless an expression of astonishment is not unsuitable, so that the Jews might feel horrified together with him, when they saw that they had been led astray by the false prophecies, by which they had been deceived. He then says, "How is this, O Lord? for the prophets say to them, etc.¹²

Here the word, prophets, is emphatic, as though he had said, They are not thus mad wilfully in promising to themselves peace, contrary to thy will, but these prophets who profess and boast of thy name, these are the authors of this so gross a security; for they say, Ye shall not see the sword, famine shall not happen to you; nay, I will give you, etc. Here they assume the person of God; for it is not said, "God shall give you sure peace," but "I will give you," etc. We hence see that the Prophet here expresses his horror, while he compares false prophecies with the oracle which he had received from the mouth of God. The prophets, he declares, say, etc. They assumed an honorable title, and one connected with the power and authority of God himself. "Even the prophets then, who seem endued with the authority of heaven, and seem to have been sent by thee, as though they were angels, — even these promise men peace, not in a common manner, but in a way the most imposing, as though they had thine authority, and brought from thy mouth their fallacies, I will give you."

We now then understand the design of the Prophet; for it was necessary to shake off from the Jews that false confidence, by which the false prophets, who pretended to have been sent from above, and boasted that they were God's servants, the agents of the Holy Spirit, had inebriated them. As then it was necessary to take away from the Jews this confidence, the cause of their ruin, because they hardened themselves in contempt of God, and despised all his threatenings; he therefore says, "What! the false prophets speak thus, I will give you sure peace¹³ in this place."

We hence learn that Jeremiah had almost a continual contest; for the fiercest antagonists immediately presented themselves, whenever he threatened the people either with exile or with famine, or with any other judgment of God. "What! be secure, for God has chosen this place where he is worshipped. It cannot be that he will banish his Church from its quiet rest. There is no reason then to fear that he will ever suffer this kingdom to perish or his Temple to be destroyed." Hence the complaint of the Prophet, not that he himself was affected by such falsehoods, but he regarded the good of the people, and sought to recover those who were as yet healable from these deceptions. Hence it follows —

14. Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.

14. Et dixit Jehova mihi, Mendacium prophetae prophetant in nomine meo; non misi eos, et non praecepi illis, et non loquutus sum cum illis: visionem mendacii (hoc est, mendacem) et divinationem et vanitatem (vel, rem nihili) et fraudem cordis sui ipsi prophetant vobis.

We now see more clearly why the Prophet related his own complaint, and also his astonishment, of which God alone had been the witness, and that was, that the people might be more attentive to his warning. For had he only said, "The prophets deceive you, and God would have this to be made known to you," his address would not have been so powerful, as when this question precedes, "Lord God, what is this? the prophets promise peace to this people, and forbid them to fear pestilence and war." As then the Prophet had set forth this according to his own view and the common view of the whole people, the answer, as I have said, becomes more forcible, and more easily penetrates into the mind. God then gives this answer, Falsehood do the prophets prophesy in my name

In my name, is emphatical; for God reminds us, that we ought to beware of every appearance of falsehood, that we ought not easily and rashly, and without discrimination, to believe all prophecies; for not everything boasted of as being divine is really so. We then see that this is a remarkable passage; for God reminds us, that we ought to exercise judgment as to prophecies, so that we may not be inconsiderately led away by anything brought forward under the pretext of his name. He would have us therefore wisely to distinguish between things; and hence I have said that this passage deserves to be specially noticed the Papists at this day vainly boast of their titles, and say that they are the real Church, that they are the pastors, and that the Church of God is the pinar of the truth; and thus they astonish and confound the simple, so that every discrimination is taken away, and whatever it pleases them to determine is to be received as an oracle. But God shews here, by the mouth of Jeremiah, that we are not rashly to believe every kind of prophecy. In my name, he says, the prophets prophesy, as though he had said, "My name is often impiously profaned by men. As then there are many who pass themselves as my servants and prophets, and who also occupy a place of dignity and exercise the ordinary office, yea, as there is such depravity in men, that they are not ashamed to abuse my name, wisdom and discretion ought to be exercised." This is the first thing; for God intimates, that it is not enough for men to claim the prophetic office, except they also prove that they are true and faithful prophets.

He afterwards adds, I have not sent them, nor have I commanded them, neither have I spoken to them; a vision of falsehood, etc He here takes away authority from the false prophets; for he had not sent them, nor commanded them to speak, nor spoken to them. The latter clause is more general than the rest: but these three things ought to be carefully noticed, for they serve to distinguish true from false prophets. It was then God's purpose to mention here certain marks by which the difference between true and false prophets may be known.

He says first, that they were not sent, for they obtruded themselves. Hence a call is necessary, for God would not have disorder and confusion in his ChurJeremiah It is indeed true that the call of Jeremiah was extraordinary; for when the state of the Church was rightly formed, the chief priest was the teacher of religion and true doctrine, who was now the adversary of God's faithful servant. There were indeed some, like Amos, who were taken from the common people; yet there were none more fit for the prophetic office than the priests, for they were, as Malachi says, the messengers of the God of hosts. (Malachi 2:4, 7) But when they became degenerate, God, in order to reproach them, raised up other prophets from obscure vinages and from the common people. It was then sometimes an interior call only; but when the Church was duly formed, a regular outward call was also necessary. However this may have been, it is certain that such as were not called by God, falsely and wickedly pretended to have his authority, being both without the outward call and without the guidance of the Holy Spirit. This is the first thing.

It then follows, I have not commanded them Here is the second mark of distinction; for God testifies that no credit is due to the prophets, except as far as they faithfully deliver, as it were from hand to hand, what has been committed to them. If then a prophet mingles anything of his own, he is proved to be false and is not worthy of any credit. Let us hence know, that prophets are not endued with any other power, but to deliver faithfully what has been committed to them from above.

But the third mark, which is added, is still more clear: God says, that he had not spoken to them; for he thus intimates that no voice but his ought to be heard in the ChurJeremiah Why then does he bid honor and reverence to be payed to his prophets? Even because they bring nothing but what he has delivered. We hence see how God allows men no power of their own to rule in his Church; but he will have obedience to be rendered to himself, so that their duty is faithfully to declare what he has committed to them. Therefore as to the command, it refers to what was particular; but when he says, I have not spoken to them, what was general is intended; it is the same as though he had said, that it was not lawful nor right for prophets and teachers to bring forward anything but what they had received from heaven.

Hence he concludes, that they spoke falsehood and impostures, and divination and vanity, and the deceit of their own heart.¹⁴ We hence see that as soon as men depart even in the smallest degree from God's word, they cannot preach anything but falsehoods, wmities, impostures, errors, and deceits: and all who thoughtlessly give credit to men, without considering whether they have been sent by God, and faithfully deliver what he has committed to them, wilfully perish. But on this subject more shall be said.

Grant, Almighty God, that as thou dealest so kindly with us as daily to shew to us our sins and to exhort us to repent, and teachest us that thou art ready to give us forgiveness, — O grant, that we may not be of a refractory mind, nor flee away from thee, while thou so kindly invitest us to thyself, but learn seasonably to repent, and be touched with the fear of thy judgment, so that we may truly and from the heart seek that reconciliation, which has been procured for us by the blood of thine only — begotten Son; and as we can bring nothing of our own, may we submissively humble ourselves before thee, and also by faith embrace the gift of thine only — begotten Son. — Amen.