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

37. Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.

37. Sic dicit Jehova, Si mensurentur coeli sursum, et investigentur fundamenta terrae deorsum, etiam ego rejiciam (vel, spernam) totum semen Israel, propter onmia quae fecerunt, dicit Johova.

He confirms the same thing by another comparison, even that it would be impossible for God wholly to forget his covenant, but that he would again gather his people. Exile might indeed appear as a permanent death; and thus the truth of God might have been brought to nothing; and the covenant could not have been made void without giving the people a sort of right to complain, that they had been deceived. For we know, that though a condition was added to the covenant, yet it was not founded on the integrity of men; and hence it is said, that God is not a liar, though all the Jews were perfidious. (Romans 3:3, 4) Then the Prophet teaches us here, that though God had severely punished the sins of the people, and had resolved to punish them in future, even so as to destroy their city, there would yet be a place for mercy after the people had been chastised.

He had said before that God's covenant with Abraham's children could no more fail than the laws of nature: he now says, that if any could measure the heaven, and investigate the foundations of the earth, that is, penetrate into the very center of the earth, then, he says, I will reject the seed of Israel But God brings before us these strange and impossible things, that we may know that he will at length be reconciled to his people after having justly punished them. And this promise could not have afforded any consolation to hypocrites, because God does not include the whole seed of Abraham, but says, that he would not allow the whole seed of Abraham to perish, for some remnant would continue, according to what is said by Isaiah,

"Though thy people were as the sand of the sea, a remnant shall be saved." (Isaiah 10:22)

God then does not here affirm that he would be merciful to all, but that there would be still some remaining, so that the name of the people would continue immortal: in short, he promises that the Church would be saved, but that the number would be small.

We now perceive the design of the Prophet: he doubtless had regard to the faithful, who might have been overwhelmed with despair, on seeing themselves driven far away from their own country, and having no hope of a return. Then he testifies that God had such a care for the safety of the faithful, that he would gather the scattered seed.

But we must bear in mind what we have said, that this promise is to be confined to the elect alone, for they were alone capable of receiving this favor. As to the unbelieving, who were perverse in their wickedness, God might have wholly cut them off, and yet save the remnants of grace.

Now there is no need here to enter into a subtle discussion, whether the center of the earth can be found out. The philosophers do indeed bring some probable reasons as to the extent of the heavens, and the dimension of the earth is also conjectured by them. But the Prophet's purpose was to declare, according to the common and popular mode of speaking, that God's mercy would be perpetual and immeasurable towards the children of Abraham, like the immensity of the earth and the heavens, which exceeds the comprehension of the human mind.

He adds, On account of all the things which they have done; that is, though they have deserved to die eternally a hundred times, I will yet have a regard to my covenant and my mercy. The Prophet then designedly sets before us here the sins of the people, that we may know that God's mercy would be very great, as that the whole mass of so many evils would not hinder God to forgive them. This is the reason why he says, on account of all the things which they have done. It now follows, —

38. Behold, the days come, saith the LORD, that the city shall be built to the LORD, from the tower of Hananeel unto the gate of the corner.

38. Ecce dies (addunt alii v'ym, veniunt) dicit Jehova, et edificabitur urbs Jehovae e turri Chananeel usque ad portam anguli:

39. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.

39. Et exibit adhuc funiculus mensurae coram ipso (vel, coram ipsa porta) et usque ad collem Gazeb, et circumdabit Goathath,

40. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse-gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.

40. Et omnem vallem (alii legunt in nominativeocasu, et omnis vailis) cadaverum et cineris, et omnes regiones (vel, agri) ad torrentem Kedron usque ad angulum portae equorum versus orientem, sanctitas Jehovae; non evelletur, et non destructur amplius in perpetuum.

Here the Prophet speaks of the rebuilding of the city. I doubt not but that his object was to shew them that the largeness and splendor of the city after the return of the people would not be less than it had been under David in its most flourishing condition. We must, however, first speak of the words before we proceed to the subject.

Behold, the days are coming, saith Jehovah, and built shall be the city It was not as yet destroyed; but the Prophet intimated that its utter ruin was nigh at hand; he therefore makes now their hope to depend on God's mercy alone, as to the deliverance of the people from exile: Built then shall be the city to Jehovah from the tower of Hananeel, etc. This tower was, no doubt, placed in the wall of the city. Almost the same prediction is found in Zechariah 14:10, though there is some diversity in the words; but both the Prophets refer to the same thing. Zechariah's object was to animate the people under this circumstance, because the beauty, greatness, and extent of the city did not at first correspond with what it had formerly been. He then promises that its glory would at length be the same as it had been; and he names there the tower of Hananeel Jeremiah adds, to the gate of the corner The corner, hphnh ephene, is in the singular number; but in Zechariah it is hphnym ephenim, in the plural; and it is thought that corners or corner is thus called metaphorically, because a corner shews two faces while it stands out, and thus two parts appear; but whether it be the gate of the corner or of the corners, it makes but little difference.

He afterwards adds, Yet go forth shall the line of measure before him Some apply this to the gate, because from the gate the line was to be extended to the hill Gareb, and go round to Goath Of these names of places I cannot say much, for we do not know the ancient situation of the city; and the Jews themselves, when they make conjectures about these uncertain things, shew only their own ignorance. However, the greater part of interpreters understand this, — that the city was to be large, as though God promised that he would extend it beyond the walls; and this they illicit from the verb yts' itsa, go forth shall the line, or cord, of measure But when the Prophet says yet, he compares the ancient greatness of the city with that which he perceives it to be hereafter. Then Zechariah seems to promise that it would be such a city as would contain the same measure; for he says,

"Inhabited shall the city be under itself,"

or in its own place. (Zechariah 12:6) As then Zechariah promises that the city would occupy the same place as formerly, I do not conclude anything else from the words of our Prophet, especially as the particle yet intimates the same thing. When it is said before him, I apply this to God and not to the gate; for mention is previously made of God, Built shall be the city to Jehovah; and then he adds, before him I have no doubt but that the Prophet here bids the Israelites to raise up their eyes to God, that they might expect from him what was incredible according to the comprehension of men and of the flesh: then before him, that is, when God restores the city, then Go forth shall the line, that is, he will extend the line to the hill Gareb, and surround Goath

He then adds, And the whole valley Some read, "the whole valley shall be holiness to Jehovah:" and it may be suitably taken, that all the places near to the city were to be holy to God; but this verse may be connected with the preceding, as though he said, extended shall be the line to the whole valley of the carcases and of the ashes The word dsn, dashin, means ashes and fatness; but here it is to be taken for ashes; and it is thought that the place was so called, where they were wont to throw the ashes gathered from the altar, after the sacrifices were burnt: as then there was there a great heap of ashes, the place had this name given to it. Another place was also called the place of carcases, because there a host of enemies had been slain by an angel, in the reign of Hezekiah. As then a great and a memorable slaughter had taken place there, it is thought that it received this name, in order that God's favor might remain known to posterity. If then this name became the monument of God's favor, Hezekiah, I have no doubt, was the cause of it.

It is then added, and all the regions to the brook Kidron It is probable enough that the places here named were outside of the city, for we know that the brook Kidron was not within the city. Then he adds, to the corner of the gate of the horses It is thought that through this gate went forth the chariots of the king when he wished to exercise his horses. It might have been the market-place for horses. Conjectures only have place here; for no one knows of a certainty whether the king had a place of exercise for his horses. But this gate looked towards the east. He says that all the places would be holiness to Jehovah; and then he promises them a quiet and a perpetual condition, It shall not be cut off nor destroyed any more for ever; for which it is said by Zechariah, "there shall be no more chrm cherim, destruction."¹

We now see the design of the Prophet: after having spoken of the return of the people, he adds that the city would again become splendid and large, as it had been; for the land continued in a state of disorder until the restoration of the city, as God had there chosen a habitation for himself. And as the Temple had been built there, it behoved the Israelites, wherever they dwelt, ever to direct their eyes to the Temple and the sanctuary of God, that they might live under his protection. Except, then, the city had been built again, the goodness of God could not have been really enjoyed; for a sort of desolation would have otherwise ever presented itself to the eyes of the people, as the city was as it were the banner under which God protected them. This then is the reason why the Prophet expressly announced this prophecy respecting the future restoration of the city.

Now, when he says that the city would be built to Jehovah, he intimates what was especially expected by the Jews, that that city would again be holy; for if it only flourished in wealth and power like other cities, it would have been but a small comfort to the Israelites. But he points out here a difference between Jerusalem and all heathen cities; for God was, as it were, the architect of that city, as it is said in the Psalms,

"He himself founded it," (Psalm 87:5) and further,

"His foundations are on the holy mountains,"

and this ought to be understood of himself. (Psalm 87:1) The meaning is, that God would again care for that city, as the Temple would become as it were his royal throne and earthly sanctuary. At the same time when the Prophet affirms that the extent of the city would not be less than it had been, we see that this prophecy must necessarily be referred to the kingdom of Christ: for though Jerusalem before Christ's coming was eminent and surrounded by a triple wall, and though it was celebrated through all the East, as even heathen writers say that it excelled every other city, yet it was never accomplished, that the city flourished as under David and Solomon.² We must then necessarily come to the spiritual state of the city, and explain the promise as the grace which came through Christ.

But we must especially notice what is said, that it would be holiness to Jehovah, and also that no ruin or destruction would be dreaded any more. Had the condition of the elect people been the same as that of other nations, the promise of restoration would have been small and of no great moment; for it would have been better for them to dwell in exile where they inhabited a pleasant and fertile country. But the Prophet here commends a privilege with which God had favored the children of Abraham above all other nations, when he adopted them as his peculiar people. There is however to be understood an implied contrast between the profanation which then prevailed, and the sanctification which is here promised. The Jews had so polluted the land that it differed nothing from other countries; and God, as Ezekiel says, had thence migrated, (Ezekiel 8:6) and we know that the Temple was called by the prophets the den of robbers, (Jeremiah 7:11) and that the city was also compared to Sodom and Gomorrah. (Isaiah 1:10) Hence the Prophet here promises that the city, with its whole vicinity, would be holy to God, because God would cleanse it from all the defilements by which it had been polluted: and he also claims this as his own work, for to sanctify is a work peculiar to himself.

The promise of perpetual favor is added, as it is also done by Zechariah; for it would not be sufficient to have God's mercy promised to us for a short time, except its perpetuity were secured. The Prophet then promises now that the course of God's benefits would be permanent;. The city indeed was again destroyed by Titus, and at length wholly demolished by Adrian; but this fact does not militate against this promise; for as we have said, God gave some taste of his favor in the external aspect of the city until Christ came; but after Christ was manifested, the heavenly Jerusalem became the object to be sought, for all the types and shadows then ceased. The perpetuity then of which the Prophet speaks, is that which corresponds with the character of Christ's kingdom, and is therefore spiritual. Moreover, this passage teaches us that the Church will be perpetual, and that though God may permit it to be terribly shaken and tossed here and there, there will yet be ever some seed remaining, as long as the sun and the moon shall shine in the heavens, and the order of nature shall continue; so that all the elements, everything we see with our eyes, bear evidence to the perpetuity of the Church, even that it will ever continue: for though Satan and all the world daily threaten its ruin, yet the Lord will in a wonderful manner preserve it to the end, so that it will never perish. This is the import of the passage. Another prophecy follows.

1. The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuehadrezzar.

1. Sermo qui datus fait Jeremiae a Jehova anno decimo Zedechiae regis Jehudah; hic annus est decimus octavus Nabuchadnezer:

2. For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house.

2. Et tunc exercitus regis Babylonii obsidebat Jerosolymam, et Jeremias propheta erat indusus in atrio custodiae qum est in palatio regis Jehudah;

3. For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it;

3. Quia incluserat ipsum Zedechias rex Jehudab, dicendo, Quare tu prophetizas dicendo, sic dicit Jehova, Ecce ego trado urbem hanc in manum regis Babylonii, et capiet eam.

The Prophet here declares, that though he was shut up in prison, the Word of God was not bound, and that he himself was not less loose and free in his confinement than if he rambled through the whole city and visited all the lanes and the streets. He then did not desist from his office as a Prophet, though he was cast into prison. And thus we see that the course of heavenly truth cannot be impeded, how much soever the world may rage against all its ministers, and bind them in order to make them mute: and then also we see here that the constancy of the Prophet was invincible, because he was not cast down with fear, though he was a captive and not beyond the reach of danger; for we find that even then he proceeded in the discharge of his office.

He points out then the circumstances of that time, and not without reason, when he says, that he was then shut up in prison, and also mentions the year, even the tenth of Zedekiah and the eighteenth of king Nebuchadnezar.³ It was about the end of the ninth year that the army of Nebuchadnezar came up to Jerusalem; the city was besieged for two months in that year. The tenth year followed, in which this vision was given to the Prophet. The siege continued for a year and a half; but there was some interruption; for the Egyptians came to its aid. Thus for a short time, while the Chaldeans went to meet them, it had some liberty. But the Egyptians, as we shall hereafter see, were forced to retire in disgrace, and afterwards suffered punishment for their audacity and rashness. It was then about the middle of the siege that God, as we shall see, foretold to the Prophet the future return of the people. But though God shewed a regard for the miserable exiles, he yet at the same time confirmed what he had previously said of his future vengeance; for the people could not be restored before they had been driven into exile. It was indeed a dreadful instance of hardness and obduracy, that having been so often scourged they received no benefit. They had experienced the heavy judgment of God under Jehoiakim, and also under Jeconiah; but the memory of these calamities had soon vanished, and they lived as securely as though they had never heard a word from the mouth of Jeremiah: and he was not the only one who had threatened them, but there were before him Isaiah and others, and at the same time with him was Ezekiel, who had been exiled into Chaldea. Then from the number of years we conclude how great must have been the obstinacy of the people.

At the same time we must observe how seasonable was this prophecy for alleviating the minds of the godly, as they were not far from extreme calamity; for it was in the eleventh year of Zedekiah and in the fourth month that the city was taken and demolished, the people driven into exile, and the Temple burnt. Then there were not more than six or seven months, perhaps, to the time of their utter ruin; there is indeed no mention made here of the month in which the Prophet received the vision, but the tenth year is only mentioned. Now, the city was taken at the beginning of the eleventh year, as we have stated. Hence then comes more fully to light the extreme perverseness of the people; for while the enemy surrounded the city, they held Jeremiah captive. He had already foretold many years past what experience then taught them to be true. For forty years he had not ceased to cry out and to strive by warning, exhorting, and threatening them to lead them to repentance. As then nothing new happened to them, and as they found by the evils which came on them that Jeremiah had been a true and faithful servant of God, what was their object in shutting him up in prison? was not this to carry on war with God? for what had they to do with Jeremiah? He had not evidently acted a private part, nor had he only dreamt of what he had so often foretold them. Then they did not fight with a mortal man, but like the giants they dared to raise up their horns against God himself.

For the same reason also, he calls himself a Prophet This indeed he often did, but there is no doubt but that the indignity offered to him is pointed out, that even at the time when the Chaldeans surrounded the city with their army, Jeremiah the Prophet was shut up in the court of the prison. He might have only said, that Jeremiah was shut up, but for honor's sake he assumed the title of a Prophet, that hence might appear more evidently the baseness of the people's contumacy, that though they perceived that God was angry with them, they yet ceased not from their presumption; for they then held the Prophet in prison as though they were fighting with God himself. We know that fools, according to the old proverb, being chastised, become wise. If then the Jews had a particle or a spark of wisdom, they might have been so subdued by evils and calamities as to cast aside their haughtiness and obstinacy. But we see that they were untameable, and through a mad fury persisted in their wickedness; for though besieged by their enemies, they yet attempted to hold God as it were captive in the person of his servant.

As to the court of the prison, I doubt not but it was a milder sort of imprisonment, for we shall hereafter see that the Prophet prayed that he might not be thence thrown into the dark prison where he had been. He sought it as no common favor to remain in some prison; and he was as yet exposed to the mockeries of all. However this may have been, we see that the people had then become nothing better, though they had already been chastised and scourged by God.

We ought at the same timeto bear in mind what I have already said, that though the ungodly sought in all ways wholly to extinguish the word of God, they yet did not attain what they wished; for God broke through all hinderances, and continued the course of his word notwithstanding all their attempts. And this ought to be carefully noticed, for we see at this day all sorts of contrivances made by the wicked to impede the course of celestial truth. Let then this history be remembered, that though Jeremiah was a captive, yet his word was free and his tongue at liberty, as Paul also boasts, that though he was bound with chains, yet God's word was not bound. (2 Timothy 2:9)

Then the reason is added why he was shut up in prison, — he had dared to prophesy against the city and the king himself. It was no wonder that the king's mind was exasperated when Jeremiah boldly said that he would come into the hands of his enemies, for he had not only spoken of the ruin of the city, but also of the fall of the king; he had said that he would be brought before king Nebuchadnezar, and be led to Babylon, and be there until God visited him. We know how delicate are the ears of kings; it was then no wonder Zedekiah became incensed against Jeremiah; but yet he ought to have been softened and humbled when he found that this oracle had come from God. That he then still kept Jeremiah a prisoner, proves his madness and stupidity, for he had no regard for God. I shall proceed with the subject to-morrow.

Grant, Almighty God, that since we cease not daily to provoke thy wrath against us, we may be warned by thy word and repent, and so humble ourselves before thee that we may anticipate the rigor of thy judgment, and that being also chastised by thy hand, we may not become hardened, but be submissive to thee and teachable, and so profit under thy discipline, that being at length wholly devoted to thee, we may have no other object than to glorify thy holy name, until we shall become partakers of that glory which thine only-begotten Son has obtained for us. — Amen.

We began yesterday to speak of the presumption, and also of the madness of King Zedekiah in keeping the Prophet in prison, while he was yet besieged by his enemies, as it had been foretold. He saw that Jeremiah had spoken as from the mouth of God, for the accomplishment of the prophecy proved that he had brought forward nothing rashly, but what had been committed to him from above; and yet he did not throw aside his own perverseness. The words themselves shew sufficiently that he was wholly blinded, for he said, Wherefore dost thou prophesy to us, The Chaldeans will come and take this city? It was not indeed the design of this foolish and insane king to close the mouth of the Prophet, and, at the same time, to confess that he had a command from God; but thus it is commonly with the wicked, they assail as it were blindly the servants of God, without any judgment or discrimination. Were any one to ask them, whether they mean openly and professedly to resist God as their judge, they would deny it; but yet they cannot bear to be warned and reproved. Here then, as in a mirror, we see how madly all the wicked resist God, and try as much as they can to extinguish his Spirit. In short, they may, indeed, concede some authority to God, provided they be allowed to live without having anything said against their lusts by his prophets. There is yet no doubt but that the king was especially exasperated by the following words of the Prophet, —

4. And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes;

4. Et Zedechia rex Jehudah not effugiet e manu Chaldeorum, quia tradendo tradam in manum regis Babel, et loquetur os ejus cum ore illius, et oculi ejus octrios ejus videbunt.

When, therefore, the king saw that he would not be exempt from the common judgment, he was especially displeased with Jeremiah; for kings seek to be exempt from all laws, and when they allow the people to be reproved, they yet wish themselves to be deemed sacred. As then Jeremiah classed the king Zedekiah with all the common people, it was a thing not to be endured by a proud king. Hence his indignation was such, that he shut up Jeremiah in prison; and he became implacable, even when God's hand pressed hard on him. It afterwards follows, —

5. And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the LORD: though ye fight with the Chaldeans, ye shall not prosper.

5. Et Babylonem abducet Zedechiam, et illic erit usque dum visitavero ipsum, dicit Jehova; quando proeliati fueritis adversus Chaldeos, no, prospere vobis cedet?

He follows the same subject, Lead, he says, will King Nebuchadnezar Zedekiah captive; and he will remain in exile until I shall visit him. Some understand this time of visiting of his death, for it is certain that he died in Babylon; and as his condition was not improved like that of Jeconiah who was taken from the filth of a prison to the table of the king, this exposition at the first view seems probable, that is, that he was worn down to death by poverty and disgrace. It, however, seems that some alleviation was promised, if indeed a certain kind of death may be deemed a favor; for he was not slain with the sword; and though he was not restored to his own country, there is yet nothing improper in this way of speaking, that he would be in exile until he was visited, for nothing particular could be hence concluded; and we shall hereafter see that when dead he was buried honorably and with mourning. It is then no wonder that God points out here a time of favor, though Zedekiah was never restored to his own Country, and we know that his eyes were plucked out by King Nebuchadnezar, after having been tried and condemned. But this favor of God, however, is not here without reason mentioned, for Nebuchadnezar at length treated him more kindly, at least as far as his burial was concerned: Lead him, then he says, shall Nebuchadnezar into Babylon, and he shall be there until I shall visit him; that is, he shall remain an exile in a filthy prison, and there he shall pine away and be destitute of all help; he shall be then as one of the lowest, and shall, in short, drag on life ignominiously until the time of my visitation.

He lastly adds, When ye fight against the Chaldeans, ye shall not succeed Here the Prophet meets those foolish notions which still filled the minds of the Jews, so that they did not submit to God nor humble themselves under his mighty hand; for there was yet a large number of men, and the city had strong fortifications. As then they saw that they were furnished with men and forces, they were still confident; and then they became hardened on account of the length of the time they had sustained the siege. When enemies make the first attack, fear fills the minds of all; but when the event disappoints them, then they who before trembled gather courage. So it was with the Jews; for when the city was first encompassed by the Chaldean army, the miserable inhabitants no doubt were greatly terrified; but when they saw their enemies stopped, and effecting nothing by their attacks, they then hardened their hearts more and more. For we must notice what I said yesterday, that they had been besieged probably six or eight months when this vision was given to Jeremiah. Hence it was that their confidence was greater. But the Prophet repels this folly by saying,

"Ye fight against the Chaldeans, but the issue will be unsuccessful; for God will lay you prostrate before your enemies, for with him ye carry on war."

The sum of this introduction is, that Jeremiah was then shut up in prison, and that the king continued in his contumacy, though God's hand pressed hard on him; and then the cause of this is set forth, even because he boldly threatened the king and the city, and deelard that God's vengeance was nigh them, so that the king would be led into exile and the city taken and plundered by their enemies. It now follows, —

6. And Jeremiah said, The word of the LORD came unto me, saying,

6. Et dixit Jeremias, Fuit sermo Jehovae ad me dicendo,

7. Behold, Hanameel the son of Shallum, thine uncle, shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it

7. Ecce Chanameel filius Sellum patrui tui yenit ad to (aut, venturus est ad to) qui dicet, Eme tibi agrum meum qui est in Anathoth; quia tibi jus affinitatis (vertunt, jus redemptionis, sed redemptio illa refertur ad affinitatem, vel cognationem, jus ignitur cognationis) ad emendum.

8. So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the LORD.

8. Et venit ad me Chanameel filius patrui mei, sicut loquutus fuerat Jehova, ad atrium custodiae, et dixit mihi, Eme agedum agrum meum qui est in Anathoth, quod oppidum est in terra Benjamin, quia tibi jus haereditatis (vel, possessionis; yrs significat proprie haereditario jure possidere) et tibi redemptio; eme tibi: tunc cognovi quod hic esset sermo Jehovae.

9. And I bought the field of Hanameel, my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver.

9. Et emi agrum ab ChanameeI filio patrui mei qui erat in Anathoth, et appendi ei pecuniam, septem siclos et decem nunmxos argentcos.

10. And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances.

10. Et scripsi in libro et obsignavi, et contestatus sum testes, et appendi pecuniam in statem (vel, in lancibus; est in auribus, sed metaphorice trutinam in duali numero vocant aures)

11. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open:

11. Et sumpsi librum emptionis obsignatum ex praescripto et ritu (vel, more, vel, statuto) et apertum.

12. And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel, mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.

12. EL dedi librum emptionis Baruch filio Neriae filii Maassiae coram oculis Chanameel patruelis mei, et coram oculis testium qui scripti erant in libro emptionis, coram oculis omnium Judaeorum qui sedebant in atrio custodiae;

13. And I charged Baruch before them, saying,

13. Et praecepi Baruch coram oculis ipsorum, dicendo,

14. Thus saith the LORD of hosts, the God of Israel, Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days.

14. Sic dicit Jehova exercituum, Deus Israel, Sume Flbros istos, librum emptionis hunc et obsignatum et librum apertum (hoc est, tam obsignatum quam apertum hunt librum) et pone cos in vase testacco, ut perstent ad multos dies, (nunc sequitur applicatio visionis:)

15. For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.

15. Quia sic elicit Jehova exercituum, Deus Israel, Adhuc ement domos et agros et vineas in terra hac.

The whole of this passage ought to be read together, for the Prophet at large explains how and by what symbol this prophecy had been confirmed. Now the purpose of the whole is to shew that after a long time the Jews would return to their own country, for God would restore them, and their captivity would have an end. God's design, then, was to give them a hope of deliverance, but yet they were admonished to wait patiently for the end of their exile.

Let us now come to the external symbol. The Prophet was commanded to buy a field of his uncle's son. Now this appeared strange, for the enemies had taken possession of that part of the country, and none of the Jews could then venture to go out to their own fields. As then they were deprived of the very sight of their own fields, the Prophet must have appeared to have been beside himself when he bought a field in the possession of enemies. But in this way God intended to shew, that after the Jews had for a time been deprived of the possession of the land, they would again return to it, so that every one would recover his own right, and thus everything would become completely their own, that is, after God had shewed them mercy.

But in the first place, let us see whether this was, as they say, a naked vision, or a real transaction. Some think that it was exhibited to Jeremiah by the prophetic Spirit; but it may be easily gathered from the context that the field was actually bought. It is first said, that the word came to Jeremiah; but shortly after it is added, that after his uncle's son came, Jeremiah was informed that the whole business was directed by God. God then foretold the Prophet what was to be, Behold, Hanameel the son of Shallum, thine uncle, shall come to thee, and shall offer to sell his field to thee. This is what God said to the Prophet; and thus far we may say, that Jeremiah was informed of what was to be either by a dream or a vision; but when he afterwards adds, that Hanameel himself came, and that Jeremiah testifies that he now knew that it was from the Lord, there is no doubt but that it is a real narrative. God then inducedHanameel to come to Jeremiah and to offer him the field on sale, and to ask him to buy it, because he was the next heir, and therefore had the right of redemption. We then perceive that it was a communication from above, but then the reality was connected with it, for Hanameel came and sold the field before witnesses; and all this was necessary, not so much on account of Jeremiah as of the whole people, and especially of the faithful, for whom this prophecy was particularly designed; for God did not intend this to be a common treasure, but laid it up for his chosen people, as we may gather from the conclusion.

Before Hanameel then came, the Prophet was instructed that nothing was done unadvisedly, but that God had arranged and ordered the whole. He was then commanded to buy the field, and as it were to cast away his money; for who would not have said that it was the same thing as to throw it away? And then we are to notice a circumstance as to the time; for the Prophet was then in danger of his life, to what purpose then was the field to him? We have also said that he could not have a free access to it, had he not been shut up in prison; for he could not have ventured to go out of the city. It was then a most strange and ridiculous purchase according to the judgment of the flesh; for Jeremiah squandered away his money, and the possession of the field was only imaginary. But yet as God would have him to buy it, he spared not his money, but purchased the field from his uncle's son.

He then says, that Hanameel his uncle's son came, as Jehovah had spoken, that he came into the court of the prison, and that he spoke to him as God had foretold. As to the end of the verse, it may seem strange that the Prophet says, that he now knew that the word came from God: for if he before doubted, where would be the certainty as to the prophetic spirit? He had already received a vision; he ought to have embraced what he knew had been foretold to him from above, even without any hesitation: but it appears that he was in suspense and perplexity. It then seems an evidence of unbelief, that he did not put a full and all entire trust in God's testimony, and was not fully persuaded as to the heavenly oracle, until he saw the whole thing really accomplished. But it is right to distinguish between the knowledge received from the revelation of the Spirit and experimental knowledge, as they say. The Prophet therefore did not then for the first time learn that God had spoken, but as he was confirmed in the certainty of his faith, and in the thing itself, there is no inconsistency; for nothing is taken away from the credit and authority of God's word, when the reality and experience confirm us; and thus God often has a regard to the weakness of his people. Jeremiah then relied on God's oracle, and was fully persuaded that he was directed from above to buy the field; but afterwards, when Hanameel came to him, the event was as it were the sealing of the vision: then the truth of God was more and more confirmed in the heart of the Prophet. This, as I have said, was experimental knowledge, which detracts nothing from the credibility of the word, but is rather a help and a comfort to human infirmity. In this sense it was that he said, that he now knew it; and thus he intended also to make others to believe the prophecy. For when the faithful compare a vision with its accomplishment, this consent and harmony, so to speak, avails not a little to confirm their faith, that as when in one part they hear that God had spoken, and when in another they see that what the Prophet had been taught was really fulfilled.⁴

He afterwards adds, that he bought the field of Hanameel his uncle's son, which was in Anathoth, in the land of Benjamin There is nothing superfluous in these words, for though the Prophet speaks of places well known, yet he had a regard to the time of the purchase, for the land of Benjamin was then in the power of enemies: the Jews had been reduced to such straits that they were not safe at Jerusalem. Anathoth was a village, as it was well known, exposed to the ravages of enemies, and was seized on as a prey at their first coming. And he adds, in the land of Benjamin, for it was nigh the borders of Judah, but it had been forsaken by its inhabitants, and all had fled to Jerusalem. As then the land of Benjamin had no inhabitant, it was by no means reasonable for the Prophet to pay even the smallest sum for a field there.

It may now be asked, how could Hanameel, who was of the Levitical order, sell a field, for we know that fields did not belong to the Levites, and that they had tithes for their inheritance. (Numbers 18:21) But this is to be taken for a suburban field, for they had the suburbs, and each had a meadow: they neither ploughed nor reaped, nor was it indeed lawful for them, according to the law, to labor in agriculture, but they fed cattle and sheep: and this is proved by the smallness of the sum given; for what was the field sold for? for seven shekels and ten pieces of silver.⁵ We hence see that it was not a large field, but only a meadow like a garden; for the price would have been larger, had it been some acres of land. Then the difficulty here is easily removed, for Hanameel sold to Jeremiah a small meadow, as every Levite had in the suburbs a meadow to feed his sheep or his cattle; at the same time none of them had large herds, but each had a cow or two. This, then, is what we are to understand by the field.

The Prophet adds, that he wrote a book, that is, the writing of the purchase; for sphr sepher, means in Hebrew, not only a volume, but what we call a document, and the Latins tablets, (tabulas) Then he says that the writing of the purchase was made, and then it was sealed, not as we do by appending a seal to it, but it was closed up, as the custom then was. He also adds, according to the law and custom; and at last he says that another writing was made which remained open; and it is thought that the open writing means what we call a copy; and so the sealed writing was deposited in a chest, and the open copy could be referred to at any time.⁶ Though the Prophet alludes to a common custom, yet I doubt not but that he wrote this prophecy on rolls, one sealed and the other open, in order that those who were then living might receive some benefit from his doctrine, and also that the authentic copy, or the original itself, might remain for posterity, as we shall hereafter see. And doubtless God not only intended to strengthen the hope of the faithful after the completed time of exile, as this prophecy would he dormant for seventy years; but he designed also that it should be then of use, so as to be a support to them in their sufferings. There was also another benefit to be derived from this prophecy, even that the Jews while in exile might begin to entertain hope, and remembering this vision, might feel assured that God would be their Deliverer, according to what he had promised.

This then was the reason why two writings of the purchase were made, the sealed and the open.⁷ The open had a present benefit, as it would make the faithful to go more willingly into exile, and calmly to submit to the chastisement allotted to them by God; and for this reason the Prophecy was to be open to all. It was also sealed, in order that after the lapse of seventy years it might animate the godly, and inspire them with the hope of their promised deliverance. This, therefore, is the reason, as I think, why the Prophet relates that he made a writing and sealed it, and then that he made another writing which remained open.

He afterwards adds, that he gave both to his scribe Baruch, the son of Neriah, the son of Maaseiah, in the presence of Hanameel, and in the presence of the witnesses who had subscribed the writings, and in the presence of all who stood there, that is, in the court of the prison. Hence we may again plainly conclude, that he is narrating a real history, and not a vision exhibited to him: the seller, Hanameel, was present together with witnesses and other Jews; and he says that he gave up the writing with certain orders, for otherwise it would have been merely the delivering up of a book. If he had only deposited it with Baruch, the people would have learnt nothing; but the orders are added, I charged Baruch, saying, etc. We hence may also conclude, that this oracle was given to the Prophet, not only that it might continue for posterity, even after the time of exile was completed, but that it might also be then published and made known to all the Jews. He then says, Thus saith Jehovah He had not yet shewn the design of the prophecy; but when he said that the affair was carried on by the command of God, he rendered them all attentive. Take, he says, these writings, and put them in an earthen or a potter's vessel It seems strange that he did not bid him to put them in another kind of vessel, for that vessel might become decayed, and so the writings might have perished. But we know that even the most precious treasures are deposited in earthen vessels. It is then no wonder that God commanded the prophecy to be put in an earthen vessel. Were any one disposed to understand something more refined, it might be said, that the promise, which apparently was not very firm, was an earthen vessel; for what is more frail than a voice which is dissipated into air? The Jews were driven into exile; they had heard from the mouth of Jeremiah, that the prefixed period was seventy years: but they might, in the meantime have despaired, since only the sound of the voice had reached their ears. However this may be, since the oracle, which was a pledge of deliverance, had been laid up in an earthen vessel, it remained safe and undecayed, because the treasure had been deposited there by God's command.

He says, That they may continue for many days By these words he intimates that the prophecy would not only be profitable to the Jews, who were to be driven soon after into captivity, but also to their posterity, who were not yet born, and that they might know that this prophecy would stand valid after their death, for we ought not to measure the faithfulness of God by the extent of our life. This, then, was the reason why this clause was added: the prophecy was to be preserved in earthen vessels, that it might remain safe and secure for many days, that is, until God delivered his people.

Grant, Almighty God, that since we have at this day the evidence of eternal salvation sealed in earthen vessels, and thou invitest us to the hope of that blessed inheritance by the voice of men, — O grant, that we may not judge of the permanence of thy faithfulness by the appearance of those whom thou hast made our ministers, but relying on thy perpetuity, may we never doubt but that that life will be kept safe for us, which now every moment seems to vanish away, until at last we shall come to the full fruition of it in Christ Jesus our Lord. — Amen.