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

I did not, in the last lecture, fully explain the passage in which the Prophet announced the burning of the city. After having spoken of the city, he mentions the houses on which they had offered incense to their idols, and poured out libations He then expresses the cause why so heavy a vengeance from God awaited that holy city, even because its houses had been polluted by superstitions. And he says, that incense had been made to idols on their tops or roofs; for the roofs, as it appears from many parts of Scripture, were places, as it were, to walk in; and we know that idolaters ever sought high places, as they imagined that they were thus nearer to God. Then the design is to shew, that the punishment of which the Prophet had spoken, was not too severe, because all the houses had been contaminated by many sacrilegious acts.

He first mentions Baal, and then foreign gods Baal, we know, is sometimes taken specifically, and sometimes includes all sorts of idols, and yet the Prophets often used the plural number, and called them Baalim, that is, patrons; whom the Jews thought that they were first to propitiate, in order that they might in the same manner pacify God. For superstition is never satisfied with the one only true God, but seeks many gods, as we shall hereafter see in the 35th verse (Jeremiah 32:35), where Molech is mentioned, being added to Baal. And the Prophet says here, that they had poured libations to foreign gods We hence see that Baal includes idols of every sort.

He adds, that they might provoke me By these words God intimates, that no ignorance could have been pretended by the Jews, for they had been more than sufficiently taught from the Law how God was to be worshipped; and a rule had been also prescribed to them to worship God alone: but they worshipped many gods, and according to their own fictitious superstitions. Justly, then, does God here complain that they had, as it were, purposely provoked him, for ignorance could not have been made a pretext, since the doctrine of the Law was sufficient to guide them. It now follows —

30. For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD.

30. Quia fuerunt filii Israel et filii Jehudah tantummodo parrantes malum in oculis meis a pueritia sua; quia Israel tantummodo fuerunt provocantes me in opere manum suarum, dicit Jehova.

He amplifies the sin of the people, that they never departed from their vices. And he mentions the ten tribes, and also the tribe of Judah. The ten tribes, we know, had departed from the pure worship of God, when as yet true religion continued at Jerusalem. By mentioning then the children of Judah, he no doubt aggravated their guilt, intimating that they had fallen together with the Israelites, while yet they had for a time been preserved. The Israelites had become degenerated, afterwards the whole seed of Abraham became implicated in the same defection, so that they forsook the true worship of God. But afterwards he mentions only the children of Israel, but he includes also the tribe of Judah. For it ought to be observed, that when Scripture connects Israel with Judah, Israel then means the ten tribes, and that for the sake of honor or reproach the house of Judah is referred to separately; from the kingdom of Israel; but that when Israel is alone mentioned, it includes generally all the children of Abraham without exception. So it is in this place, when he says that the children of Israel and the children of Judah had done nothing but provoked God. Afterwards he mentions only Israel, and includes the twelve tribes.

But he says that the children of Israel and of Judah had only provoked him from their youth The particle 'k ak, is sometimes taken as an affinnative, and sometimes as an adversative, but, or nevertheless; and this latter sense would be suitable, were the context to allow it. I am inclined to agree with those who render it "only;" and the Prophet seems to have removed all ambiguity, for he not only says, that they had done, but that they had been doing evil, which is a mode of speaking that intimates a continued action; they had then been doing evil, that is, they never ceased. And he confirms this declaration by saying 'k, ak, only, that is, their purpose had been nothing else, or all their study has been no other than to provoke me without end and measure.¹ We hence see that every ground of complaint is taken away from the Jews, because God, by long forbearance, had deferred his vengeance, for he might have punished them many ages before. As then they had never ceased to provoke God, the rigor shewn to them could not have appeared too much, for he had, in his goodness, invited them to repentance, but with no effect.

And from their youth here is not to be understood of individuals, but is to be extended to the whole people; and so youth is to be taken for the time of their redemption, as we shall hereafter see. For the Church was in a manner then born, and in the desert, when they had been recently brought to the light, for God had delivered them from the darkness of death. In their very childhood they began to provoke God; from that time they had always been perverse in their wickedness.

The meaning then is, that the people of Israel had been of such a perverse disposition that it became necessary at length to punish them severely, for they ceased not to add evils to evils. And the particle 'k ak, shews their aggravated guilt, because they applied their whole minds to provoke God, and had been ingenious in devising superstitions, by which they polluted the worship of God: They have then, he says, been only doing evil

And he adds, with the work of their hands This explanation is added, because the Israelites might have raised a clamor, and asked what that evil was. God had indeed shewn sufficiently that it availed them nothing to seek evasions, for he had made himself their judge when he said, before my eyes; for by these words the Prophets intimate that a right judgment cannot be formed of men's works by themselves, for willing or unwilling, they must stand or fall according to the judgment of God. Whenever then God declares that men have sinned before his eyes, he means that it is in vain for them to seek subterfuges, by alleging their good intentions, as they are wont commonly to say, because with him is the authority to judge. But this truth he confirms, when he says, that they had provoked him by the work of their hands² By the work of their hands the Prophet means the superstitions will tell the people had invented for themselves. And we must ever bear in mind the contrast between God's commands and the works of our hands, for whatever we obtrude on God besides his Law is the work of our hands; but obedience is better than sacrifice. Then God here expressly condemns all the inventions of men, as though he had said, that however men may delight in their own superstitions, they are yet impious and detestable, for it is not lawful to devise anything. For God having given us his Law, has left nothing for us to do, except to follow what he has commanded; and when we turn aside and add something of our own, we do nothing but what is sacrilegious. It now follows —

31. For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face,

31. Quia ad tram meam et excandescentiam meam fuit mihi urbs ista ex quo die aedificarunt eam ad diem hunc usque, ad tollendum ipsam e conspectu meo;

He confirms what we have just said, even that God, however, severely he might punish the Jews, would not yet exceed due limits in his judgment, because their iniquity had reached the highest pitch. It was a dreadful judgment when the city was wholly demolished by fire, and the Temple destroyed. Hence the atrocity of the punishment might have driven many to complain that God was too severe. Here he checks all such complaints, and says, that the city had been built as it were for this end, even to provoke him, as we say in French, Elle a este faite pour me depiter, pour me facher. Some read, "Reduced to me has been the city;" but they pervert and obscure the meaning. It might more properly be rendered, "The city has been destined to me for my wrath and indignation." But the meaning which I have given is simpler. Thus the words 'phy, aphi, and chmty chemeti, are to be taken passively, even that the city Jerusalem had been in a manner devoted to this madness, so that it ceased not to inflame more and more against itself the vengeance of God. In a word, he repeats in other words what he had before said, even that the children of Israel did nothing else than provoke God by their misdeeds.

There is then nothing new said here, but as it was a thing difficult to be believed, the Prophet dwells on it, and says, that the city Jerusalem had been for the wrath and indignation of God, from the time in which it had been founded And we may gather from the end of the verse that this is the true meaning, for he says, Even to this day, that I should remove it from my sight; as though he had said, that the Jews had made no end of sinning, so that it was now quite the time to punish a people so wicked, whose impiety was un-healable. And he points out their persistency when he says, even to this day³ For the people had not only begun to sin in the wilderness, but they pursued in a regular course, so to speak, their impiety, so that at no age, in no year, in no day, did they cease from their vices. Here then is pointed out their constant habit of sinning. It follows —

32. Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.

32. Super omne malum (vel, propter omne malum) filiorum Israel et filiorum Jehudah, quod patrarunt ad provocandum me, ipsi, reges eorum, proceres eorum, sacerdotes eorum et prophetae eorum, et viri Jehudah et incolae Jerusalem.

This verse is connected with the last: God had complained, that the city had been so perverse in its character, that it seemed to have been founded and built for the purpose of seeking its own ruin by its sins. He confirms that declaration by adding, On account of all the wickedness of the children of Israel, and of the children of Judah. By all the wickedness or evil, he means what he before said, that they had been doing only evil, for they had offended not only in one thing, but had abandoned themselves to impiety, so that there was nothing pure or honest among them; for they had given themselves up to impiety, so that they omitted nothing that was calculated to provoke God. A universal blot is extended to every part of life, as though he had said, that they were imbued with so much wickedness, that no sound part remained in them. It is possible for man's body to labor under one or two diseases, while there may be soundness in some of the members; but the Prophet means here, that the Israelites had become so corrupt, as it is said in Psalm 14:1, that nothing remained whole among them.

Now God condemns here all ranks of men: in the first place he says, that the kings had sinned; for they not only themselves had forsaken the true worship of God, but had become the cause of defection or apostasy to others. To kings he adds princes, or counsellors, and then priests and prophets. And, doubtless, the kings with their counsellors ought to have been one eye, the priests and the prophets the other; for the two eyes in a true and legitimate government are the judges and the pastors of the Church. But the Prophet says, that the kings and their counsellors had been ungodly, and then that the priests and the prophets had been implicated in similar crimes. And it was indeed something monstrous to see such blindness and madness in those priests whom God had, by a hereditary right, set over the Church as the interpreters of the Law, according to what is said,

"The priest's lips should keep knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of hosts." (Malachi 2:7)

And when the priests failed in their office, either through ignorance or sloth, God raised up prophets in their place, and his purpose was to prevent by such a help the ruin of his Church. But Jeremiah says, that the prophets had become like the priests.

This passage deserves to be carefully noticed; for we see how delighted many are when the Church is disturbed by discords; for they think that they are thus excused, when they cast aside every care and every concern for religion; and many indulge in this kind of indifference. But if the faithful had been so careless at that time, must not religion have a thousand times vanished away, having been wholly extinguished and obliterated from their hearts? Let us then learn, that though false prophets may rise and obscure pure doctrine by their fallacies, and though the sacrificers should become apostates, and raise up, as it were, a banner to demolish the whole Church — yet let us learn to be firm; for our faith ought not to be shaken, though the whole world were in confusion, nay, though Satan mingled heaven and earth together. In short, it is the real trial of our faith, when we firmly abide in God's truth at the time when Satan attempts above all things to throw everything into confusion. For Jeremiah does not speak here of the Egyptians or the Assyrians, but of the chosen people, the children of Abraham, the sacred heritage of God; and yet he says that the priests and prophets had become leaders to the people in their sinful courses, so that they cast aside the true worship of God, perverted the Law, and in short, departed from religion.

He afterwards adds, and the men of Judah and the inhabitants of Jerusalem He speaks not of the Israelites, who had long ago become polluted, and had abandoned themselves to ungodly superstitions, for they had become, as it were, aliens to the people of God; but he names only the Jews, who remained alive, that God's Church might continue in the world. He proceeds by degrees, for he mentions the inhabitants of Jerusalem in the last place. It was indeed less to be endured that those, who had the Temple before them, who were constantly reminded of God's true worship, should be apostates, than if they dwelt in villages; for those who lived in the country, and were wont to come to the Temple three times a year, had apparently some excuse. But as the citizens of Jerusalem enjoyed so many religious means, as the Law of God continually sounded in their ears, as the sacrifices were as trumpets by whose blast they were summoned to serve and fear God, it was, as we have said, a great aggravation to their guilt. Hence the Prophet, for the sake of a greater reproach, joins them to the men of Judah It follows —

33. And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction.

33. Et verterunt mihi cervicem et non faciem; et docendo eos, et mane surgendo et docendo, et non audierunt (et ipsi non audientes, ad verbum, sed, non audierunt) ut reciperent correctionum (vel, disciplinam)

Here the Prophet expresses more clearly the perverseness of the people, as though he had said, that they had deliberately rejected every instruction, and had shewn no regard for God; for he who turns his back on us, does this knowingly and wilfully, and indeed not without contempt. When any one addresses me, and I look another way, is it not a manifest sign of contempt or disdain? and he who speaks, does he not see that he is disregarded? Thus God then complains that the Jews had not fallen away through ignorance, but as it were through a premeditated obstinacy: they then turned to me, he says, the neck,⁴ when yet they ought to have been attentive to hear the doctrine of the Law. For God shews to us his face whenever he is pleased to prescribe what ought to be done, or to shew the way of salvation. When he looks on us, how detestable must be our pride, if we look not also on him in return? This, then, is the first thing, that the Jews had knowingly and wilfully despised God and his Law.

Then he amplifies their guilt by saying, And I taught them, I rose up early and taught them, and they hearkened not⁵ If the Law had been only once promulgated, the Jews might have objected and said, that they were for the most part illiterate; but no color of pretense remained for them, since the Prophets were continually interpreting the Law, as God had also promised by Moses,

"A Prophet will I raise up for thee from the midst of thy brethren." (Deuteronomy 18:18)

For he intimates that this benefit would be perpetual in the Church, so that there would never be wanting Prophets to shew the right way to the people. For he sets Prophets in opposition to soothsayers, diviners, foretellers, and all other ministers of Satan, as though he had said, that there was no reason for the people to seek the fallacies of Satan, since the Prophets were sufficient. Lest the Jews then should complain that they were hardly dealt with, God here shews that he had taught them, for he ascribes to himself what he had done by his Prophets: and doubtless Prophets and teachers are nothing else but the instruments of the Holy Spirit; for no one is fit to teach, but when he is guided by the Spirit of God. Justly then does God claim for himself these offices, so that all the praise for the building up of his Church is due to him, though he employs the labors of men. In this sense it is, that he says, that he had taught them.

Then he adds, that he rose up early, that is, that he had been sedulous. As a master of a family, who is solicitous for his own, early inquires how they are, and looks around the whole house; so also God represents himself here, speaking of his care in teaching the Israelites, as though he had said, that not only his Law was set before their eyes, by which they might learn what was right, but that Prophets were also given who ceased not to admonish and exhort them.

Now this manner of speaking ought to be particularly observed, as we hence learn how base their ingratitude is who reject the teaching of the Prophets; for they not only disregarded men, but God himself, as Christ also declares,

"He who hears you, hears me; and he who rejects you, rejects me." (Luke 10:16)

This form of speaking, then, commends the truth of the doctrine taught by the Prophets; for God comes forth and shews that he speaks by his servants. And on the other hand, we learn what an incomparable blessing it is to have faithful and true teachers; for God, through them and their labors, with certainty declares that he cares for our salvation, as though he watched over us, as though he rose up early, as though he visited us; and the preaching of the Gospel is not without reason called the visitation of God. There is, then, no reason for us to seek anything better, when God is present with us by his word; for we have a sure testimony of his presence whenever true and faithful teachers rise up.

He adds, to receive correction He intimates by the word mvsr musar, that the Jews had not sinned through ignorance, but that they had been intractable, for they refused to be corrected. The word is, indeed, taken sometimes for doctrine, but it means here correction, even when any one, who generally holds a right course, deviates from the right way, but being warned, repents. We hence see what the Prophet means, even that the Jews had not only closed their eyes against the clear light which shone forth in the Law, but that they had been wholly refractory, so that they could not be subdued when God called them to repentance, that when he sought to heal their diseases, they showed such stubbornness that they cast aside all correction and discipline.⁶ We hence learn that the time of vengeance had come, because God had tried all means to promote their welfare, and had lost, as the common saying is, both pains and cost. It follows, —

34. But they set their abominations in the house, which is called by my name, to defile it.

34. Et posueruut abominationes suas in domo super quam invocatum est nomen meum, ad poiluendum ipsam.

There was here, as it were, an extreme wickedness, for the Jews had profaned the Temple itself. It was a grievous offense, when every one had, as we have seen, private services at home, where they burned incense on the roofs, and poured libations to foreign gods; but when impiety had gone so far, that even the Temple itself was polluted with idols, what hope was there of repentance?

He says that they had set their abominations in the Temple. It is called^, indeed, a house after the manner of the Hebrews, but it is afterwards distinguished from private buildings, when he says, on which my name is called⁷ and then, that they might defile it God here shews that the Temple had been dedicated to him; it was then a sacrilegious profanation when they offered their sacrifices to idols. They were, indeed, already apostates; but such a sacrilege was not so notorious in their private superstitions as in the Temple; for this was to deprive God of his own honor. Though it was not right in them to abandon themselves to all kind of wickedness when they came forth from the Temple; yet the Temple itself ought to have continued, as it were, safe and free from every defilement. For this reason, therefore, he says that it was called by his name, and then that the Temple itself had been defiled, so that they did not spare his sacred name. The rest I shall defer till to-morrow.

Grant, Almighty God, that as thou stretchest forth thy hand to us daily, and invitest us also by continual exhortations to repentance, — O grant, that we may not be so ungrateful as by our obstinacy to reject such and so great a benefit; but that, if at any time we should happen to turn from the right way, we may immediately tuae to thee and become obedient to thy will, and that thus the medicine which thou hast provided for us may avail for our salvation, until, being at length purified from all vices, we shall enjoy that blessed and immortal glory which thou hast prepared for us in heaven, through thine only-begotten Son, our Lord. — Amen.

35. And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.

35. Et adificarunt excelsa ipsi Baal, qui erat in valle filii Hinnom (vel, quae erant) ad trajiciendum filios suos et filias suas ipsi Moloch lmlk idolo) quod non mandavi ipsis, et non ascendit in cor meum, ad faciendum abominationem hanc, ut peccaret Jehudah (vel, ut peccare facerent Jehudah)

After having complained of the profanation of his own Temple, God now says that the Jews had sinned through another superstition, even because the valley of the son of Hinnom had become to them a temple instead of the true one. God had forbidden in the Law sacrifices to be offered except where he appointed,

"Thou shalt not do so to thy God, but thou shalt come to the place where he has put the memorial of his name." (Deuteronomy 12:4, 5)

As God then had expressly testified that sacrifices are not acceptable to him except in one Temple, and on one altar, he shews here that the lawful worship had been corrupted by the Jews, even because they caused their sons and their daughters to pass through the fire in honor to Molech. And yet in a former passage he calls him Baal. Hence it appears, as we said yesterday, that the word Baal includes all kinds of idols. For the Jews, no doubt, while they worshipped their Baalim, ever wished to ascribe to the one true God the chief sovereignty, but, at the same time, they devised patrons for themselves, and hence was the multitude of their gods. But Molech was a particular deity, as we learn from other parts of Scripture.

We now, then, perceive the Prophet's meaning, — that the Jews had not been satisfied with one kind of idolatry, but built high places or altars for themselves; for so do some explain vmvt, bemut: vmh beme, means a high place, and is everywhere taken for the groves, as they were called, that is, tall trees. But as mention is tiere made of a valley, some think that the word high-places is not suitable here; therefore they render the word "altars."⁸ As to the main point, God no doubt condenms the Jews here, because they had dared to set up a foreign mode of worship in the valley of Hinnom, when the Law expressly forbade it. The relative 'sr asher, as I have said, may be applied to the altars as well as to Baal. But it seems to me a more suitable meaning, if we say that Baal himself, that is, the idol, was in the talley of Hinnom. Of the passing through the fire, I have spoken elsewhere — it was a kind of lustration. There is no doubt, however, but that some exceeded the moderation commonly observed, who wished to excel others in the fervor of their zeal; for they actually burned their sons and their daughters, which was a deed the most savage. But they yet thought that it was a service acceptable to God. Others performed their superstition in a milder manner, as they deemed it enough that their children should pass through the fire as a symbol of purification, as also the heathens were wont to purify themselves.⁹

But the Prophet speaks of sons and of daughters, in order to shew that so great was the intemperate zeal of the Jews, that they not only prostituted themselves before their idols, but also contaminated their offspring with these defilements.

He at last says, that he had commanded no such thing, and that it never came to his mind We have said elsewhere, that whenever this manner of speaking occurs, God cuts off every handle from objectors, because the superstitious ever have something to allege as a pretense when they are summoned to an account. We know that the Papists, by pretending good intentions, confidently glory against God; and they think that this one pretense is sufficient to defend them against all reproofs; and they think also that the servants of God and the Prophets are too morose and scrupulous when such an excuse does not satisfy them. But God, that he might not tediously contend with the superstitious, assumes this principle, — that whatever they attempt beyond the Law is spurious, and that, therefore, the inventions of men cannot be defended by any disguise or pretense. Let us then know that true religion is always founded on obedience to God's will; and hence everything devised by men, when there is no command of God, is not only frivolous, but also abominable, according to what was said yesterday respecting the work of the hands; and so here the command of God is set in opposition to all the inventions of men. But as such declarations often occur, I now touch but slightly on this passage.

This doctrine, however, ought to be especially noticed, that is, that there is no need of a long refutation when we undertake to expose fictitious modes of worship, which men devise for themselves according to their own notions, because, after all that they can say, God in one word gives this answer, that whatever he has not commanded in his Law, is vain and mischievous. He then says, that he had not commanded this, and that it had never entered into his mind.

God in the last clause transfers to himself what applies only to men; for it cannot be said with strict propriety of God, that this or that had not come to his mind. But here he rebukes the presumption of men, who dare to introduce this or that, and think that an acceptable worship of God which they themselves have presumptuously devised; for they seek thus to exalt their own wisdom above that of God himself. And we even find at this day that the Papists, when we shew that nothing has proceeded from the mouth of God of all the mass of observances in which they make religion to consist, do always allege that they do not without reason observe what has been commanded by the fathers, as though some things had come into the minds of men which had escaped God himself! We then see that God in this place exposes to ridicule the madness of those, who, relying on their own inventive wits, devise for themselves various kinds of worship; for they seek, as we have said, to be wiser than God himself. We now, then, perceive the force of the expression, when God says that it never came to his mind, because men boast that it had not been contrived without reason, and glory in their own acuteness, as though they were able to appoint a better thing than God himself.

He afterwards says, That they should do this abomination God now goes farther, and calls whatever he had not commanded an abomination. And this clause confirms what I have before said, that there is no need of long arguments when the question is respecting the inventions of men, for nothing can be approved of in the worship of God but what he has himself commanded. Whatever therefore has proceeded from the notions of men, is not only frivolous and useless, but it is also an abomination; for God so represents it in this place. It is therefore not enough at this day to repudiate and to treat with disdain the fictitious modes of worship in which the Papists so much glory; but if we would prove that we have a true zeal for religion, we must abominate all these fictitious things; for God has once for all declared them to be abominable.

He adds, that Judah might sin, or, that they might make Judah to sin: either is admissible, and there is a twofold reading.¹⁰ However this may be, he declares that those who build not on the Law, do nothing but sin, though they may think that they render to God the best service, even because they ought to have begun with this principle, — to do nothing but according to what the Law prescribes. It follows, —

36. And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence;

36. Et nunc propterea sic dicit Jehova, Deus Israel, ad urbem hanc (vel, de urbe hac) de qua vos dicitis, Tradita est in manum regis Babylonii in gladio et fame et peste;

37. Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely:

37. Ecce ego congrego cos ex omnibus terris, ad quas expulero eos in ira mea, et excandescentia mea, et indignatione magna; et reducam eos ad locum hunc, et habitare faciam secure.

God has hitherto been shewing that the Jews were worthy of that extreme punishment with which he had already visited the kingdom of Israel, and that they could not complain of extreme severity, though they were to rot in exile after the ruin of the city and the Temple, for they had polluted the land which ought to have been sacred to God, and had everywhere spread abroad their abominations, so that even the Temple was not free from their filth and defilements, and they had not thus offended for a short time, but, as we have seen, they had despised all warnings; and though God had been solicitous for their safety, they had yet proudly rejected and even extinguished his favor. As then they were of a disposition so wicked, and their impiety had become altogether incurable through so much hardness, God shews that he would render to them the reward due to their works, by wholly rejecting them. But now he adds the promise of favor, in order to shew that he would in such a manner be the avenger of wickedness, as ever to have a regard for the gratuitous covenant which he had made with Abraham.

We have already said often, that whenever God mitigates the bitterness of punishment with some hope of mercy, he has a peculiar respect to his chosen people. The word then is not indiscriminately addressed to all, when God declares that he will be at length merciful and propitious, for he encourages his chosen people alone, as I have said, to entertain hope. As then there were some godly seed remaining among the people, God intended to relieve them, so that they might not wholly despond.

We now see the Prophet's object; and this truth ought to be carefully observed; for we shall be mistaken as to the doctrine taught by the Prophets, except we know, that after having threatened the wicked and the despisers of God, they then turn their discourse to the elect, to encourage them to bear patiently and with calm minds the punishment laid on them, as Jeremiah did in his own case when he exhorted the faithful to lay their mouth in the dust, and then patiently to wait for God, though he would for a time hide his face from Jacob, that is, from his Church. Jeremiah then, after having shewn that the Jews could not be too severely treated, because they had been wholly intractable, now adds,-

And now therefore, thus saith Jehovah, the God of Israel, concerning this city, or, to this city. The preposition 'l al, signifies both, but it is more suitable to take it here in the sense of "concerning:" of which, it is added, ye say that it has been delivered into the hand of the king of Babylon¹¹ This does not seem to be consistent with facts, for the Jews themselves had not announced this sentence respecting Jerusalem, but on the contrary they sturdily rose up against the Prophets, and made a clamor whenever the ruin of the city was announced. What then is meant when God upbraids them with speaking in this manner? To this I answer, that this had indeed proceeded from the Spirit of God, and also that the Prophets had been the testifiers and heralds of this punishment; but when the Jews saw that they could not escape, they then had such a dreadful apprehension of God's judgment, that they became wholly stunned with fear; and thus it always happens to the despisers of God, for except he presses hard on them, they scorn all his threatenings; or they think that fables are told them, when God announces that he will execute on them his vengeance. But when they come to extremities, they are filled with amazement, and without any hope confess only that God is angry with them; hence their despair. The Prophet then does not without reason upbraid them with this — that they said that the city was delivered up to the Chaldean king, even while he was not only assailing it with a strong army, but was also assisted by the sword, the famine, and the pestilence as his associates. For before the siege pressed hard on them, they esteemed as nothing, according to what we have seen, all that Jeremiah declared to them; for he lost all his labor for nearly forty years, though the prophecy concerning the ruin of the city, exile, the rejection of the people, and the abolition of all holy things, was proclaimed daily. But now when they saw that the affair was serious, and that they could not escape God's vengeance, they went to another extreme, and said, that God was false in his promises, that his covenant was void and useless, that they had in vain worshipped him, that he had deceived them and had given them false hopes, when he promised that he would dwell in the midst of them. It is, then, in this sense that they said, that the city was delivered up into the hand of the king of Babylon; it was the same as though they had said, that the hope of return had been cut off. For they wholly cast away the favor held forth by God, and said that all that Jeremiah had promised was vain, because terrors had laid such hold on their minds and feelings, that they could not entertain any hope of God's mercy.

I have said that the case with all the reprobate is, that they deride God while he spares and bears with them; but when they find that he is a judge, then they do not look to his mercy, but he prostrate in despair as though they were lifeless.

We now understand what the design of the Prophet was, when he spoke of the Jews as saying, that the city was delivered up to the Chaldeans and the Babylonians, even because the promised deliverance could afford them no comfort, inasmuch as they fully believed that their salvation was hopeless. Ye then say, he says, that the city has been delivered up; but I, he adds, will gather them from all the lands to which I shall drive them in my wrath and hot displeasure and great indignation¹²

Here God promises that the exile would only be temporary, because he would at length gather, as it is said in Psalm 147:2, the dispersed of Israel. No name is here expressed, but a pronoun; there is however no ambiguity, for it is sufficiently evident that he speaks of the Jews when he says, I will gather them As they had been scattered here and there, the gathering of them might have appeared incredible; for had they been only driven from their own country, and a place of exile had been granted them where they might have lived together, they might have hoped some time to return: but the scattering took away every hope, for they had been driven into different countries, and far distant from each other. In order then to obviate this difficulty, God expressly says that he would restore them from all the lands into which he had driven them And the Prophet no doubt alludes to a passage in Deuteronomy 30:4,

"Though they be scattered to the four quarters of the world, I will thence gather them."

As then God had through Moses promised, that though they were banished into the farthest parts of the world, yet their restoration would not be difficult to him; so the Prophet applies this declaration of Moses to his own prophecy, even that God would gather from the whole of the East those who had been scattered.

He adds, in my wrath, hot displeasure, and great indignation¹³ God does not here speak of his wrath, but in order that the Jews might perceive that they deserved so great a punishment: for we know that as God is the judge of the world, nothing unjust can belong to him. When therefore God's wrath is said to be great, we may with certainty conclude that the vices of men are great; for he is never angry with us, except when he is offended by the greatness of our sins. We hence perceive the reason why the Prophet mentions here the wrath, the hot displeasure and great indignation of God, even that the faithful might feel assured that God would be propitious to them, though they were worthy of eternal ruin. In short, Jeremiah shews that there would be a place for God's mercy, though the Jews had merited destruction a hundred times through their obstinacy.

And he adds that his favor would be continued, And I will cause them to dwell safely After having promised to them a return, he promises now a tranquil condition: for it would have been better for the Jews to remain always in exile and in foreign lands, than to return to their own country and to live there in misery. This was the reason why the Prophet expressly added, that there would be a quiet habitation for them.

But we know that this was not fulfilled when the Jews returned to their own country; for they were greatly harassed by their neighbors, and the building of the Temple was at first hindered, and they endured many troubles from all quarters, and at length they were oppressed with tyranny by the Syrian kings, and reduced to such extremities, that exile would not only have been more tolerable, but even pleasanter and more desirable, in comparison with the many miseries with which they were oppressed. But, as it has been said elsewhere, whenever the Prophets prophesied of the return of the people, they extended what they taught to the whole kingdom of Christ. For liberation from exile was no more than the beginning of God's favor: God began the work of true and real redemption when he restored his people to their own country; but he gave them but a slight taste of his mercy. This prophecy, then, with those which are like it, ought to be extended to the kingdom of Christ. He afterwards adds, —

38. And they shall be my people, and I will be their God:

38. Et erunt mihi in populum, et ego ero ipsis in Deum.

This promise held the first place in the restoration of the Church; for had the Jews been filled to satiety with wealth and plenty, and all variety of blessings, their condition would still have been by no means superior, had they not been the people of God; for men have no happiness, if they live only on the good things of this earthly and frail life, or on its pleasures and delights. Most truly it is said in the Psalms,

"Happy is the people whose God is Jehovah." (Psalm 144:15)

For though God commands his own blessings, and designs them as testimonies of his paternal favor towards the godly, yet he will not have them to live as it were on these; but he raises up their minds by means, as it were, of these steps to the spring-head of true felicity, the very fountain itself, so that they may know that they are under his protection, and that he will ever be a Father to them.

We hence see that the Prophet, when he spoke of the restoration of the people, propounded to them the chief and the most desirable thing, even to know that God was reconciled to them, and that they were become thus his people.

We hence learn, that though God in his kindness bore with the infirmities of his ancient people, and so mentioned the fruitfulness of the land and other things, yet the end of all the promises was spiritual; nor would have this promise been true, were it explained only of God's temporal blessings. For we must bear in mind that saying of the Prophet,

"Thou art our God, we shall not die." (Habakkuk 1:12)

And doubtless the Prophet in the Psalm which we have just quoted, meant to distinguish the Church of God from all heathen nations, and meant also to distinguish the felicity of the Church from all the pleasures, honors, and those advantages, by which men persuade themselves they can be made happy, provided they obtain them. Since then the Prophet there marks the difference between the felicity of the Church and all the fleeting and empty things wished for by those who look no higher than to this world and the present life, it follows, that whenever these words are mentioned, "I will be your God," the hope of an eternal and a celestial life is set before us.

There is another thing to be noticed, — that whatever we seek as to the things of this world can yield us no real good, except God be reconciled to us. When therefore we have all things in abundance, when nothing is wanting as to every kind of pleasure, when we are favored with great wealth, when peace and security are granted to us, yet all this, as I have said, will prove ruinous to us, except God owns us as his children, and becomes a Father to us. Therefore when we seek to become happy, we must direct our minds to the principal thing, even to be reconciled to God, so that we may be able with confidence to call him our Father, to hope for salvation from him, and ever to flee to his mercy. Ungodly men desire this and that, as their own cupidity leads them: the avaricious wishes for a large quantity of money, wide farms, and great revenues; the ambitious seeks to subdue the whole world; the man of pleasure wishes for everything that may satisfy his lusts, and even he who seems to be moderate, yet desires what is suitable to his disposition; and thus God is neglected, and also his grace. Let us then know that the wishes of men are wholly unreasonable, when they anxiously seek anything in this world except what flows from this fountain, even from the gratuitous favor of God, and when they do not prefer this singular privilege to all blessings, even that God may be reconciled to them.

We now apprehend the meaning of the words, when God declares that the Jews, after their return to their own country, would become his people, and that he would be their God.

Let us at the same time observe, that though God possesses the sovereignty of the whole world, he is not yet properly called the God of any, but of his chosen people; for as he gathers the Church for himself as a peculiar treasure, as he speaks everywhere, so this privilege cannot exist without a mutual relationship, that is, exept men know that God is their God, and are also fully persuaded that they are counted by him as his peculiar people. Now follows an explanation of this verse, which, on account of its brevity, might seem somewhat obscure.

39. And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them:

39. Et dabo illis cor unum et viam unam, nt timeant me cunctis diebus, ut bene sit illis et filius eorum post ipsos.

He more clearly explains the last verse; for he mentions the effects of the favor referred to. God indeed includes everything in one word, when he declares that he will be our God, for he thus adopts us as his children. Hence comes the certainty as to our heavenly inheritance, and also as to his mercy, which is better than life. There is then nothing that can be desired beyond this benefit, that is, when God offers himself to us, and deigns to receive and embrace us as his people.

But as I have already said, we do not fully comprehend the benefit of this doctrine; for, first, we are very tardy and dull, we perceive not what God means by this expression, and then we know how much our nature is prone to diffidence, so far is the distance between us and God. Hence this doctrine has need of explanation. Therefore the Prophet, after having pointed out the cause and the beginning of all blessings, now mentions the effects, which more fully confirm what he had said. Hence he says, I willgive to them one heart and one way, that they may fear me for ever: for God does not otherwise own us as his people, nor can he be our Father, except he regenumtes us by his Spirit; for it is of regeneration that the Prophet here speaks. But I must defer the rest until to-morrow.

Grant, Almighty God, that since our earthly life is appointed as a life of warfare, and we must necessarily be exposed to continual disquietude as long as we sojourn here, — O grant, that we may always look forward to that blessed rest, to which thou invitest us, and in the meantime remain quiet in dependence on thy protection, and courageously fight to the end, not doubting but that through thy favor all things shall turn out for good, until we shall at length enjoy that eternal and glorious inheritance, which is laid up for us in heaven, through Christ our Lord. — Amen