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

14. As for me, behold, I am in your hand: do with me as seemeth good and meet unto you.

14. Et ego, ecce ego in manu vestro, facite mihi sicuti bonum, vel sicuti rectum erit in oculis vestris.

15. But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.

15. Veruntamen sciendo seite, quod si vos occideritis me, sanguinem purum (vel, innoxium) vos ponetis super vos et super urbem hanc, et super habitatores ejus; quia in veritate misit me Jehova ad vos, ut loqueror in auribus vestris cunctos istos sermones.

Jeremiah, after having exhorted the princes, the priests, and the whole people to repent, and having shewn to them that there was a remedy for their evil, except by their obstinacy they provoked more and more the wrath of God, now speaks of himself, and warns them not to indulge their cruelty by following their determination to kill him; for they had brought in a sentence that he deserved to die. He then saw that their rage was so violent, that he almost despaired of his life; but he declares here that God would be an avenger if they unjustly vented their rage against him. He yet shews that he was not so solicitous about his life as to neglect his duty, for he surrendered himself to their will; "Do what ye please," he says, "with me; yet see what ye do; for the Lord will not suffer innocent blood to be shed with impunity."

By saying that he was in their hand, he does not mean that he was not under the care of God. Christ also spoke thus when he exhorted his disciples not to fear those who could kill the body. (Matthew 10:28.) There is no doubt but that the hairs of our head are numbered before God; thus it cannot be that tyrants, however they may rage, can touch us, no, not with their little finger, except a permission be given them. It is, then, certain that our life can never be in the hand of men, for God is its faithful keeper; but Jeremiah said, after a human manner, that his life was in their hand; for God's providence is hidden from us, nor can we discover it but by the eyes of faith. When, therefore, enemies seem to rule so that there is no escape, the Scripture says, by way of concession, that we are in their hands, that is, as far as we perceive. We ought yet to understand that we are by no means so exposed to the will of the wicked that they can do what they please with us; for God restrains them by a hidden bridle, and rules their hands and their hearts. This truth ought ever to remain unalterable, that our life is under the custody and protection of God.

We now, then, see in what sense Jeremiah regarded his life as in the hand of his enemies, not that he thought himself cast away by God, but that he acknowledged that loosened reins were given to the wicked to rage against him. But we must at the same time bear in mind why he said this; after having conceded that his life was in their hand, he adds, yet knowing know ye, that if ye kill me, ye will bring innocent blood upon yourselves.¹ But he had said before that they might do what seemed them good and right² Good and right here is not to be taken for a judgment formed according to the rule of justice, but for a sentence formed iniquitously according to their own will. This is a common mode of speaking in Hebrew. Jeremiah then testifies that he was not solicitous about his life, for he was prepared to offer himself, as it were, as a sacrifice, if the rage of his enemies should go so far. But in warning them to beware of God's vengeance, his object was not his own safety, but it was to stimulate them to repentance. He then plainly says that he did not fear death, for the Lord would presently shew himself to be his avenger, and that his blood also would be so precious in the sight of God, that the whole city, together with the people, would be punished, were they to deal unjustly with him.

But let us attend to what follows, even that God had sent him. He now takes this principle as granted, that it could not be that God would forsake his servants, to whom he has promised aid when oppressed by the ungodly. God, indeed, ever exhorts his ministers to patience, and he would have them to be prepared for death whenever there is need; yet he promises to bring them help in distress. Jeremiah then relied on this promise, and was thus persuaded that it could not be that God would forsake him; for he cannot disappoint his people, nor forfeit his faith pledged to them. As, then, he was fully persuaded of his own calling, and knew that God was the author of all his preaching, he boldly concluded that his blood could not be shed with impunity. All faithful teachers ought to encourage themselves, for the purpose of discharging strenuously the duties of their office, with this confidence, — that God who has committed to them their office can never forsake them, but will ever bring them help as far as it may be necessary. It now follows, —

16. Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the LORD our God.

16. Et dixerunt principes et universus populus sacerdotibus et prophetis, Non est viro huic judicium mortis; quia in nomine Jehovae Dei nostri loquutus est nobis.

Jeremiah shews here that the sentence pronounced on him by the priests and false prophets was soon changed. They had indeed heard him, and had given some appearance of docility, as it is the case with hypocrites who for a time attend; but they exasperated themselves against God, and as their minds were previously malignant, they were rendered much worse by hearing. So it happened to the priests and false prophets, and in their blind rage they doomed the holy Prophet to death. He now says that he was acquitted by the princes and the king's counsellors, and also by the votes of the people. The people had, indeed, lately condemned him, but they had been carried away by the vain pomp and splendor of the priests and prophets; when they saw these so incensed against Jeremiah, they could not bring themselves to inquire into the cause. Thus the common people are always blinded by prejudices, so that they will not examine the matter itself. So it was when Jeremiah was condemned. We have said that the people were of themselves quiet and peaceable; but the prophets and priests were the farmers, and hence it was that the people immediately gave their consent. But in the presence of the princes they went in a contrary direction.

This passage, in short, teaches us how mischievous are rulers when there is no regard had for equity or justice; and it also teaches us how desirable it is to have honest and temperate rulers, who defend what is good and just, and aid the miserable and the oppressed. But we see that there is nothing steady or fixed in the common people; for they are carried here and there like the wind, which blows now from this quarter and then from that.

But we must notice this clause, that Jeremiah was not worthy of death,³ because he had spoken in the name of Jehovah They thus confessed, that whatever came from God ought to have been received, and that men were mad who opposed the servants of God, for they hurried themselves headlong into their own destruction.

We may hence deduce a useful truth, that whatever God has commanded ought, without exception, to be reverently received, and that his name is worthy of such a regard, that we ought to attempt nothing against his servants and prophets. Now, to speak in the name of Jehovah is no other thing than faithfully to declare what God has commanded. The false prophets, indeed, assumed the name of God, but they did so falsely; but the people acknowledge here that Jeremiah was a true prophet, who did not presumptuously thrust in himself, nor falsely pretended God's name, but who in sincerity performed the duties of his office. It follows, —

17. Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,

17. Et surrexerunt viri ex senioribus terrae, (ex senibus terrae,) ac dixerunt ad totum coetum populi (vel, locuuti sunt dicendo; est quidem semper verbum, 'mr, loquuti sunt erqo ad totum coetum) dicendo,

18. Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

18. Micha Morasthites fuit prophetans diebus Ezechiae regis Jehudah, et dixit ad totum populum Jehudah, dicendo, Sic dicit Jehova exercituum, Sion ager (sed subaudienda est particula similitudinis, Sion ut ager) arabitur, et Jerusalem solitudines (vel, acervi) erit (hoc est, erit in solitudines, vel, in acervos, vel, in ruinas,) et mons domus (id est templi) in excelsa sylvae.

19. Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.

19. An occidendo occidit eum Ezechias rex Jehudah, et totus Jehudah? an non timuit Jehovam? et deprecatus est faciem Jehovae, et poenituit Jehovam mali, quod loquutus fuerat contra eos: et nos facimus malum grande adversus animas nostras.

It is uncertain whether what is here recited was spoken before the acquittal of Jeremiah or not; for the Scripture does not always exactly preserve order in narrating things. It is yet probable, that while they were still deliberating and the minds of the people were not sufficiently pacified, the elders interposed, in order to calm the multitude and to soften their irritated minds, and to reconcile those to Jeremiah who had previously become foolishly incensed against him; for no doubt the priests and the false prophets had endeavored by every artifice to irritate the silly people against the Prophet; and hence more than one kind of remedy was necessary. When therefore the elders saw that wrath was still burning in the people, and that their minds were not disposed to shew kindness, they made use of this discourse. They took their argument from example, — that Jeremiah was not the first witness and herald of dreadful vengeance, for God had before that time, and in time past, been wont to speak by his other prophets against the city and the temple.

The priests and the prophets had indeed charged Jeremiah with novelty, and further pretended that they thus fiercely opposed him on the ground of common justice. Jeremiah had said, that God would spare neither the holy city nor the Temple. This was intolerable, for it had been said of the Temple,

"This is my rest for ever; here will I dwell." (Psalm 132:14.)

We hence see that Jeremiah was overwhelmed as it were by this one expression, while the priests and the false prophets objected and said,

"Thou then makest void God's promises; thou regardest as nothing the sanctity of the Temple."

And they further pretended that not one of the prophets had ever thus spoken. But what do the elders now answer? even that there had been other prophets who had denounced ruin on the city and the Temple, and that, was falsely charged with this disgrace, that he was the first to announce God's judgment. We now understand the state of the case: Jeremiah is defended, because he had not alone threatened the city and the first, but he had others as the originators, from whose mouths he had spoken, who were also the acknowledged servants of God, from whom credit could not be withholden, such as Micah.

Now, what is here related is found in Micah 3:12. The Prophet Micah had the same contest with the priests and prophets as Jeremiah had; for they said that it was impossible that God should pour his vengeance on the holy city and the Temple. They said,

"Is not Jehovah in the midst of us?"

and they said also, "No evil shall come on us." They were inebriated with such a security, that they thought themselves beyond the reach of danger; and they disregarded all the threatenings of the prophets, because they imagined that God was bound to them. We indeed know that hypocrites ever relied on that promise, "Here will I dwell;" and they also took and borrowed words from God's mouth and perverted them like cheats: "God resides in the midst of us; therefore nothing adverse can happen to us." But the Prophet said, (the same are the words which we have just repeated,)

"For you Sion shall be plowed as a field,⁴ and Jerusalem shall become heaps, and the mountain of this house as the heights of a forest."

But let us now consider each clause. It is first said, that the elders from the people of the land rose up⁵ It is probable that they were called elders, not as in other places on account of their office, but of their age. It is indeed certain that they were men of authority; but yet I doubt not but that they were far advanced in years, as they were able to relate to the people what had happened many years before. As it is added, that they spoke to the whole assembly of the people, we may hence deduce what I have already stated, — that the people were so violent, that there was need of a calm discourse to mitigate their ardor; and certainly when once a commotion is raised and rages, it is not an easy matter immediately to allay it. When, therefore, the kind elders saw that the minds of the people were still exasperated, they employed a moderating language, and said, Micah⁶ the Morasthite (they named his country) prophesied in the days of Hezekiah, king of Judah, etc

We ought to notice the time, for it might seem strange, that when that holy king was anxiously engaged in promoting the true worship of God, things were in so disordered a state as to call for so severe a denunciation. If there ever was a king really and seriously devoted to the cause of religion, doubtless he was the first and chief exemplar; he spared no labor, he never seemed to shun any danger or trouble, whenever religion required this; but we find that however strenuously he labored, he could not by his zeal and perseverance succeed in making the whole people to follow him as their leader. What then must happen, when those who ought to shew the right way to others are indifferent and slothful? In the meantime the good princes were confirmed by the example of Hezekiah, so that they did not faint or fail in their minds when they saw that success did not immediately follow his labors, nor any fruit. For it is a grievous trial, and what shakes even the most courageous, when they think that their efforts are vain, that their labors are useless, yea, that they spend their time to no purpose, and thus it happens that many retrograde. But this example of Hezekiah ought to be remembered by them, so that they may still go on, though no hope of a prosperous issue appears; for Hezekiah did not desist, though Satan in various ways put many hinderances in the way, and even apparently upset all his labors, so that they produced no fruit. So much as to the time that is mentioned.

The elders said, that Micah had spoken to the whole people, saying, Thus saith Jehovah, Sion, shall be plowed as a field, We have already seen on what occasion it was that Micah spoke with so much severity; it was when hypocrites set up their false confidence and falsely assumed the name of God, as though they held him bound to themselves. For you, he said, Sion shall be plowed as a field He began with the temple, and then he added, and Jerusalem shall be in heaps, or a solitude; and lastly, he said, and the mountain, of the house, that is, of the temple, etc. He repeated what he had just said, for what else was the mountain of the temple but Sion? But as this prediction could have hardly been believed by the Jews, the Prophet, for the sake of confirmation, said the same thing twice. We hence conclude that it was not a superfluous repetition, but that he might shake with terror the hypocrites, who had hardened themselves against God's threatenings, and thought themselves safe, though the whole world went to ruin.

Having now related what Micah had denounced, they added, Slaying, did Hezekiah the king of Judah and all Judah slay him? By the example of the pious King Hezekiah, they exhorted the people to shew kindness and docility, and shewed that it was an honor done both to God and to his prophets, not to be incensed against his reproofs and threatenings, however sharply they might have been goaded or however deeply they might have been wounded. But they further added, Did he not fear Jehovah? and supplicate the face of Jehovah? and did not Jehovah repent? They confirmed what Jeremiah had previously said, that there was no other remedy but to submit themselves calmly to prophetic instruction, and at the same time to flee to the mercy of God; for by the fear of God here is meant true conversion; what else is God's fear than that reverence by which we shew that we are submissive to his will, because he is a Father and a Sovereign? Whosoever, then, owns God as a Father and a Sovereign, cannot do otherwise than to submit from the heart, to his good pleasure. Therefore the elders meant that Hezekiah and the whole people really turned to God. Now repentance, as it must be well known, contains two parts — the sinner becomes displeased with himself on account of his vices — and forsaking all the wicked lusts of the flesh, he desires to form his whole life and his actions according to the rule of God's righteousness.

But they added, that they supplicated, etc. Though Jeremiah uses the singular number, he yet includes both the people and the king; he seems however to have used the singular number designedly, in order to commend the king, whose piety was extraordinary and almost incomparable. There is no doubt but that he pointed out the right way to others, that they might repent, and also that he humbly deprecated that vengeance, which justly filled their minds with terror. He, indeed, ascribed this especially to the pious king; but the same concern is also to be extended to the chief men and the whole body of the people, as we shall presently see; did he not then supplicate the face of Jehovah?

This second clause deserves special notice; for a sinner will never return to God except he has the hope of pardon and salvation, as we shall ever dread the presence of God, except the hope of reconciliation be offered to us. Hence the Scripture, whenever it speaks of repentance, at the same time adds faith. They are indeed things wholly distinct, and yet not contrary, and ought never to be separated, as some inconsiderately do. For repentance is a change of the whole life, and as it were a renovation; and faith teaches the guilty to flee to the mercy of God. But still we must observe that there is a difference between repentance and faith; and yet they so unite together, that he who tears the one from the other, entirely loses both. This is the order which the Prophet now follows in saying that Hezekiah supplicated the face of Jehovah For whence is the desire to pray, except from faith? It is not then enough for one to feel hatred and displeasure as to his sins, and to desire to be conformed to God's will, except he thinks of reconciliation and pardon. The elders then pointed out the remedy, and shewed it as it were by the finger; for if the people after the example of Hezekiah and of others repented, then they were to flee to God's mercy, and to testify their faith by praying God to be propitious to them.

Hence it follows, that Jehovah repented of the evil which he had spoken against them The Prophet now makes use of the plural number; we hence conclude that under the name of King Hezekiah alone he before included the whole people. God then repented of the evil⁷ As to this mode of speaking, I shall not now speak at large. We know that no change belongs to God; for whence comes repentance, except from this, — that many things happen unexpectedly which compel us to change our purpose? one had intended something; but he thought that that would be which never came to pass; it is therefore necessary for him to revoke what he had determined. Repentance then is the associate of ignorance. Now, as nothing is hid from God, so it can never be that he repents. How so? because he has never determined anything but according to his certain foreknowledge, for all things are before his eyes. But this kind of speaking, that God repents, that is, does not execute what he has announced, refers to what appears to men. It is no wonder that God thus condescendingly speaks to us; but, while this simplicity offends delicate and tender ears, we on the contrary wonder at God's indulgence in thus coming down to us, and speaking according to the comprehension of our weak capacities. We now perceive how God may be said to repent, even when he does not execute what he had denounced. His purpose in the meantime remains fixed, and as James says,

"There is in him no shadow of turning." (James 1:17.)

But a question may again be raised, How did God then repent of the evil which he had threatened both to the king and to the people? even because he deferred his vengeance; for God did not abrogate his decree or his proclamation, but spared Hezekiah and the people then living. Then the deferring of God's vengeance is called his repentance; for Hezekiah did not experience what he had feared, inasmuch as he saw not the ruin of the city nor the sad and dreadful event which Micah had predicted.

Now this also is to be noticed, — that the pious king is here commended by the Holy Spirit, that he suffered himself to be severely reproved, though, as I have already said, he was not himself guilty. He had, indeed, a burning zeal, and was prepared to undergo any troubles in promoting the true worship of God; and yet he calmly and quietly bore with the Prophet, when he spoke of the destruction of the city and Temple, for he saw that he had need of such a helper. For however wisely may pious princes exert themselves in promoting the glory of God, yet Satan resists them. Hence they ever desire, as a matter of no small importance, to have true and faithful teachers to help, to assist and to strengthen them, and also to oppose their adversaries; for if teachers are silent or dissemble, a greater ill-will is entertained towards good princes and magistrates; for when with the drawn sword they defend the glory of God and his worship, while the teachers themselves are dumb dogs, all will cry out, "Oh! what does this severity mean? Our teachers spare our ears, but these do not spare even our blood." It is, therefore, ever a desirable thing for good and pious kings to have bold and earnest teachers, who cry aloud and confirm the efforts of their princes. Such was the feeling of pious Hezekiah, as we may conclude from this passage. The rest I must defer.

Grant, Almighty God, that since thou hast been pleased to gather us as a people to thyself, and to promise that we should be like a spiritual temple for thee to dwell in, — O grant that we may consecrate among us a perpetual habitation for time, and so strive through the whole course of our life to devote ourselves to thee, that thy grace and blessing may never depart from us, but that we may experience more and more that those are never destitute of thy protection who truly and undissemblingly rely on thee, so that thy name may be more and more glorified in us through thine only-begotten Son. — Amen.

We saw yesterday the example which the elders had alleged to deliver Jeremiah from death, — that he was not the first who had threatened the city and the Temple with ruin, for Micah under the reign of Hezekiah had done the same and was not put to death. They hence concluded that it would be a heinous crime were they to slay Jeremiah, and that it would not remain unpunished. They then intimated that the people would commit a most grievous offense, if they killed Jeremiah; and they also added, that vengeance would follow, for the Lord would render them their due reward, if they thus cruelly treated the holy Prophet. It now follows, —

20. And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah:

20. Atque etiam vir fuit prophetans in nomine Jehovae, Urias, filius Semeah ex Cariath-iarim, et prophetavit contra urbem hanc et contra terram hanc secundum sermones Jeremiae:

21. And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;

21. Et audivit rex Joakim et omnes magnates ejus et Proceres sermones ejus, et quaesivit rex interficere ipsum, et audivit Urias et timuit, et fugit et transivit (vel, concessit) in Egyptum;

22. And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt.

22. Et misit rex Joakim viros in Egyptum, Elnathan filium Achobor et viros cure eo in Egyptum:

23. And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people.

23. Et eduxerunt Uriam ex Egypto, et adduxerunt eum ad regem Joakim, qui percussit eum gladio, et projecit cadaver ejus in sepulchra populi (vel, plebis potius.)

Another example is brought forward, partly different, and partly alike, — different as to the king, the like as to a Prophet. Uriah, mentioned here, faithfully discharged his office; but Jehoiakim could not bear his preaching, and therefore slew him. Some explain the whole in the same manner, as though the elders designed to shew that the wicked can gain nothing by resisting God's prophets, except that by contending they make themselves more and more guilty. But others think that this part was brought forward by the opposite party, and the words, "And also," vgm, ugam, favor this opinion; for they may be taken adversatively, as though they said, "But there was another Prophet, who did not speak of the ruin of the city and of the destruction of the Temple with impunity." And this opinion seems to be confirmed by what follows in the last verse of the chapter, Nevertheless the hand of Ahikam, etc.; the particle 'k, ak, is properly nevertheless; but it means sometimes, at least, or only. But in this place, as I shall shew again presently, it retains, I think, its proper meaning; for the Prophet declares, that though he was in great danger, yet Ahikam fought so bravely for him, that at length he gained his cause.

But as to the present passage, both expositions may be admitted; that is, either that the malignants adduced the death of Uriah in order to overwhelm Jeremiah, — or that God's faithful followers intended to shew that there was no reason of acting in this manner, for the state of things had become worse, since King Jehoiakim had cruelly slain God's servant.

But the time ought especially to be noticed. We have seen that this prophecy was committed to Jeremiah, and also promulgated at the beginning of Jehoiakim's reign; but this beginning is not to be confined either to the first or second year; but as he became tributary to the king of Babylon, he afterwards endeavored to throw off the yoke and was at length disgracefully dethroned; hence the beginning of his reign must be during the time that his power was entire. While then Jehoiakim retained his dignity, Jeremiah was bidden to proclaim this message. However this may have been, the King Jehoiakim thus enjoyed a tranquil reign; he was at Jerusalem. It is not therefore said here, that Uriah had threatened the city in his days; but the history is given as of a present thing. One thing then is evident, that this discourse was delivered, when King Jehoiakim was not afar off. His palace was nigh the Temple; his counsellors were present who had come down, as we have seen, on account of the tumult. For the affair could not be hidden; since the priests and the false prophets everywhere inflamed the rage of the people. The king's counsellors therefore came to quell the disturbances. If this part of the address is to be ascribed to the defenders of Jeremiah, then they must have been endued with great courage and firmness, to allege against the king a nefarious murder, and also to condemn him for a sacrilege, for he had not only done an injury to a holy Prophet, but had directly opposed God himself. There are on both sides probable conjectures; for if we follow this opinion, that the servants of God, who favored Jeremiah and sought to deliver him from danger, spoke these words, it might be objected and said, that no such thing is expressed But the narrative goes on continuously, And there was also a man, etc. Now when different persons speak and oppose one another, it is usual to mark the change. It seems then that the whole is to be read connectedly, so that they who first adduced the example of Micah, then added on the other hand, that Uriah indeed suffered punishment, but that thus a crime was added to a crime, so that Jehoiakim gained nothing by furiously persecuting God's Prophet. And that they did not speak of the consequences, ought not to appear strange, for the condition of the city and of the people was known to all, and a more grievous danger was nigh at hand. Hence a simple narrative might well have been given by them; and as they did not dare to exasperate the mind of the king, it was the more necessary to leave that part untouched.

But if the other view be more approved, that the enemies of Jeremiah did here rise against him, and alleged the case of Uriah, there is also some appearance of reason in its favor; the king was living, his counsellors were present, as we have said. It might then be, that those who wished the death of Jeremiah, referred to this recent example in order to have him destroyed, — "Why should he escape, since Uriah was lately put to death, for the cause is exactly the same? Uriah did not go any farther than Jeremiah; he seems indeed to have taken the words from his mouth. As, then, the king did slay him, why should Jeremiah be spared? Why should he escape the punishment the other underwent, when his crime is more grievous?" It hence appears that this view can without absurdity be defended, that is, that the enemies of Jeremiah endeavored to aggravate his case by referring to the punishment the king inflicted on Uriah, whose case was not dissimilar; and I do not reject this view. If any approve of the other, that this part was spoken by the advocates of Jeremiah, I readily allow it; but I dare not yet reject wholly the idea, that Jeremiah was loaded with prejudice by having the case of Uriah brought forward, who was killed by the king for having prophesied against the city and the Temple.⁸

Let us now consider the words; There was also a man who prophesied in the name of Jehovah, etc. If we receive the opinion of those who think that Jeremiah's enemies speak here, then the name of Jehovah is to be taken for a false pretense, as though they had said, "It is a very common thing to pretend the name of God; for every one who claims to himself the office of teaching, boasts that he is sent from above, and that what he speaks has been committed to him by God." Thus they indirectly condemned Jeremiah; for it was not enough for him to pretend God's name, as Uriah, of whom they spoke, had also professed most loudly that he was God's prophet, that he brought nothing as his own, and that he had a sure call. But if this part is to be ascribed to God's true worshippers, whose object it was to protect and defend Jeremiah, to speak in the name of Jehovah, as we said yesterday, was not only to glory on account of the prophetic office, but also to give evidence of faithfulness and of integrity, so as really and by the effect to prove that he was God's prophet, such as he wished to be thought.

They then added, he prophesied against this city and against this land according to all the words of Jeremiah If the adversaries of Jeremiah were the speakers, we see that he was so overpowered, that it was afterwards superfluous to know anything more of his cause; for another had already been condemned, whose case was in no way dissimilar or different; "He spoke according to the words of Jeremiah, and he was condemned, why then should we now hesitate respecting Jeremiah?" We see how malignantly they turned against Jeremiah this example, as though he was condemned beforehand in the person of another. But if these were the words of the godly, they are to be accounted for in another way; what is intimated is, that if Jeremiah was slain, God's vengeance would be provoked; for it was more than enough to shed the innocent blood of one Prophet.

It then follows, And when, Jehoiakim the king, and all his mighty men and the princes, heard his words, etc. This verse seems to favor the opinion of those who conclude that godly men were the speakers; for they spoke dishonorably of the king and his counsellors; the king heard and his mighty men, (powerful men, literally,) and also all the princes; and the king sought to slay him These words, however, may also be ascribed to the ungodly and the wicked, for they wished to terrify the common people by first mentioning the king and then the mighty men and the princes. And to seek to kill him, might also have been excused, even that the king could not bear such a reproach without revenging it; for he saw that the Prophet had taken such a liberty as not, to spare the holy city nor the Temple: The king then heard, and his mighty men and princes; and then, the king sought to slay him

But when Uriah heard it, he feared and fled This passage teaches us that even the faithful servants of God, who strive honestly to fulfill their office, are yet not always so courageous as boldly to despise all dangers; for it is said that the Prophet feared; but he was not on this account condemned. This fear was not indeed blameless; but his fear was such, that he yet continued in his vocation. He might indeed have pleased the king, but he dreaded such perfidy more than death. He, therefore, so feared, that he turned not aside from the right course, nor denied the truth., nor admitted anything unworthy of his dignity or of the character he sustained. His fear then, though wrong, did not yet so possess the Prophet, but that he was ever faithful to God in his vocation. It then follows, that he went into Egypt We hence conclude, that the king's wrath and cruelty were so great, that the holy man could not find a corner to hide himself in through the whole land of Judea, nor even in other regions around. He was therefore forced to seek a hiding place in Egypt.

It is afterwards added that the king sent men, even Elnathan, the chief of the legation, with others.⁹ There is no doubt but that Jehoiakim sent to the king of Egypt and complained that a turbulent man had fled, and that he asked him to deliver him up as a fugitive. So then he was brought back, not through power, but through a nefarious compact, for he was betrayed by the king of Egypt.

It is at length added, that they led up Uriah from Egypt, and brought him to King Jehoiakim, who slew him with the sword, and cast his dead body into the graves of the common people, by way of dishonor; for Jeremiah here calls them the graves of the common people, as we in French call shambles des charniers. The rich are honorably and splendidly buried at this day, and every one has his own grave; but when there is a vast number, the bodies are thrown together, for it would be too expensive to dig a grave for each. It seems also that there was such a practice in Judea, and that God's Prophet was buried in this ignominious manner.

Thus they who spoke intimated that the king's wrath so burned, that he not only put him to death, but followed up his vengeance, so that a new disgrace awaited the Prophet, even when dead, for he was cast among the obscure and ignoble common people.

I have hitherto so explained this passage as to leave it doubtful whether the probability is that the speakers were Jeremiah's enemies or his advocates. And though, as I have declared twice or three times, I reject not the view which is different from that which I embrace, yet it seems most probable to me that the words were spoken by the godly men who defended the cause of Jeremiah. All the various reasons which lead me to this conclusion I will not here specify; for every one may himself see why I prefer this view. The common consent of almost all interpreters also influences me, from which I wish not to depart, except necessity compels me, or the thing itself makes it evident that they were mistaken. But we have seen from the beginning, that the two examples consecutively follow one another, and that nothing intervenes; it may hence be supposed, that the enemies of Jeremiah had previously performed their part. The words themselves then shew that those who commenced the discourse were those who carried it on. And that they did not mention the reason why they adduced this example is not to be wondered at; for the displeasure of the king was feared, and he had given no common proof, in his treatment of the holy Prophet, how impatiently he bore anything that trenched on his own dignity. They therefore cautiously related the matter, and left what they did not express to be collected by those who heard them. But it was easy from their words to know what they meant, — that God's vengeance was to be dreaded; for one Prophet had been slain; what if there was to be no end to cruelty? would not God at length arise to execute judgment when his servants were so unworthily treated? As, then, the words are not completed, it seems probable to me that God's true servants spoke thus reservedly and cautiously, because they dared not to express their thoughts openly.

Further, these words, the king sought to slay him, and the king sent men, etc., are more suitable when considered as spoken by the defenders of Jeremiah than by the ungodly and the wicked; and they also named Elnathan, that they might hand down his name with infamy to future ages. And they lastly added that the Prophet was brought up from Egypt What was very shameful seems certainly to be set here before us, that he was forcibly brought back from that land to which he had fled for an asylum, and also that he was brought to the king, that he smote him with the sword, that is, cruelly killed him; and further, that being not satisfied with this barbarous act, he caused him to be ignominiously buried. All these particulars, as I have said, seem to shew that these words may be more suitably applied to the holy men who defended the cause of Jeremiah than to his enemies. It now follows, —

24. Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.

24. Veruntamen manus Achicam, filii Saphan, fuit cum Jeremia, ne traderetur ipse (vel, ne traderent ipsum) in manum populi ad interficiendum ipsum.

There is here an adversative particle, and not without reason; for the contention is pointed out which had so raged that it became difficult to extricate the holy Prophet from danger. We hence conclude that Jeremiah was in so much peril that it was with great and arduous effort that Ahikam saved him. There is a frequent mention of this man in sacred history, and his name will hereafter be found in several places, and he was left to govern the remnant of the people after the demolition of the city. (2 Kings 25:22; Jeremiah 39:14.)¹⁰ And there is no doubt but that he made progress in religion and was an upright man, and that his virtues were so valued by Nebuchadnezzar that he bestowed on him such an honor. He was soon afterwards slain by the ungodly and the wicked; but there is nothing related of him but what is honorable to him. It was indeed an extraordinary act of courage that he dared to oppose the fury of the whole people, and to check the priests and the false prophets who had conspired to put the holy man to death.

This is the reason why it is in the last place added, that the hand of Ahikam was with Jeremiah; though the people were furious, and the priests would by no means be restrained from persecuting the holy man, yet Ahikam could not be turned from his holy purpose, but persevered to defend a good cause until Jeremiah escaped in safety. It is hence said, that his hand was with Jeremiah; for by hand in Scripture is meant effort, (conatus;) for where there is anything to be done, or any difficulty, the Scripture uses the word hand But as Ahikam exerted himself to the uttermost, not only in aiding the holy Prophet by his words, but also in repressing the fury of the people, and in boldly resisting the priests and the false prophets, the hand in this place means aid; his hand was with Jeremiah, that is, he aided or helped him, so that he was not delivered up into the hand of the people

It hence also appears, as we said yesterday, that the tumult of the people was not immediately allayed, for the false prophets and the priests had so roused their virulence that they became almost implacable. Here, then, is set before us an example of courage and perseverance; for it is not enough for us to defend a good cause when we may do so with safety, except we also disregard all ill-will and despise all dangers, and resist the fury of the wicked, and undergo contentions and dangers for God's servants whenever necessary. We are also taught at the same time how much weight belongs to the influence of one man when he boldly defends a good cause and yields not to the madness of the wicked, but risks extremities rather than betray the truth of God and his ministers. Now follows, —