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

We began yesterday to explain the verse in which Jeremiah bids all nations to drink of the cup until they were drunken. Of the metaphor of the cup an explanation has already been given: the reason is, because God in his infinite wisdom knew what every one deserved, or how just it was to chastise at one time in a lighter, and at another time in a heavier degree. As then the measure is not the same, the similitude of a cup is most suitable. Further, God sometimes gives a cup to drink, that he who cannot bear a heavier punishment may only taste it. For we know that God deals more severely with the strong and the obstinate: but when any one is weak, he is treated more gently, and is made only to sip or to taste of the cup.

But the Prophet says here that they were to drink until they became drunken, according to what is said in another place, when the heathens are spoken of, "They shall even exhaust the yew dregs." And God makes men drunken, as I have said before, even when he blinds them and gives them the spirit of giddiness or stupor. (Obadiah 26 [sic].) But the word drunkenness refers to external chastisements. Drink ye, then, and be drunken; that is, "think ye not that you have suffered all, when God begins to punish you and has given you one draught only; but the Lord will make you thoroughly drunken." And hence he adds, Vomit ye and fall; for they who indulge in excess and fill themselves, so that they almost burst, must necessarily disgorge themselves. And vomiting disorders the brain, so that the feet can no longer perform their office, and no part of the body retains its power. The meaning then is, that as God had for a long time deferred his judgment, and all nations had hardened themselves when his long-suffering invited them to repentance, the most dreadful vengeance was now nigh them all, a vengeance which would compensate for the delay or the length of endurance.

Some interpreters hence conclude, that the punishment of all the nations of whom the Prophet now speaks, would be of no avail to them: but this seems not to me to be well founded. For he has spoken of the chosen people; and it is certain that some of them repented, however small the number was, and we shall also see that pardon and salvation are promised even to the heathens, after the execution of God's judgments. I therefore thus simply interpret these words, — that they should not only taste of the cup, but also drink to excess, so as to become like drunken men, wholly stupified, because the heaviness of their punishment would deprive them of reason. In no way more solid is the reason given by Jerome, when he says that the Prophet's discourse refers to the reprobate, because he subjoins, And rise no more Jerome thought, that by this expression extreme despair is intimated. But the Prophet, in my judgment, meant nothing else than that God's vengeance on all the nations would be so great that vestiges of it would remain after a length of time; as the case is with a drunkard, who cannot get rid of the effects of his excess in a night or in a day, but he remains stupid for some time, or becomes frantic. This is what the Prophet means when he says, and they shall rise no more¹

It now follows, On account of the sword which I send among you. He now expresses without a figure what he had said of drunkenness and vomiting, even that so great a horror would seize their minds, that they would lie down wholly stupified. But God declares that he would send a sword against them, that the Jews might understand, as it has been already stated, that when all things would be in a state of almost entire confusion, yet God's judgment would be within the limits of moderation. It now follows —

28. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.

28. Et erit, si rennerint ad sumendum (hoc est, sumere) calicem e manu tua ad bibendum, tunc dices ad eos (copula enim debetg resolvi in adverbium temporis,) Sic dicit Jehova exercituum, Bibendo bibetis.

In this verse the Prophet intimates, that however refractory the nations might be, yet they could effect no good by their obstinacy, for willing or unwilling they would be constrained to drink of the cup. But in order to render the matter more striking, he introduces them as refusing; If they refuse to take the cup, thou shalt say to them, says God, Drinking ye shall drink We have before said that the Prophet was not set a teacher over the heathens: hence what he declares here appertained not to aliens; but the whole benefit belonged to God's Church. Therefore what is said was spoken for God's people, even that they might know that as God had determined to punish the wickedness of men, none of all those threatened with judgment could possibly escape. Men indeed are often like unruly horses, who kick and are ferocious, and rage against their rider, and also bite; but the Prophet shews that God possesses a power sufficient to quell such obstinacy. He however reminds us how rebellious most would be, nay, almost all, when chastised by God's hand. It is indeed a rare instance when he who has sinned, willingly and calmly submits to God, and owns that he is justly punished: nay, they who confess that they have deserved some heavy punishment, do yet complain against God; for they dread his vengeance, and apprehend not his mercy, and promise not to themselves any pardon. There is then no wonder that the Prophet ascribes here to wicked men, both Jews and aliens, so hard and rebellious a spirit, that they would resist God, and try to extricate themselves from his hand, in short, that they would by all means attempt to escape his judgment.

This is the reason why he says, If they refuse to take the cup from thy hand We hence see that we are not to take the words in their literal sense: for the Prophet did not speak to aliens, but what he had in view was the event itself, or rather the disposition of the people. These nations had indeed some power, and doubtless they strenuously defended their own safety; and this was the act of refusing intended by the Prophet. For when the enemy attacked the Moabites, they did not immediately yield; and the same was the case with others. Tyre was almost unassailable, for it was situated in the sea; where it was easy to prevent the approach of enemies. As then they had resolutely opposed their enemies, they are said to have refused the cup from God's hand, for they thought that they could keep off the coming evil. But however inconquerable they thought themselves to be, and how much soever they trusted in their own power, yet God says, that their efforts would be in vain and useless: drinking, he says, ye shall drink² The reason follows —

29. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly punished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.

29. Quia ecce in urbe in qua invocatum nomen meum super eam, ego incipio ad malefaciendum (ad malum inferendum,) et vos inoxii eritis? Non eritis innoxii; quia gladium ego advoco super incolas terrae, dicit Jehova exercituum.

A proof is added by comparing the less and the greater; for the Prophet reasons thus, — "If God spares not the city in which he has chosen a temple for himself, and designed his name to be invoked, how can he spare aliens to whom he has never made any promise, as he regarded them as strangers? If then the green tree is consumed, how can the dry remain safe?" This is the import of the passage. The Apostle uses the same argument in other words; for after having said that judgment would begin at God's house, he immediately shews how dreadful that vengeance of God was to be which awaited his open enemies! (1 Peter 4:17.)

We may hence gather a useful doctrine. Since God not only declares that he will be indiscriminately the avenger of wickedness, but also summons in the first place his Church which he has chosen before his tribunal, its condition may seem to be worse than that of alien nations. Hence the minds of the godly, when they view things in this light, might be much depressed. It seems a singular favor of God, that he unites us to himself; but yet this honor seems only to lead to punishment: for God connives at the wickedness of heathens, and seems to bury them in oblivion; but as soon as we fall into sin, we perceive signs of his wrath. It would then be better to be at a distance from him, and that he should not be so solicitous in his care for us. Thus the faithful view the unbelieving as in a better state than themselves. But this doctrine mitigates all the sharpness of that grief, which might otherwise occasion great bitterness. For when it is represented to us, that God begins at his Church, that he may more heavily punish the unbelieving after having long endured them, and that they may thus be far more grievously dealt with than the faithful, as the dry tree is much sooner consumed than the green, — when therefore this is set before us, we have doubtless a ground for comfort, and that not small nor common.

We hence see why Jeremiah added this, — that how much soever the nations would resist God, they would yet be constrained, willing or unwilling, to yield, as God was more powerful than they; and for this reason, that since God would not spare his chosen people, the heathens could by no means escape unpunished, and not find him to be the judge of the world. Let then this truth be remembered by us, whenever our flesh leads us to complain or to be impatient; for it is better for us that God should begin with us, as at length the wicked shall in their turn be destroyed, and that we should endure temporal evils, that God may at length raise us up to the enjoyment of his paternal favor. And for this reason Paul also says, that it is a demonstration of the just judgment of God when the faithful are exposed to many evils. (2 Thessalonians 1:4, 5.): For, when God chastises his own children, of whose obedience he yet approves, do we not see as in a glass what is yet concealed? even the dreadful punishment that awaits all the unbelieving. God, then, represents to us at this day the destruction of his enemies by the paternal chastisements with which he visits us; and they are a certain proof or a lively exhibition of that judgment which the unbelieving fear not, but thoughtlessly deride.

Now, he says, Behold I begin to bring evil, etc. The verb hr, ero, means properly to do evil; and it would be a strange thing to say that God does evil, were it not that common usage explains the meaning. They who are in any measure acquainted with Scripture know that calamities are called evils, that is, according to the perceptions of men. The Lord then is said to bring evil on men, not because he injures them or deals unjustly and cruelly with them, but because what is adverse to men's minds is thought to be by them, and is called evil. Then he says, I begin to do evil in the city on which my name is called³ God's name is called on a people, when he promises to be their guardian and defender, and his name is said to be called upon men, when they betake themselves to his guardianship and protection.

But we must notice the real meaning, — that God's name is called on a people, when they are deemed to be under his guardianship and keeping; as God's name is called on the children of Abraham, because he had promised to be their God; and they boasted that they were his peculiar people, even on account of their adoption. So God's name was called on Jerusalem, because there was the Temple and the altar; and as God called it his rest or habitation, his name was there well known, according to what we say in French, Se reclamer, il se reclame d'un tel, that is, such an one claims this or that as his patron, so that he shelters himself under his protection. So also the Jews formerly called on God's name, when they said that they had been chosen to be his people: nay, this may also be applied to men; for the name of Jacob, Isaac, and Abraham was called on the twelve tribes, even for this reason, — because they regarded, when seeking to rely on God's covenant, their own origin, for they had descended from the holy fathers, with whom God had made his covenant, and to whom he had promised that he would be ever their God. All the Israelites called on Abraham, not, that they offered him worship, but that, as they were his offspring, they might feel justly assured that the gratuitous covenant by which God had adopted them to himself, had been transmitted to them. But this calling may be also taken in another sense, even because they daily appeased God by sacrifices and prayers: when they committed their safety to God, there was a sacrifice always added, and reconciliation was also promised. Then to be called upon or invoked, nqr', nukora, may be taken in this sense, even that they knew that God was reconciled to them, when they from the heart repented. Since then God's name was called upon in that city, how was it possible that the Gentiles should escape that judgment to which the holy city was of be exposed?

But the former view seems to me the best; and there is no doubt but that God speaks here to the free adoption by which he had chosen that people for himself: hence was the invocation or the glorying of which he now speaks.

But as it was difficult to make the Jews to believe what the Prophet had said, he dwells on the subject, and repeats what was before sufficiently clear. He not only says, Shall ye be treated as innocent? but he mentions the word twice, Shall ye by being treated as innocent be treated as innocent?⁴ And thus he rebuked the perverse contumacy by which the heathens were filled, while looking on their wealth, their number, and other things, and at the same time disregarding all that the prophets proclaimed at Jerusalem, as though it was nothing to them. The question is in itself emphatical, "Can ye by any means be treated as innocent?" The verb nqh, nuke, means to be innocent, but it is applied to punishment; as the word vn, on, which means iniquity, is used to designate punishment. So he is said not to be innocent who cannot exempt himself from God's judgment, nor be free from it.

He confirms this sentence when he says, For a sword am I calling for on all the inhabitants of the earth, saith Jehovah of hosts This confirmation is by no means superfluous, for the insolence of the nations had increased through the forbearance of God, for they had for a long time, yea, for many ages, been in a quiet state, and had indulged themselves in their pleasures, and slept as it were in their own dregs, according to what is said elsewhere. The Prophet then says now, that God was calling for a sword on all the inhabitants of the earth. For he had often and in various ways chastised his own people, while the Gentiles were not in any danger and free from troubles. (Jeremiah 48:11.) But he says now that he was calling for a sword to destroy all those whom he seemed to have forgiven.

But God is said to have called for men as well as for a sword; for Nebuchadnezzar is said to have fought under the banner of God; he is said to have been like a hired soldier. But God now speaks of the sword, that we might know that it is in his power to excite and to quell wars whenever it pleases him, and that thus the sword, though wielded by the hand of man, is not yet called forth by the will of man, but by the hidden power of God. It follows, —

30. Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth.

30. Et tu prophetabis ad eos (vel, contra eos) omnia verba haec, et dices illis, Jehova ab excelso rugiet, et ex habitaculo sanctitatis suae edet vocem suam; rugiendo rugiet super habitaculum suum; celeusma (clamorem potius generaliter) quasi prementium torcular respondebit super cunctos incolas terrae.

The word hydd, eidad, is rendered celeusma, a shout; but some render it a mournful singing; and it often occurs when the vintage is spoken of. Celeusma, as it is well known, is the shout of sailors. Its etymology is indeed general in its meaning; for keleuein is to exhort, to encourage; and then the noun is exhortation. But as this word is only used as to sailors, I prefer to adopt the word sound, or a loud noise.

Then he says, Prophesy thou against them all these words, and say to them, etc. I have already reminded you that no command was given to the Prophet to go to the heathens and to address each nation among them, or, in other words, to perform among them his prophetic office. But though he did not move a foot from the city, yet the influence of his prophecy reached through every region of the earth. The preaching therefore of Jeremiah was not in vain, for the Jews understood by what happened, that there was in the language of the holy man the power of the Spirit for the salvation of all the godly, and for the destruction of all the unbelieving. It is, then, in this sense that God bids and commands him again to prophesy against all nations, and to speak to them, not that he actually addressed them; but when he taught the Jews, his doctrine had an influence on all nations.

And he says, Jehovah from on high shall roar, and from the habitation of his holiness shall send forth his voice The metaphor of roaring is sufficiently common. It seems indeed unsuitable to apply it to God; but we know how tardy men are, and how they indulge themselves in their own insensibility, even when God threatens them. Hence God, adopting a hyperbolical mode of speaking, reproves their stupidity, as he cannot move them except he exceeds the limits of moderation. This then is the reason why he compares himself to a lion, not that we are to imagine that there is anything savage or cruel in him; but as I have said, men cannot be moved, except God puts on another character and comes forth as a lion, while yet he testifies not in vain elsewhere, that he is slow to wrath, inclined to mercy and long-suffering. (Psalm 86:5, 15.) Let us then know that the impious contempt, by which most men are fascinated, is thus condemned, when God does as it were in this manner transform himself, and is constrained to represent himself as a lion.

Roar, then, he says, shall Jehovah, from on high, and from the habitation of his holiness shall he send forth his voice When he speaks of on high, it is probable that heaven is meant; and the habitation of his holiness is often taken for the sanctuary or the Temple; but in other places, when the same words are repeated, heaven is also meant by the habitation of his holiness. There is yet nothing unsuitable, if we say that the Prophet here refers to the Temple, and that he thus refers to it, that he might raise upwards the minds of the Jews, who had their thoughts fixed on the visible Temple: nay, this seems to be required by the context. They indeed foolishly thought that God was bound to them, because it had been said,

"Here is my rest for ever; here will my name and power dwell." (Psalm 132:14)

They strangely thought that there was no God but he who was inclosed in that visible and external sanctuary. Hence was that pride which Isaiah reproves and severely condemns when he says,

"Where is the place for my rest? the heaven is my throne, and the earth is my footstool; what place then will you build for me?" (Isaiah 66:1.)

The Prophet there does not merely speak, as many think, against superstition; but he rather beats down that foolish arrogance, because the people thought that God could never be separated from the material Temple. And yet it was not for nothing that the Temple had the name of being the royal throne of God, provided vices were removed. So now the Prophet, though he exalts God above the heavens, yet alludes to the visible sanctuary, when he says, "Roar shall Jehovah from on high, and from the habitation of his holiness shall he send forth his voice;" that is, though the Gentiles think that God sits and rests in a corner, yet his throne is in heaven: that he has chosen for himself a terrestrial habitation, is no reason why the government of the whole earth should not be in his hands; and therefore he manifests proofs of his vengeance towards all nations; but for the sake of his Church he will go forth as it were from his Temple: and he repeats again, Roaring he shall roar on his dwelling, or habitation.⁵ Jerome usually renders the last word ornament, beauty; and yet this passage sufficiently proves that it cannot mean any other thing than habitation, as well as many other passages.

He afterwards proceeds to another comparison, He will respond a shout, as those who tread the wine-press against all the inhabitants of the earth This repetition and variety confirm what I have said, — that God hyperbolically set forth the vehemence of his voice in order to fill with terror the secure and the torpid. And the Prophet seems here to intimate, that though there would be none to cheer, yet God's voice would be sufficiently powerful. For they who tread the wine-press mutually encourage one another by shouting; one calls on another, and thus they rouse themselves to diligence. There is also a mutual concord among sailors, when they give their shouts, as well as among the workmen who tread the grapes in the wine-press. But though God would have no one to rouse him, yet he himself would be sufficient; he will respond a shout⁶ The Prophet might have used another word; but he says, he will respond — to whom? even to himself; that is, though all united to extinguish God's vengeance, yet he will come forth a conqueror, nor will he have any need of help. It then follows, —

31. A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD.

31. Pervenit (hoc est, perveniet) sonitus (vel, impetus) ad extremitatem terrae; quia lis Jehovae cum gentibus, judicium (id est, contentio, vel, disceptatio) ei contra omnem carnem: impios dabit (tradet) ipsos ad gladium, dicit Jehova.

He pursues the same subject; he says that there would be a dreadful assault, and that it would extend to the extreme parts of the earth. The word s'vn, shaun, means a noise or sound; but it is also taken for violence or assault; and either meaning would not be unsuitable here. The sound then, or assault, shall come to the extreme parts of the earth It then follows, that God had a strife with all nations; and here the Prophet seems to obviate a question that might have been raised, "What does this mean? that God will suddenly raise a commotion, after having been quiet and still for so many ages, without giving any symptom of his vengeance?" For we have said that the nations here mentioned had been long in a tranquil state. Hence the Prophet answers this unexpressed objection and says, that God had a contention with them.

The time of contending is not always: he who does not immediately bring his adversary before the judge, but deals kindly with him, and seeks to obtain amicably from him what is right, does not thereby forego what is justly due to him; but when he finds that the contumacy of his adversary is such that his kind dealing effects nothing, he may then litigate with him. The same thing is now expressed by the Prophet, even that God would now contend with the nations and dispute with all flesh God is indeed, properly speaking, the judge of the world; and there is no arbiter or a judge in heaven or on earth to be found before whom he can dispute; but yet this mode of speaking ought to be especially noticed; for God thus silences all those complaints which men are wont to make against him. Even they who are a hundred times proved guilty, yet complain against God when he severely punishes them, and they say that they are made to suffer more than they deserve. Hence God for this reason says, that when he punishes he does not exercise a tyrannical power, but that he does as it were dispute with sinners. At the same time he sets forth his own goodness by representing the end he has in view; for what he regards in rigidly punishing wickedness, is nothing else than to obtain his own rights; and as he cannot secure these by kind means, he extorts them as it were by the aid of laws.⁷

Let us then observe, that nothing is detracted from God's power and authority, when it is said, that he disputes or contends with men; but that in this way all those clamors are checked which the ungodly raise against him, as though he raged immoderately against them, and also that thus the end of all punishment is pointed out, even that God condescends to assume the character of an opponent, and proposes nothing else than to require what is reasonable and just, like him who having a cause to try before the judge, would willingly agree beforehand, if possible, with his adversary; but as he sees no hope, he has recourse to that remedy. So God contends with us; for except we were wholly irreclaimable, we might be restored to his favor; and reconciliation would be ready for us, were we only to allow him his rights.

Grant, Almighty God, that as thou seekest continually in various ways to restore us to thyself, — O grant, that we may not by our untameable perverseness resist thy holy and kind admonitions, nor continue torpid in our drowsiness, but anxiously flee to thee, and so humbly solicit pardon, that we may thus shew that we really and habitually repent, so that thy name may in every way be glorified, until we shall come into thy celestial glory, through Christ Jesus our Lord. — Amen.

32. Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth.

32. Sic dicit Jehova exercituum, Ecce malum egredietur a gente in gentem, et tempestas magna excitabitur a lateribus terrae.

Jeremiah goes on with the subject which we began to explain in the last Lecture. He had before prophesied of God's judgments, which were nigh many nations, and which referred to almost all the countries near and known to the Jews, and to some that were afar off. The substance of what has been said is, — that God, who had long spared the wickedness of men, would now become an avenger, so that it might openly appear, that though he had deferred punishment, he would not allow the ungodly to escape, for they would in proper time and season be called to give an account.

To the same purpose is what he adds here, go forth shall evil from nation to nation The explanation by some is, that one nation would make war on another, and that thus they would destroy themselves by mutual conflicts; and this meaning may be admitted. It seems, however, to me that the Prophet meant another thing, even that God's vengeance would advance like a contagion through all lands. And according to this view he adds a metaphor, or the simile of a storm, or a tempest, or a whirlwind; for when a tempest arises, it confines not itself to one region, but spreads itself far and wide. So the Prophet now shews, that though God would not at one time punish all the nations, he would yet be eventually the judge of all, for he would pass far and wide like a storm. Thus, then, I interpret the passage, not that the nations would make war with one another, but that when God had executed his judgment on one nation, he would afterwards advance to another, so that he would make no end until he had completed what Jeremiah had foretold.

And this view appears still more evident from the second clause of the verse, for this cannot be explained of intestine wars, raised shall be a tempest from the sides of the earth We hence see that the meaning is, that God would not be wearied after having begun to summon men to judgment, but would include the most remote, who thought themselves beyond the reach of danger. As when a tempest rises, it seems only to threaten a small portion of the country, but it soon spreads itself and covers the whole heavens; so also God says, that his vengeance would come from the sides of the earth, that is, from the remotest places, so that no distance would prevent the completion of what he had foretold by his servant.

But this may also be accommodated to our case; for whenever we see that this or that nation is afflicted by any calamity, we ought to remember this truth, that God seasonably warns us, that we may not abuse his patience, but anticipate him before his scourge passes from some side of the earth to us. In short, as soon as God manifests any sign of his wrath, it ought instantly to occur to us, that it may spread in a moment through all the extremities of the earth, so that no corner would be exempted. For if he makes known his power in the whirlwind or the storm, how will it be, when he makes a fuller and a nearer manifestation of his judgment, by stretching forth his hand as it were in a visible manner? This, then, is the import of this verse. It afterwards follows, —

33. And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.

33. Et erunt interfecti Jehovae, in die illa ab extremitate terrae ad extremitatem terrae: non plangentur, et non colligentur, et non sepelientur; stercus in supereficie terrae erunt (id est, pro stercore.)

This verse explains what I have just said; and hence it also appears that the Prophet did not speak of mutual slaughters inflicted by one nation on another, but that he only declared that God's wrath would spread like a storm so as to extend to all nations and lands. The Prophet no doubt continues the same subject; and we see why he says here, And the slain, of Jehovah shall be in that day, etc.; he calls our attention to God alone; he will speak otherwise hereafter, he does not set here before us the ministers of God's vengeance, but God himself as acting by himself.

Hence he says, the slain of Jehovah; some read, "the wounded;" and chll, chelal, means to wound and to kill; but "the slain" is more suitable here. The slain then of Jehovah shall be from one extremity of the earth to the other; as though he had said, that God would not be satisfied with punishing three or four nations, but would shew himself the judge of all the countries of the earth.

Now this passage is worthy of special notice; for we often wonder why God connives at so many crimes committed by men, which none of us would tolerate. But if we consider how dreadful was the tempest of which the Prophet now speaks, we ought to know that God rests for a time, in order that the ungodly and the wicked might be the less excusable. It was at the same time doubtless a sad spectacle, when so many regions and provinces were unceasingly suffering various calamities, when one nation thought itself better off than its neighbors, but presently found itself more cruelly treated. And yet this was generally the case, for God's wrath extended to the extremities of the earth.

He amplifies the atrocity of the evil by mentioning three things, — They shall not be lamented, nor gathered, nor buried; but they shall be as dung, and shall thus lie on the face of the earth We have said in other places that lamentation does no good to the dead; but as it is what humanity requires, the want of it is rightly deemed a temporal punishment. So when any one is deprived of burial, it is certainly nothing to the dead if his body is not laid in a grave; for we know that God's holy servants have often been either burnt or hung or exposed to wild beasts; and the whole Church complains that dead bodies were lying around Jerusalem and became food to the birds of heaven and to the beasts of the earth. But these things do not disprove the fact, that burial is an evidence of God's paternal kindness towards men. For why has he appointed that men should be buried rather than brute animals, except that he designed it to be an intimation of an immortal life? As, then, burial is a sign of God's favor, it is no wonder that he often declares to the reprobate that their dead bodies would be cast away, so as not to be honored, with a grave.

But we must remember this truth, — that temporal punishments happen in common to God's children and to aliens; God extends without any difference temporal punishments to his own children and to the unbelieving, and that in order that it may be made evident that our hope ought not to be fixed on this world. But however this may be, it is yet true that when God punishes the unbelieving in this way, he adds at the same time some remark by which it may be understood, that it happens not in vain nor undesignedly, that those are deprived of burial, who deserve that God should exterminate them from the earth, and that their memory should be obliterated, so that they should not be connected among men. But we have said also in another place, that such expressions admit of another meaning, which yet is not at variance with the former, but connected with it, and that is, that so great would be the slaughter, that none would be left to shew this kindness to his friend or to his neighbor or to his brother. For when four or ten or a hundred die, they may be buried; but when God slays by the sword a great number in one day, none are found to take care of burying the dead, as few remain alive, and even they dread their enemies. When therefore the prophets say that those whom God slew would be without lamentation and burial, they intimate that so great would be the number, that all would lie on the ground; for no one would dare to perform this humane act towards the dead, and were all to do their utmost, they would not be able, as the number would be so great.

Thus Jeremiah confirms what we have said, — that God's vengeance would extend to all lands and all nations, so as to involve in ruin the nobles as well as the common people, and to leave remaining but a small number.

For the same purpose he adds what follows, that they would be as dung on the face of the earth This is added by way of contempt. It was then hardly credible, that so many illustrious, wealthy, and powerful nations could thus in so short a time be destroyed. But the Prophet, in order to shake off this false conceit, says that they would become like dung, that however great their dignity and power, their wealth and strength, might be, they could not yet escape the hand of God, for he would reduce to nothing the glory of the whole world. We now perceive the real meaning of the Prophet. It then follows —

34. Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.

34. Ulalate pastores, et clamate, et volutate vos eximii gregis; quia impleti sunt dies vestri ad mactandum, et dispersiones vestrae (vel, afflictiones, confractiones;) et cadetis tanquam vas desiderii (id est, pretiosum.)

I doubt not but that the Prophet now turns his discourse especially to his own nation, which interpreters have not observed, and hence have not understood the meaning of the Prophet. He prophesied of God's judgments, that the Jews might know that they in vain looked for impunity, as the Lord would not pardon the ignorant and destitute of all true knowledge, who might have pretended their ignorance as an excuse; and also that this comfort might support the minds of the godly, that the heathens, involved in the same guilt, would be subjected to the same judgment; and lastly, that knowing the difference between them and other nations, they might flee to God's mercy and be encouraged to repent by entertaining a hope of pardon. After having then treated this general subject, he now returns to the people over whom he was appointed a teacher. He might indeed have declared from an eminence what was to take place through the whole earth; for so extensive was the office of a herald which God had conferred on him. He might then by the virtue of his office have denounced ruin on all nations; but he ought not to neglect his special care for the chosen people. And so I explain this passage; for he now again directs his discourse to the Jews.

Hence he says, Howl, ye pastors, and cry, etc. By pastors he means the king and his counsellors, the priests and other rulers; and by the choice of the flock he seems to understand the rich, whose condition was better than that of the common people. Some in a more refined manner consider the choice of the flock to have been those void of knowledge, unlike the scribes and priests and the king's counsellors; but this view seems not to be well-founded. I therefore adopt what is more probable, — that the choice of the flock were those who were rich and high in public esteem, and yet held no office of authority in the commonwealth or in the Church. However this may be, the Prophet shews, that as soon as God began to put forth his hand to punish the Jews, there would be no ranks of men exempt from lamentation, for he would begin with the pastors and the choice of the flock.

He adds that their days were fulfilled Here he indirectly condemns that wicked security which had for a long time hardened them, so that they despised all threatenings; for God had now for many years called on them, and had sent his Prophets one after another; when they saw the execution of judgment suspended over them, they considered it only as a bugbear, "Well, let the prophets continue to pronounce their terrors, if they will do so, but nothing will come of them." Thus the ungodly turned God's forbearance into an occasion for their obstinacy. As then this evil was common among the Jews, the Prophet now says, by way of anticipation, that their days were fulfilled For there is to be understood this contrast, that God had spared them, not that he had his eyes closed, or that he had not observed their wicked deeds, but that he wished to give them time to repent; but when he saw that their wickedness was unhealable, he now says that their days were completed. And he adds, to be killed or slain. I wonder that learned interpreters render this, "that they may slay one another." There is no need of adding anything, for the Prophet meant to express no such sentiment, nor to restrict what he denounces here on the Jews, to intestine or domestic wars; on the contrary, we know that they were slain by aliens, even by the Chaldeans. This sense then is forced, and is also inconsistent with history. It is added, and your dispersions⁸ also are fulfilled, or your breakings. The verb phvph, puts, means to scatter or to dissipate, and also to afflict, to tear; and the sense of tearing or breaking is what I prefer here. And he adds, And ye shall fall as a precious vessel This simile appears not to be very appropriate, for why should he not rather compare them to an earthen vessel, which is of no value and easily broken? But his object was to point out the difference in their two conditions, that though God had honored them with singular privileges, yet all their excellency would not keep them safe; for it often happens that a vessel, however precious, is broken. And he speaks not of gold or silver vessels, but of fragile vessels, once in great esteem. That he might then more grievously wound them, he says that they had been hitherto precious vessels, or a precious vessel; for he speaks of them all in the singular number, and that they were to be broken; and thus he confirms what I said on the last verse, that hypocrites in vain trusted in their present fortune, or in the superior blessings of God, for he could turn to shame whatever glory he had conferred on them. It follows, —

35. And the shepherds shall have no way to flee, nor the principal of the flock to escape.

35. Et peribit fuga a pastoribus, et evasio ab eximiis gregis.

He explains what we have now observed, for he had bidden the pastors to howl and the choice of the flock to roll or to prostrate themselves in the dust; he now gives the reason, even because they could not preserve their lives, no, not by an ignominious flight. It is indeed very miserable, when any one cannot otherwise secure his life than by seeking exile, where he must be poor, and needy, and despised; but even this is denied by the Prophet to the king and his counsellors, as well as to the rich through the whole city and the whole land: Perish, he says, shall flight from them. This mode of speaking is common in Hebrew:

"Flight," says David, "has perished from me," (Psalm 142:5;) that is, I find no way of escape. So here, Perish shall flight; that is, while looking here and there in order to escape from danger, they shall be so shut up on every side, that they shall necessarily fall a prey to their enemies. It follows, —

36. A voice of the cry of the shepherds, and an howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture.

36. Vox clamoris pastorum et ululatus eximoirum gregis, quia perdidit jehova pascua eorum.

He not merely repeats the same thing in other words, but adds also something more grievous, that God would render desolate their pastures. He pursues the same metaphor; for as he used this comparison in speaking of the king's counsellors and the priests, so now he does the same; and what he means by pastures is the community, the people, in the city and in the country;⁹ as though he had said, that they had hitherto ruled over that land which was rich and fertile, and in which they enjoyed power and dignity, but that now they would be deprived of all these benefits. He afterwards adds, —

37. And the peaceable habitations are cut down because of the fierce anger of the LORD.

37. Et peribunt (vel, succidentur, vertunt alii) pascua pacis (tuguria pacis, hos est, tranquilla) a facie excandescentiae (vel, furoris) irae Jehovae.

He goes on with the same subject, that the tents, previously tranquil, would perish or be destroyed. And he designedly calls their dwellings peaceable; for the Jews, having found that their enemies had not before disturbed them, still promised to themselves the same good fortune in future.

And the faithful indeed do act thus rightly, and justly conclude from God's previous benefits that he will be kind to them as he had ever been so; but hypocrites, though they repent not, yet absurdly think that God is bound to them; and though they daily provoke his wrath, they yet securely continue in their confidence of having peace. Since God then had until that time deferred the grievousness of his wrath, the Prophet says, that though their tents had been peaceable,¹⁰ yet they could not be exempted from destruction as soon as the indignation of God's wrath went forth. It might have been enough to make use of one of these words, either of chrvn, cherun, or of 'ph, aph; but the Prophet used the two, indignation and wrath,¹¹ in order that he might fill the wicked with more terror; for as they were obstinate in their wickedness, so they were not moved except God doubled his strokes and set forth the extremity of his wrath. It follows, —

38. He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.

38. Dereliquit tanquam leo tabernaculum suum; quia redacta est terra eorum in vastitatem a facie irae oppressoris (aut, praedonis) et a facie excandescentiae irae ejus.

The Prophet in the last verse reminds us, that the Jews in vain trusted in God's protection, for he would forsake his own Temple as well as the city. It was as it were a common saying among them,

"He has said, This is my rest for ever." (Psalm 132:14.)

But hypocrites did not consider that he could still stand faithful to his promises, though he did not suffer them to go unpunished. They could not therefore connect these two things together, — that God would be always mindful of his covenant, — and that still he would be the judge of his Church.

This is the reason why the Prophet now says, that God would forsake as a lion his tabernacle Some give this explanation, that he would go forth for a short time, as hungry lions are wont to do; but this is too far-fetched. I therefore have no doubt that God sets forth his power under the character of a lion; for the Jews would have been feared by all their enemies, had not God changed as it were his station. But as they had expelled him by their vices, so that he had no more an habitation among them, hence it was that they became exposed to the plunder of all nations. The import of the passage then is, that as long as God dwelt in the Temple he was like a lion, so that by his roaring alone he kept at a distance all nations and defended the children of Abraham; but that now, though he had not changed his nature, nor was there anything taken away or diminished as to his power, yet the Jews would not be safe, for he would forsake them.¹²

And the reason is added, which clearly confirms what has been said, For their land (he refers to the Jews) shall be desolate But whence this desolation to Judea, except that it was deprived of God's protection? For had God defended it, he could have repelled all enemies by a nod only. But as he had departed, hence it was that they found an easy access, and that the land was thus reduced to a waste.

It is added, on account of the indignation of the oppressor. Some render the last word "dove," but not correctly. They yet have devised a refined meaning, that God is called a dove because of his kindness and meekness, though his wrath is excited, for he is forced to put on the character of another through the perverseness of men, when he sees that he can do nothing by his benevolence towards them. But this is a far-fetched speculation. The verb ynh, inc, means to oppress, to take by force; and as it is most frequently taken in a bad sense, I prefer to apply it here to enemies rather than to God himself. There are many indeed who explain it of God, but I cannot embrace their view; for Jeremiah joins together two clauses, that God would forsake his Temple, as when a lion departs from his covert, and also that enemies would come and find the place naked and empty; in short, he intimates that they would be exposed to the will and plunder of their enemies, because they would be at that time destitute of God's aid. And as he had before spoken of the indignation of God's wrath, so now he ascribes the same to their enemies, and justly so, for they were to execute his judgments; what properly belongs to God is ascribed to them, because they were to be his ministers.¹³

Grant, Almighty God, that as thou hast been pleased to gather us, so that we may be under thy protection and care, and to offer thyself to be our Shepherd, and even to exhibit thyself as such through thine only-begotten Son, — O grant, that we may willingly obey thee and hearken to the voice of that Shepherd whom thou hast set over us, so that we may be preserved to the end by thy goodness and power, and never wander from thee nor be carried away by our lusts, but so continue under the shadow of thy wings, that thou mayest be ever present with us and check our enemies, so that we may remain safe under thy protection throughout life, as well as in death, through the same Christ Jesus our Lord. — Amen.