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

1. And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the LORD, saying,

1. Et fuit anno quarto Joakim filii Josiae regis Jehudah (fuit inquam) sermo hic ad Jeremiam a Jehova, dicendo,

2. Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day.

2. Sume tibi volumen libri, et scribe in eo cunctos sermones quos loquutus sum ad to contra Israel et contra Jehudah, et contra eunctos gentes a die quo loquutus sum ad to, a diebus scilicet Josiae usque ad hunc diem.

The Prophet relates in this chapter a history worthy of being remembered, and very useful to us; for he says that he wrote down by God's command what he had previously taught in the Temple, and also that he sent that summary by Baruch to be recited in the Temple, that the report of this spread, and that the king's counsellors called to them Baruch, and that when they heard what was written in the volume, they brought word to the king, having, however, first admonished Baruch to conceal himself, together with Jeremiah, lest the king should be exasperated against them. And so it happened, for the king, being instantly filled with indignation, ordered Jeremiah and Baruch to be taken, that they might be put to death; but they were hidden and protected through God's favor. We shall hereafter see what the king by his obduracy had effected, even to cause the Prophet to speak more boldly against him.

The Prophet then says at the beginning, that the word of Jehovah came, by which he was ordered to write in a volume of a book whatever he had previously spoken By the volume of a book he means the volume in which he was to write; for sphr sepher, does not here mean a written book, for the volume was without any writing. Then the Prophet must have dictated to his servant Baruch. And this mode of speaking occurs also elsewhere, as in Psalm 40:7. But the Hebrews, according to an ancient custom, called a volume mglh, megele; for they had no books in a compact form, such as we have in the present day, but had volumes or rolls; and the same word, volume, is also used in Latin. For as the Hebrews called what is folded up mglh, megele, which comes from gll, gelal, to fold up, or to roll; so the Latins also have derived it from a verb (volvo) which means to roll, and we call it rolle; and in Gaul they used the same form of writing; for all ancient documents and also judicial proceedings were wont formerly to be written on rolls, and in the old archieves there is nothing found but what is so written. God then ordered his Prophet to take a roll, and then he commanded him to write all the words which he had heard from the mouth of God, and which he had pronounced against Israel, and against Judah, and against all other nations.

We see here, in the first place, what is the benefit of having the Scripture, even that what would otherwise vanish away or escape the memory of man, may remain and be handed down from one to another, and also that it may be read; for what is written can be better weighed during leisure time. When one speaks only, every one takes in something according to his capacity and his attention; but as words from man's mouth glide away, the utility of Scripture does hence appear more evident; for when what is not immediately understood is repeated, it brings more light, and then what one reads to-day he may read tomorrow, and next year, and many years after. As then God saw that he had been, as it were, beating the air when he had spoken by his Prophet, his purpose was that those things which Jeremiah had in vain spoken, should be written down. In this manner he, no doubt, intended to condemn both the king and his counsellors, and also the whole people, not only for their idleness, but also for their insensibility, even because all his teaching had been without fruit, though Jeremiah had labored much among them, and had been assiduous and faithful in the discharge of his office as a teacher.

We now perceive the design of God in saying, Take a volume and write in it; and he says, all the words which I have spoken to thee This was said in order that the Jews might understand that Jeremiah did not bring forward his own fictions, but faithfully delivered what he had heard from God's mouth. He adds, against Israel and affainst Judah For Jeremiah at the beginning had prophesied against the ten tribes; but after the kingdom of Israel was cut off, he performed his office only towards the remaining people, so that his doctrine referred especially to the Jews. It is added, against all nations; and this we shall presently see; and it hence appears that his prophecies were not written according to the order of time, as I have before reminded you, but that the volume was written without regard to order. It was yet so far preserved that this book contains a summary of all the doctrine taught by Jeremiah during the whole course of his ministry. He says, from the day in which he began to speak, even from the days of Josiah, he says, to this day And the Prophet had been performing his duty as a teacher, not for ten, or twenty, or thirty, but for forty years. It follows, —

3. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.

3. Si forte audiant domus Jehudah omne malum quod ego cogito ad faciendum (hoc est, facere) ipsis, ut revertantur quisque a via sua mala; et propitius sim iniquitati eorum et peccato eorum.

Here God explains the object he had in view, even to make another trial whether the Jews were healable, so that the teaching of the Prophet might be conducive to their salvation. But he uses the particle 'vly auli, "it may be," which implies a doubt; because they had so often, and for so long a time, and in such various ways, shewed themselves to be so obstinate that hardly a hope could be entertained of their repentance. God, however, shews that he was not wearied, provided there remained in them still the smallest particle of religion. It may be then, he says, that the house of Judah will hear all the evil, etc.

We have seen how the Prophet labored, not only to terrify his own nation by threatenings, but also sweetly to allure them to the service of God; but God speaks here of them as of perverse men, who were almost intractable, according to what is said in Psalm 18:26, that God would be severe towards the perverse; for God deals with men according to their disposition. As the Jews then were unworthy that God should, according to his gentleness, teach them as children, this only remained for them, to repent under the influence of fear. It may be, he says, that they will bear all the evil, etc. We now see why God touches only on threatenings, for this alone remained for men so obstinate.

He says, The evil which I think to do, etc. God here transfers to himself what belongs to men; for he does not think or deliberate with himself; but as we cannot comprehend his incomprehensible counsel, he sometimes assumes the person of man; and this is what is common in Scripture. But he says, that he thinks of what he pronounces in his word; for as long as God exhorts men to repent, he holds, as it were, his hand suspended, and allows an opportunity to repent. He then says, that he is, as it were, in the midst of his deliberations: as when one wants to know whether an offender will submit, so God transforms himself, in a manner, into what man is, when he says, I think; that is, let them know that vengeance is not in vain denounced in my word; for I will perform whatever I now threaten, except they repent.

He says, That they may turn every one from his evil way This is to hear, previously mentioned, even when men become seriously touched, so as to be displeased with their vices, and to desire from the heart to surrender themselves to God. He joins a promise, for without the hope of pardon it cannot be, that men will repent, as it has been often said; but it must be repeated, because few understand that faith cannot be separated from repentance; and a sinner can never be induced to return truly to God, unless he entertains a hope of pardon, for this is a main truth, according to what is said in Psalm 130:4,

"With thee is mercy, that thou mayest be feared."

Then, according to what is commonly done, the Prophet says, that if the Jews turned to God, he would be propitious to them, as though he had said, that men would not be disappointed, if they repent, because God would readily meet them, and be reconciled to them: for this one thing alone, as I have said, is what can encourage us to repent, that is, when we are convinced that God is ready to give us pardon. He mentions iniquity and sin. The Prophet, no doubt, referred to these two words, in order to shew that we ought by no means to despair, though sins be heaped on sins. It follows —

4. Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book.

4. Et vocavit Jeremias Baruch fillium Neriae; et scripsit Baruch ex ore Jeremiae cunctos sermones Jehovae, quos loquutus est ad ipsum, in volumine libri.

5. And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the LORD:

5. Et praecepit Jeremias ipsi Baruch, dicendo, Ego detineor (vel, sum conclusus) non potero venire in domum Jehovae (hoc est, in Templum:)

6. Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the LORD in the ears of the people, in the LORD'S house upon the fasting-day: and also thou shalt read them in the ears of all Judah that come out of their cities.

6. Tu autem vade, et lege in volumine quod scripseris ex ore meo, sermones Jehovae in auribus populi, in domo Jehovae, in die jejunii, atque etiam in auribus totius Jehudab, qui venerint (hoc est, omnium Judaeorum qui venerint) ex urbibus suis, tu leges ipsis.

Here the Prophet declares that he dictated to Baruch, a servant of God, whatever he had previously taught. But there is no doubt but that God suggested to the Prophet at the time what might have been erazed from his memory; for all the things which we have some time ago said, do not always occur to us. Therefore the greater part of so many words must have escaped the Prophet, had not God dictated them again to him. Jeremiah then stood, as it were, between God and Baruch; for God, by his Spirit, presided over and guided the mind and tongue of the Prophet. Now the Prophet, the Spirit being his guide and teacher, recited what God had commanded; and Baruch wrote down, and then proclaimed the whole summary of what the Prophet had taught.

He therefore says, that he called to him Baruch the son of Neria, who wrote from his mouth, and he wrote all the words of Jehovah Jeremiah repeats again that nothing came from himself. We hence see that he did not dictate, according to his own will, what came to his mind, but that God suggested whatever he wished to be written by Baruch. It is added, that he commanded Baruch to recite in the Temple what he had written, because he himself was detained. Some think that he was shut up in prison; and he used the same word before, when he told us that he was cast into prison by Zedekiah. But as sacred history does not say that he suffered any such thing under Jehoiakim, I am inclined to think that he was prevented by God; I do not, however, ascribe it to a divine oracle; for it might have happened either through God's command, or through some human impediments.¹ If we believe the Prophet to have been in prison, and that he might have gone out, he yet abstained; for the more liberty was given him, the more bound he felt himself to continue in prison, lest he should violate public authority. But the other supposition is more probable, that he was detained by God's hand. However this may have been, he says that he could not go forth; and he mentioned this, lest it should appear that he was only careful as to himself, and that through fear of danger, he devolved this duty on Baruch. He then shews that he did not shun his office, because it exposed him to hatred, but that he was not at liberty to go forth.

Go thou, then, he says, and read in the volume The Prophet, in this case, was ready to incur any odium which might be, for he did not bid Baruch to relate by memory what he had heard from him, but ordered him to take the volume, and to read, as we shall hereafter see, what he had written. The Prophet then did not, in this instance, avoid danger, and put Baruch in his own place, but he expressly told him to read from the volume: What thou hast written, he says, from my mouth, and, what Jehovah has spoken, these things read thou to the people in the Temple, on a fasting day This day was chosen, first, because there was then a greater concourse of people, according to what immediately follows, for he was to read these things in the ears not only of the citizens, but also of the whole people; and on fast-days they were wont, as it is well known, to come in great numbers to the city for the purpose of sacrificing. It was then God's purpose that these threatenings should be proclaimed, not only to the inhabitants of Jerusalem, but also to all other Jews, that the report of them might spread to every part of the land. In the second place, such a day was much more suitable to the message conveyed; for why was a fast enjoined, except humbly to supplicate God's mercy, and to deprecate his wrath? As then this was the design of a fast, the Jews ought to have been then, as it were, in a submissive state of mind, prepared calmly to receive these threatenings, and to profit by them.

We then see that there were two reasons why the Prophet, by God's command, fixed on this day, — first, because there was a larger number of people, — and, secondly, because a fast ought to have rendered them teachable, so that they might more readily submit to God, acknowledge their sins, and, being terrified, might also flee to God's mercy, and thus loathe themselves on account of their sins. The rest tomorrow.

Grant, Almighty God, that as we cease not continually to provoke thine anger against us, we may at length return to thee, and that every one may so examine his life, that being prostrate under a sense of thy wrath, we may betake ourselves to the only true remedy, even to implore thee, and to seek forgiveness; and do thou also so graciously meet us, that we may in sure faith call on thee, and, in the meantime, find really, by experience, that our prayers are not in vain, until we shall at length have a perfect enjoyment of thy mercy, in thy celestial kingdom. — Amen.

7. It may be they will present their supplication before the LORD, and will return every one from his evil way: for great is the anger and the fury that the LORD hath pronounced against this people.

7. Si forte cadat precatio ipsorum coram facie Jehovae, et convertantur quisque a via sua mala; quia magna est excandescentia et magna iracundia quam locutus est Jehova contra populum hunc.

Jeremiah, after having dictated to the scribe Baruch what he had before preached to the people, repeats what the object was, which we have previously observed; for it was God's will to make the trial, whether the people could by any means be restored to a sound mind. This had, indeed, been in vain attempted for a long time; but God was yet willing to proceed to the utmost extent in his mercy. Hence Jeremiah now declares the purpose for which he wished the book to be read to the people. Nor is there a doubt but that Baruch had been thus admonished, that he might exhort the people to repentance as it were from the mouth of Jeremiah.

Now, there are two things mentioned as necessary in order to obtain pardon, — prayer, and turning or conversion. For if any one only in words seeks to be reconciled to God, he will not succeed. Turning or conversion cannot be separated from prayer. But then were a sinner to repent a thousand times, he would still remain exposed to God's judgment; for reconciliation, by which we are absolved, does not depend on repentance, but on the gratuitous favor of God; for God does not receive us into favor because he sees that we are changed to a better mind, as though conversion were the cause of pardon; but he embraces us according to his gratuitous mercy. This, then, is the reason why Jeremiah joins together these two things — prayer, and conversion or repentance; for as I have said, hypocrites confess in words their sins and seek pardon, but it is with a feigned or a double heart. Hence that prayer may be genuine, repentance must be added, by which men shew that they loathe themselves. And then, ou the other hand, it is not enough for us to turn or repent, except the sinner flees to the mercy of God, for pardon flows from that fountain; for God, as it has been said, does not forgive us for any merit in us, but because it seemeth him good to bury our sins. The sum of the whole is, that God would have the prophecies of Jeremiah to be recited before the whole people, as they were conducive to their safety and salvation. The manner is described, — that the people were humbly to pray and also really to repent.

As to the expression, It may be, a prayer will fall,² we have elsewhere explained its meaning. The Scripture speaks of prayer, that it rises and that it falls. Both expressions are suitable, though to be understood in a different way; for prayer cannot be rightly offered except man ascends and falls. These two things seem contrary, but they well agree together; nay, they cannot be separated. For in prayer two things are necessary — faith and humility: by faith we rise up to God, and by humility we lie prostrate on the ground. This is the reason why Scripture often says that prayer ascends, for we cannot pray as we ought unless we raise upwards our minds; and faith, sustained by promises, elevates us above all the world. Thus then prayer is raised upwards by faith; but by humility it falls down on the earth; for fear ought to be connected with faith. And as faith in our hearts produces alacrity by confidence, so also conscience casts us down and lays us prostrate. We now understand the meaning of the expression.

He adds, Because great is the wrath and indignation which Jehovah hath pronounced, or hath spoken, against this people. By wrath and indignation we are to understand God's vengeance, the cause being put for the effect. But the Prophet intimates, that except men are wholly blinded, and as it were estranged in mind, they ought to be very deeply touched, when God sets before them some dreadful judgment. When God chastises some slight fault, and when he does not so very grievously threaten us, we ought to feel alarmed; but when God shews his wrath to be so kindled that final ruin ought to be dreaded, we must be stupid indeed, if such a threatening does not terrify us. Then the Prophet says that there was no hope of relaxation, for God had pronounced no light or common judgment on the people; but he shews that he was prepared to destroy the whole nation, as the Jews had deserved extreme punishment.

8. And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the LORD in the LORD'S house.

8. Et fecit Baruch filius Neriae secundum omnia quae praeceperat ei Jeremias Propheta, legendo in libro sermones Jehovae in domo Jehovae.

Here the promptitude of Baruch is commended, for he did not disobey God's Prophet, but willingly undertook the office deputed to him. His office, as we have said, was not without danger. As then his message was by no means popular, but on the contrary very disagreeable, hence is seen the devotedness of Baruch. He made no refusal, for he knew that this burden was laid on him for some purpose. Jeremiah then says, that he did as he had been commanded, and read in the Temple the words of Jehovah³ He calls them a little farther on the words of Jeremiah, but the same thing is meant; for as God is, as it were, represented by his ministers, so he often transfers to them what belongs peculiarly to himself. (Romans 2:16; 16:25; 2 Timothy 2:8) That is called the doctrine of Jeremiah, which yet, properly speaking, has no other author but God. So Paul called that Gospel, of which he was the preacher and witness, his Gospel; and yet he himself had not devised the Gospel, but had received it from Christ, and faithfully delivered it as from his hand.

We ought, therefore, to notice this mode of speaking, which occurs everywhere in Scripture, — the same thing is ascribed to God and to his servants. Thus we find what may seem strange, — the Apostles are said to forgive sins, they are spoken of as bringing salvation; but the reason is, because they were ministers of God's grace, and exhorted men in Christ's name to be reconciled to God. They then absolved, because they were the testifiers of absolution. So also the words which God dictated to his servant were called the words of Jeremiah; yet, properly speaking, they were not the words of man, for they did not proceed from a mortal man, but from the only true God. It follows —

9. And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before the LORD to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem.

9. Et fuit anno quinto Jehoiakim filii Josiae regis Jehudah, mense nono, indixerunt jejunium coram Jehova toti populo (qui erat, subaudiendum est) Jerosolymae, et toti populo qui venerunt ex urbibus Jehudah Jerosolymam:

10. Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD'S house, in the ears of all the people.

10. Et legit Baruch in libro sermones Jeremiae in domo Jehovae (hoc est, in Templo) in cubiculo Gamarliae filii Saphan scribae, in atrio superiori, in introitu (vel, ingressu) portae novae domus Jehovae (portae novae Templi) in auribus totius populi.

Here is added a fuller explanation; for the Prophet relates nothing new, but according to what is common in Hebrew he expresses at large what he had before briefly stated: for he had said, that Baruch read in the Temple the words of God as he had been commanded; but he now relates when and how this was done, even in the fifth year of Jehoiakim, and when a fast was proclaimed in the ninth month⁴ We now then see the design of this repetition, even to point out more clearly the time. He then says that the book was read and recited when a fast was proclaimed in the fifth year of Jehoiakim. The Jews, no doubt, knew that some grievous calamity was at hand, for this proclamation was extraordinary. And we know that when some calamity was apprehended, they usually betook themselves to this remedy, not that fasting in itself was pleasing to God, but because it was a symbol of humiliation, and it also prepared men for prayer. This custom did not creep in without reason, but God designed thus to habituate his people to repentance. When, therefore, God manifested some tokens of his displeasure, the Jews then thought it necessary, not only to seek forgiveness, but also to add fasting to their prayers, according to what we find in the second chapter of Joel as well as in other places. It was then a solemn confession of sin and guilt; for by fasting they acknowledged themselves to be exposed to God's judgment, and also by sackcloth and ashes; for they were wont to throw aside their fine garments and to put on sackcloth, and also to scatter ashes on their heads, or to lie on the ground: and these were the filth as it were of the guilty: and in this state of debasement they sought pardon of God, thus acknowledging in the first place their own filthiness by these external symbols, and secondly, confessing before God and angels that they were worthy of death, and that no hope remained for them except God forgave them.

As, then, Jeremiah writes here that there was a fast proclaimed, there is not the least doubt but that some tokens of God's vengeance then appeared. And though Jehoiakim had provoked the King Nebuchadnezzar by refusing to pay tribute, yet the idea prevailed always among the Jews that nothing happened except through the just vengeance of God. As, then, they knew that they had to do with God, they thought that it behoved them to pacify him.

He afterwards adds, that a fast before Jehovah was proclaimed; not that it was meritorious, or that an expiation would thereby be done, as the Papists imagine, who think that they can redeem their sins by fastings, and hence they call them satisfactions; but the Prophet says that the fast was proclaimed before Jehovah, as an addition to prayer. As, then, it was a solemn meeting for prayer, fasting was, as it were, a part added to it, that they might by this external symbol more fully humble themselves before God, and at the same time testify their repentance. And he says that it was proclaimed to all the people who were at Jerusalem, and to the other Jews who came from other cities to the Temple to pray. And we hence conclude that fasting in itself is of no moment, but that it was an evidence of repentance, and therefore added to prayer. And Christ, having mentioned prayer, added fasting, (Matthew 17:21) not that fasting ought not to be separated from daily prayers; for we ought always to pray; but we are not to fast morning and evening; nay, we pray when our table is prepared for us and meat are set before us; and then when we dine and sup, we pray to God. But this is to be understood of more serious prayers, when, as we have said, God summons us, as it were, before his tribunal, and shews manifest tokens of his displeasure. And for this reason also, Paul, in 1 Corinthians 7:5, when bidding husbands to dwell with their wives, adds this,

"Except it may be for a time"

— for what purpose? even that they might give themselves wholly to prayer and fasting. We hence see that fasting was not an ordinary thing, but when required by some urgent necessity.

Then, this also is to be noticed, that the fast was proclaimed to the other Jews who had come to Jerusalem; for why was it necessary for them to come to Jerusalem, except humbly to supplicate God's favor.

He says that the roll was then read in the Temple, in the chamber of Gemariah, the son of Shaphan the scribe The chambers, as we have before said, were annexed to the court of the priests; for the Levites were the guardians of the Temple; and every priest also, while performing his duty, remained in the Temple. As to Shaphan, he is called a scribe, not the king's chancellor, who is afterwards called by the same name; for I regard him as being an actuary. For they called the scribes sphrym, sepharim; but sometimes by this name are meant the interpreters of the Law, and sometimes the actuaries, whose office it was to collect the prophecies, or who were engaged in collecting public acts. Then Gemariah, the son of Shaphan the scribe, had his chamber in the Temple; and he says, in the higher court Hence we conclude, according to what I have already said, that these chambers were parts of the court. And he adds, In the entrance of the new gate of the Temple Some think that this was the eastern gate, and that the greatest concourse of people was usually there. We hence see that Baruch boldly performed his duty in reading the roll, though the reading of it must have greatly exasperated the minds of the whole people. It follows, —

11. When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the LORD,

11. Et audivit Michas filius Gamariae filii Saphan onmes sermones Jehovae de super libre (hoc est, ut recitabantur ex libre)

12. Then he went down into the king's house, into the scribe's chamber: and, lo, all the princes sat there, even Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes.

12. Et descendit in domum regis ad cubiculum scribae; et ecce illic omnes principes sedentes (hoc est, sedebant) Elisama scriba, et Dalaiah filius Semaiah, et Elnathan filius Achobor, et Gamarias filius Saphan, et Zedechias filius Chananiae, et omnes proceres;

13. Then Michaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people.

13. Et nuntiavit (indicavit) ipsis Michas omnes sermones quos audierat cum legeret Baruch in libre (hoc est, recitaret ex libre) in auribus populi.

It is not known with what design this Michaiah came to the princes and the king's counsellors, he may have been an informer, who intended to create ill-will to the Prophet, and to ingratiate himself with the princes, as courtiers usually do. If this was the case, we may learn from this example, that not all who hear are so teachable and ready to obey as to make proficiency in the knowledge of good and holy doctrine: we see that many patiently hear and give some evidence of docility, and yet cherish perverseness in their hearts, and afterwards calumniate what they have heard. Such may have been the character of Michaiah, spoken of here. But his case may have been different, — that being filled with wonder, he conveyed to the king's counsellors what he deemed new and, as it were, incredible. I leave this without offering an opinion, for we have nothing certain on the subject.

It is said that he came into the king's palace, where all the princes sat, and into the chamber of the scribe It is probable that this scribe was the king's chancellor, with whom were all the princes of the court. Some he names, and then says, that they were all there, and that Michaiah read to them the words which he had heard from the mouth of Baruch when he read to the whole people.

Now it was not without the wonderful purpose of God that the king at length came to know what had passed in the Temple, in order that his perverseness against God might be detected, as we shall hereafter see. This messenger, indeed, was the means of bringing danger to Jeremiah as well as to his servant Baruch; but the Lord protected them. However, the impiety and the obstinacy of the king were discovered; for when they were all terrified, he despised God and became enraged against his Prophet. He burnt the book, and wished also to destroy its author. It now follows, —

14. Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come. So Baruch the son of Neriah took the roll in his hand, and came unto them.

14. Et miserunt omnes proceres ad Baruch, Jehudi fillium Nathaniae, filii Selemiae, filii Cussi, dicendo, Volumen in quo legisti in auribus populi sume in manum tuam, et veni. Et sumpsit Baruch filius Neriae volumen in manum suam, et yenit ad ipsos.

They ought indeed to have gone up immediately into the Temple; but though they were not wholly irreligious, yet they shewed some pride, as they commonly do who are surrounded with splendor, being not disposed to humble themselves. We see that all courtiers are so inflated with pride, that they think it a disgrace to mingle with the common people. They wish some special honor to be reserved for themselves. This was the reason that they did not go up into the Temple that they might learn the message, but sent for Baruch to come to them. Now it was this that prevented them from the heart to repent.

We shall indeed see that they were smitten with fear, and filled with amazement; and we shall also see that they brought the matter before the king, and yet wished to provide for the safety of the Prophet and his servant; but they ought to have gone farther, even to join the people in the Temple, and make a public confession of their repentance. Why they did not we have explained: pride, vanity, and ambition always accompany wealth and power.

Baruch was then sent for, but in an honorable manner; for they did not send an obscure man; and hence his genealogy is given, and not only the name of his father is mentioned, but that of his grandfather and of his great-grand-father; and hence we conclude that he was a man of some eminence. They commanded him to come, and it is added, that having taken the roll he came to them; by which he manifested his firmness. His promptitude previously was commendable, that he ventured to go forth to the Temple and publicly to recite what tended to kindle the rage of the whole people. As in the beginning, he promptly undertook the office deputed to him, so now he persevered in the same course. He came to the princes; and he did not hide the roll, though he might have been carrying with him his own death, but he boldly went forth to them, for he knew that the whole business was under the direction of God. It follows, —

15. And they said unto him, Sit down now, and read it in our ears. So Baruch read it in their ears.

15. Et dixerunt, sede agedum, et lege ipsum (volumen) in auribus nostris; et legit Baruch in auribus ipsorum.

16. Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words.

16. Et factum est cum audirent cunctos sermones, expaverunt quisque ad propinquum suum, et dixerunt ipsi Baruch,Indicando indicabimus Regi omnes hos sermones.

We see that there was some regard for religion in the princes, for they submitted to hear, and respectfully received the Prophet's servant. Had Jeremiah himself come, he would, no doubt, have been received as God's Prophet, as such honor was given to his servant, that the princes ordered him to be seated, which was certainly a favor. It hence appears that they were not profane despisers of God. Then follows another thing, — that they were moved with fear Then as to the king's counsellors, we see that they were in such a state of mind, that they readily listened to, and dreaded the threatenings of God. But it was a fear that no doubt soon vanished; and what he says, that they feared each as to his neighbor, was a sign of a change; for he who fears as he ought, thinks of himself, and examines himself before God; but when the mind wavers, eyery one looks to another. It was then a sign of repentance not real and genuine, so to fear as to look to one another, for they ought, each of them, to look to God, that they might from an inward consciousness acknowledge their sins, and thus flee to the true remedy.

It follows, that they said, Declaring we shall declare to the king, etc. We hence learn, that their fear was such, that they did not yet wish to offend the king. They then referred the matter to him, being anxious to gratify him. This is the religion of the court, even so to fear God as not to lose favor, but on the contrary, so to perform one's duty, as not to be liable to the charge of not being sufficiently attentive and devoted to the king's interest. In short, the Prophet thus represents to us, as in a glass, the religion of the king's counsellors, and shews to us at the same time that their minds were corrupted by ambition, and that ambition so prevailed, that they paid more regard to a mortal king than to the only true King of heaven.

Grant, Almighty God, that as thou art pleased to invite us daily to thyself, we may respond to thy call in the spirit of meekness and obedience; and do thou also so seriously impress our minds, that we may not only confess our sins, but also so loathe ourselves on account of them, that we may without delay seek the true remedy, and, relying on thy mercy, may so repent, that thy name may hereafter be glorified in us, until we shall at length become partakers of that glory, which thy Son has obtained for us by his own blood. — Amen.