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18. For thus saith the LORD of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more.

18. Quoniam sic dicit Jehova exercituum, Deus Israel, Sicuti fusa est iracundia mea et excandescentia mea super habitatores Jerusalem, sic fundetur excandescentia mea super vos cum veneritis in Aegyptum; et eritis in execrationem et in stuporem et in maledictum et in probrum; et non videbitis amplius locum hunc.

The Prophet confirms what he had already said, by an example of God's vengeance, which had lately been shewn as to the Jews; for though the destruction of the city and the Temple had been often predicted to them, they yet had become torpid as to God's threatenings. God, however, after having delayed for a long time, at length executed what he had threatened. They had titan seen that dreadful example, which ought to have filled them, and also their posterity, with fear. Then the Prophet, as he saw that they were so tardy and stupid that they thoughtlessly derided God's threat-enings, reminded them of what they had lately seen. "Ye know," he says, "how God's fury had been poured forth on the inhabitants of Jerusalem, such also will be poured forth on those who will flee into Egypt."

Now Jeremiah was able to speak with authority, as he had been the herald of that vengeance now mentioned. If any other had declared in God's name what had happened, they might have objected and said, that they had indeed been justly punished by God, but that it did not hence follow flint what he said was true; but as the Prophet had for forty years often and constantly denounced on them what at length they had really and by experience found to have been predicted to them from above, he was able to repeat a similar judgment of God with the highest authority, as he now does.

Thus saith Jehovah, he says, as my fury was poured forth, etc. The similitude is taken either from water or from metals: hence some give this rendering, "As my fury flowed down;" but the verb used by Jeremiah means properly to pour forth. It may, however, as I have said, be applied to water, which spreads when poured out, or to metals, which being liquid spread here and there. He then means, that all who should go to Egypt would be wretched and miserable; for wheresoever they might try to withdraw themselves, the vengeance of God would yet find them though exiles, for it would spread like a deluge over all the inhabitants, so that they would in vain seek hiding-places. We now see the design of the Prophet. The meaning is, that as the Jews had by their calamity known him to have been a true and faithful servant of God in foretelling the destruction of the city and Temple, so would they find now, except they repented, that the message by which he threatened a second destruction, had come also from God. Poured forth, he says, shall be mine indignation on you when ye come into Egypt

He afterwards adds a passage from the Law, which often occurs in the Prophets, that they would be an execration, an astonishment, a curse, and a reproach The word 'lh, ale, which we have rendered "execration," means properly an oath; but as imprecation is often added, when we wish to be believed, it is also understood as an execration. He then says that they would be an execration, that is, a formula of execration, as we have elsewhere explained. Whosoever then had a wish to express a curse, they would, as the Prophet says, use this form as a common proverb, "May God curse thee as he did the Jews," — "May I perish as the Jews perished." In short, he intimates that the punishment would be so horrible that men would turn it to a common proverb, he adds, And an astonishment, that is, that God's vengeance would be so dreadful, that all would be filled with amazement. He further adds, And a curse and a reproach The sum of what is said is, that God would inflict on the Jews not a common punishment, but such as would be remembered among all the heathens, in order that it might appear that their wickedness in obstinately rejecting the prophetic word was not light.

He lastly adds that they should never see their own land; for it was not the design of the Jews to dwell perpetually in Egypt; for they pretended that they remained firm and constant in their dependence on God's promise, and boasted that they had a hope of a return, because God had fixed seventy years for their exile. As they then thus foolishly gloried, that they hoped in God for the promised favor, he says that they were shut out as to any hope of a return; for though God would restore the other captives dispersed throughout the East, yet the Egyptian guests were doomed to die in their exile. This then was to cut off from them every hope, in order that they might know that they were wholly rejected, and would have a place no more among- God's people, however they might wish to be deemed the first. It follows, —

19. The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day.

19. Loquutus est Jehova contra vos, reliquiae Jehudah, Ne eatis in Aegyptum; sciendo sciatis quod contestatus fuerim vos hodie:

20. For ye dissembled in your hearts, when ye sent me unto the LORD your God, saying, Pray for us unto the LORD our God; and according unto all that the LORD our God shall say, so declare unto us, and we will do it.

20. Quoniam fefellistis animus vestras (aut, fallaces fuistis in animabus vestris) quando misistis me ad Jehovam Deum vestrum, dicendo, Ora pro nobis Jehovam Deum nostrum; et secundum omnia quae locutus Jehova Deus noster fuerit, sic annuntia nobis et faciemus.

21 And now I have this day declared it to you; but ye have not obeyed the voice of the LORD your God, nor any thing for the which he hath sent me unto you.

21. Ego autem annuntiavi vobis hodie, et non audivistis vocem Jehovae Dei vestri, et secundum omnia propter quae misit me ad vos.

Here the Prophet explains more fully their sin; for their punishment might have appeared extreme, had not their impiety been more clearly unfolded. He then says that this punishment ought not to be regarded as too rigid, because God had not once only protested against the Jews and admonished them in a solemn manner and before witnesses; but they to the last not, only despised his counsel and warnings, but proudly rejected them. And he adds, that they dealt falsely and perfidiously with God, because they pretended that they would be obedient as soon as the will of God was known; but they shewed that in reality they had no such purpose; for their own vanity and deceit took full possession of them when the Prophet answered them in God's name; nor had they a desire to obey God.

Let us now consider the words: Jehovah hath spoken against you, the remnant of Judah He again calls them a remnant, in order that they might remember that they had no reason any more to be proud. We know how the Jews while in prosperity disregarded the Prophets; for they were inebriated with their good fortune. But God had dissipated this pride, with which they were previously filled. The Prophet had also set before them the favor through which they had been liberated, that they might learn hereafter to submit to God and his word. For this reason then he called them a remnant, even to render them more attentive and teachable. But it was done without any benefit; for though their affairs were nearly hopeless, and they were reduced almost to nothing, yet they had not laid aside their high spirits. They were then still swollen with false confidence. But this warning, however, availed to render them more inexcusable.

If ye enter into Egypt, he says, knowing know ye, or, knowing ye shall know. The verb is in the future tense, though it may be taken as an imperative. But the future tense is the most suitable, knowing ye shall know, that is, the event itself will teach you, but too late, as the foolish are never wise till after the evil has taken place. Knowing ye shall know that I have protested against you this day. God says that he had left nothing undone to bring the Jews to a right mind; for a protest is usually made in a solemn manner, witnesses being called in, so that no one can plead that. he has gone astray through ignorance. To take away then every ground of excuse, witnesses were wont to be called. Hence God speaks according to the common practice and in a forensic sense, and says that he had protested against the Jews, lest they should by chance offend through want of knowledge. It then follows, that they knowingly perished, as though they had sought their own destruction.

He now adds another circumstance, that they had sent him under the pretense of rare piety, as though they were in every way ready to render obedience to God. But he first says that they had deceived themselves, or had been deceived. The verb th, toe, from which the Hithpael comes, means to err or go astray. But interpreters do not agree; for some give this explanation, that they deceived the Prophet in their hearts, that is, that they craftily retained their perverse design of going to Egypt, and at the same time professed that they were ready to obey. But as the Prophet's name is not mentioned here, this explanation seems unnatural. I therefore prefer the other explanation, that they deceived themselves; and v, beth, is here redundant, as in many places: Ye deceived, then, your own souls, when ye sent me, he says, to Jehovah The Prophet intimates that when they sought to act craftily they were deceived; for God is wont to discover the astute, and when they devise this or that, they only weave snares and toils for themselves; and we see that craftiness ever brings the ungodly to ruin. The Prophet, according to this sense, derides that perverse affectation of astuteness, when the ungodly seek to deceive God; and he says that they deceived themselves, as we see also daily. Then he says that they themselves had been the authors of the evil, for they had brought themselves to ruin by their astute and crafty counsel, when they sent him to Jehovah. The ky, ki, is to be taken here as an adverb of time, When ye sent me to Jehovah your God, saying, Pray for us.¹

He reproves them not only for perfidy, but also for sacrilege, because they wickedly profaned the name of God. For it. was not to be endured that they should pretend a regard for religion, and testify that they would be obedient to God, and should at the same time cherish in their hearts that perverse intention which afterwards they discovered. And hence he not only relates that he had been sent, but that he had also been solicited to intercede for them. It was then a twofold sacrilege, for they had asked what would please God, and afterwards disregarded the prophecy, — and then they offered a prayer, and when God gave them an answer by his servant., they counted it as nothing! We now perceive why Jeremiah so expressly mentioned these two things.

Pray for us to our God, and according to all which Jehovah our God shall say, relate thou to us: the people seemed to act with wonderful sincerity; they exhorted the Prophet to dissemble nothing, to add nothing and to diminish nothing'. What better can be wished than that men should lay aside all ambiguity and all evasions, and not wish God's words to be corrupted? And this the Jews expressed in high terms, Whatever Jehovah our God shall answer, declare thou to us Here they seemed to have more zeal than Jeremiah himself; for they enjoined a law, that he should add nothing and diminish nothing, but that he should be a faithful interpreter of God's will. They seemed then to be half-angels. They afterwards testified that they would do whatever God should command them.

He at length adds, And I have this day declared it to you Here he sets forth his own fidelity, not for the sake of boasting, but that their impiety might be reproved, who at length despised the oracle of God, which they had boasted that they would obey. Ye have not hearkened, he says, to the voice of Jehovah your God, and according to all the things on account of which he hath sent me to you. The Prophet again confirms the truth, that it was their own fault that the Jews did not follow what was right, and also what was for their good, for he had faithfully delivered to them what God had commanded. He now adds, —

22. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go and to sojourn.

22. Et nunc sciendo scitote (hic tdv imperative sumendum est sine controversia) quod gladio et fame et peste moriemini in loco ad quem appetitis ire, ad peregrinandum illic.

The Prophet at length concludes his discourse, after having mentioned the reasons why God would deal so severely with them, even because their perfidy, impiety, ingratitude, and obstinate contempt were unsufferable. After having then shewn that they had no reason to expostulate as though God were extremely rigid, he at length declares what end awaited them, even that they should die by the sword, famine, or pestilence, that is, that there would be no hope of safety to them, because if they escaped from the sword, they should be beset with famine, and if they evaded the famine, they should be destroyed by pestilence. It is a common mode of speaking with the Prophets, as it is well known, that when they intimate that the ungodly in vain hope for impunity, they represent God as having at his command all kinds of punishment.

Ye shall then, he says, die in that place which ye seek for your sojourn, he again shews the object of the people, for they did not intend to dwell perpetually in Egypt, but only for a time, until there was liberty to return to their own country. In short, they wished to be restored, as it were, against God's will; and yet they ceased not falsely to put forward the name of God, as hypocrites, who mock God, always do. Now follows, —

1. And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words.

1. Et factum est quum finiisset Jeremias loqui ad totum populum cunctos sermones Jehovae Dei ipsorum, pro quibus miserat ipsum Jehova Deus ipsorum ad ipsos omnes (inquam) hos sermones;

2. Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there:

2. Tune dixit Azarias filius Ozaiae, et Joannes filius Kareae, et omnes duces, et omnes viri superbi, dicentes Jeremiae, Mendacium tu loqueris, non misit to Jehova Deus noster ad dicendum, Ne eatis in Aegyptum ad peregrinandum illic:

3. But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon.

3. Sed Baruch filius Neriae incitat to contra nos, ut tradat nos in manum Chaldaeorum ad interficiendum nos et transferendum nos Babylonem.

Here the Prophet proceeds with the remaining part of the narrative. He says that the whole people obstinately persevered in their wicked design, so that he effected nothing by his warning and protest. Now this stupidity of the people was monstrous; for they had found out by experience the fidelity of the Prophet for many years; and further, they had gone to him because they believed that he was a faithful and an approved servant of God. He had not merely answered them in God's name, but as he knew their hardness, he added protestations which might have moved even stones. But he addressed the deaf; and it hence appears that they were wholly fascinated by the devil. And thus let us learn not to mock God, nor bring a double heart when we inquire as to his will, but to suffer ourselves to be ruled by his word.

Now he says, that when he had finished speaking to the whole people, as God had commanded, then John the son of Kareah, and Azariah the son of Hoshaiah, being the first among them, spoke against him. As to Azariah, we cannot know with any certainty what he was. But we have here in John the son of Kareah an example deserving of notice. We have seen that he was a bold, wise, and prudent man, and also of an upright mind. In short, when we consider what the Prophet has before said of him, we cannot but think he was by nature a heroic man; nay, when he is compared with Gedaliah, who, at the same time, was an excellent man, and whom the Prophet has adorned with high commendations, he yet far excelled him. Gedaliah, indeed, had a kind disposition, he was courageous in protecting the people, he was a man of integrity; and, besides, he was a father to the people, and so conducted himself when things were in a hopeless state, that, beyond the expectation of all, he gathered together the remnant of the people; and we have also seen that by his efforts the Prophet had been delivered from instant death. But John the son of Kareah had been a remarkable helper to him, having come to him of his own accord, and offered to him his assistance; and further, he faithfully and prudently warned him to beware of the perfidy of that unprincipled man, by whom he was afterwards killed. Gedaliah fell through extreme credulity. John, then, the son of Kareah, had a greater appearance of excellency than Gedaliah had exhibited. But what does the Spirit of God now declare respecting him and his associates? They are said to have been proud and obstinate. We hence see that some men excel in greatness of mind, and are yet of a refractory disposition; and this is for the most part the case during' a disturbed state of things. For some come forth wonderfully courageous; but when things do not fall in with their wishes, they become ferocious and rebel against God and men, and besides, they will never bear to be brought under submission. Such, then, was John the son of Kareah: at one time he manifested extraordinary virtue, but at length it appeared what he really was.

The Prophet, with the authority of a judge, declares that he and his associates were proud: then Azariah the son of Hoshaiah, and John the son of Kareah, and all the proud men, said, A falsehood dost thou speak. This was extremely insolent and reproachful; for they had lately testified that they regarded Jeremiah as God's faithful servant, and that they would receive whatever he might bring as God's true oracle; but now they charge him with falsehood! how great was this presumption! But it hence appears how deep and various, and how tortuous are the recesses which are in the hearts of men; for at one time they announce honied words, and afterwards they utter nothing' but virulence. So from the same mouth, as it were, almost in the same moment, comes forth what is sweet; and what is bitter.

Let us hence learn that the heart of man is full of every kind of deceit, until it be cleansed by the Spirit of God. We also see, when once impiety boils up, to what extremes it will proceed; for these men were not only insolent and reproachful towards Jeremiah, but also towards God himself. And they did not now make evasions as before, nor did they raise objections; but they openly raved against the Prophet. Thus hypocrisy has indeed for a time its coverings, but when the ungodly are urged by God, then they observe no bounds: Thou speakest what is false

They afterwards throw the blame on Baruch, who had been the Prophet's faithful servant. As they could not find out any reason why Jeremiah should speak falsely, they turned their fury against Baruch. They did not then spare Jeremiah for honor's sake, but as they had no reason whatever to speak evil of him, they fixed the blame on Baruch, who yet was as innocent as Jeremiah. Baruch, they said, excites thee against us Had Jeremiah so prophesied through the influence of another, yet his crime might have been at least extenuated. Now they said that he was mendacious, and brought forth nothing but impositions; but the ungodly do not regard what they say, for the devil drives them on headlong. And they charged Baruch with a very great crime, that he wished to betray them to the Chaldeans, and then to expose them to slaughter, and to deliver them that they might be driven into exile. All this would have been the greatest cruelty.: But then if we consider what sort of man Baruch had been, and how innocently he had conducted himself, how he had endangered his life in defending the true worship of God and prophetic doctrine, there was surely no reason for loading him with so great a reproach.

But we see that God's servants have been always exposed to extreme reproaches, even when they have exhibited the greatest integrity. If then, at this day, we hear of evil reports, after having labored to act uprightly, it ought not to appear to us a hard or a new thing to bear them with patience. We must, indeed, do what we can to stop the mouths of the malevolent and the wicked; nor ought we to give occasion, as Paul admonishes us, to the malignant. But when we have done our duty faithfully, if yet dogs bark at us, if we be loaded with many reproaches and crimes, let us learn patiently to endure them. This, then, ought to be done by us, since we see that Baruch was accused of extreme perfidy and cruelty.

What now had Baruch to do with the Chaldeans? Had he fled to them? Was he anxious to gain influence for himself? or to procure favor for himself? There was no such thing; he always followed Jeremiah wherever he went. Jeremiah had indeed obtained some favor; but this was to be attributed to the gratuitous kindness of God. Baruch, then, had got leave from the Chaldeans to remain with the Prophet; for the condition of both was the same. But yet he had not followed the Chaldeans, when his option was given to him. For when the Chaldeans offered quietness and rest to Jeremiah, Baruch might have also gone to that fertile country; but he chose to remain in the land. We hence see that he had removed from himself every suspicion, and yet he could not stop the mouths of the malevolent, but they slandered and. calumniated him. Let us then know that God's servants prove their firmness and constancy, when they are assailed on every side by the calumnies of men, and yet are satisfied with the testimony of their own conscience, and go on in their course, and look forward to the judgment of God, and care not what men think or speak, provided God approves of them, and is their judge in heaven.

Grant, Almighty God, that since we see what thou didst formerly threaten to all the despisers of thy word, we may learn to suffer ourselves to be ruled by thee, and so surrender all our powers and faculties to thy will, that we may receive immediately without any dispute whatever thou commandest, and so prove our sincerity, that our deeds may correspond with our words, and that our life may shew that we do not falsely profess thy holy name, but declare what we have in our minds and what thou thyself knowest, until the last day shall at length appear, when the books shall be opened, and all the thoughts of men shall be revealed, so that we may then appear upright in thy sight, through Christ our Lord. — Amen.

4. So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah.

4. Et non audivit Joannes filius Kareah, neque omnes principes (duces) copiarum, neque torus popu-lus, vocem Jehovae, ut habitarent in terra Jehudah.

The Prophet had sufficiently shewn that John the son of Kareah and the rest had not in good faith inquired of the Prophet what the will of God was; for when they saw that God's counsel did not harmonize with their wicked and foolish desire, they rose up against the Prophet. But he now more clearly condemns their obstinacy in not obeying God; and it is said emphatically, that they did not obey the voice of God, because they denied that God had spoken. Though then they sought to evade, Jeremiah on the other hand declares, that he was a true interpreter of God's will, that he had announced nothing but what had come from God. He then brings them all in as guilty, the leaders and the whole people, that no man might think it strange that innocent men, willing to submit to God, were driven into Egypt. Hence the Prophet shews here that they were all implicated in the same sin, since the leaders alone did not resist the oracle, but also the whole people. It now follows,

5. But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations whither they had been driven, to dwell in the land of Judah;

5. Et assumpsit Joannes filius Kareah et cuncti duces copiarum reliquias Jehudah, quae reversae fuerant e cunctis gentibus, ad quas illuc expulsae fuerant (sed abundat illuc) ad habitandum in terra Jehudah;

6. Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.

6. Nempe viros et mulieres (assumpsit tam viros quam mulieres,) et pueritiam et filias Regis, et omnem animam, quam reliquerat Nabuzardan, princeps interfectorum, apud Godoliam filium Achikaro, filii Saphan, et apud Jeremiam Prophetam, et apud Baruch filium Neriae:

7. So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes.

7. Et venerunt in terram Aegypti, quia non obedierunt voci Jehovae, et venerunt usque ad Taphnees.

The Prophet now gives us a narrative of what he had briefly touched upon. He then says that John and the rest of the leaders took the remnant of the people, who were there alive, and those who had returned from various countries; for many had become fugitives among the Moabites and the Idumeans, when they saw the city surrounded by the forces of King Nebuchadnezzar. Then they fled here and there, as it usually happens, and waited for the issue of the war. But after Nebuchadnezzar had departed, and a permission had been given to Gedaliah to collect what remained of the people and to place them in cities and towns, many returned into the land, now desolate; for they had dwelt with aliens, and had been miserably treated. As then they could not settle out of their own land nor find any quiet habitation, they returned, as it is usual with men reduced to want, who have no settled dwelling. They then returned, that they might live under the protection of Gedaliah.

Now the Prophet says, that they were taken by John and brought into. Egypt. This then was the way in which they shewed their obstinacy. We hence see how audacious must these leaders have been, that they hesitated not to go into Egypt, though it was shewn to be a fatal step. There was not indeed at that time any army of Nebuchadnezzar in Judea, though his vengeance might have been dreaded. And then, having fled to: Egypt, they might have been ill-treated there, and not hospitably received.: But we hence perceive, that when men once shake off the yoke of God, they are hurried on by a diabolical madness, so that there is nothing insurmountable to them. Had they been asked whether they acted rightly, they might have raised a thousand arguments as excuses; but when they followed their own propensity, they in a manner, so to speak, leaped over the clouds. Impiety then is always full of rashness and audacity. But as we see that the ungodly thus rush headlong into ruin, even when God pronounces a curse on their counsels and proceedings, let us learn to take encouragement ever to obey God; for he promises a joyful and blessed issue at all times when we follow the ways pointed out by him. John then and the other leaders of the forces took the remnant of the people

And then he shews how little those exiles consulted their own good, who had returned to dwell in the land of Judea; for they might have still rested in safety among the nations who had in kindness received them; but in Egypt God soon executed his judgments on the natives as well as on strangers. But they deserved such a reward, because they preferred to obey the command of the perverse and obstinate, rather than to obey the voice of God speaking by his Prophet.

The Prophet also mentions particularly who they were; they were men and women and children Some render the last word "puberty," which I do not approve, since Scripture speaks thus of children. Then John and his associates took childhood, or children; and he adds, the daughters of the king We have before inquired who these daughters of the king were: the probability is that they were his daughters by his concubines; and that they had been put in some safe place, so that if any great evil happened, they might not fall into the hands of enemies. Then these daughters of the king had returned with the other exiles, but were afterwards carried into Egypt.

At last he adds, all the souls which had been left by Nebuzaradan with Gedaliah, with Jeremiah, and with Baruch This had not been expressed elsewhere, that is, that Jeremiah and Baruch were joined with Gedaliah as rulers over the remnant of the people. But it was not the design of Jeremiah to relate everything that then took place. Now then, when an occasion occurred, he says that he and also Baruch were made governors in connection with Gedaliah. He then adds, that they all came into Egypt, or that they entered into Egypt,. For the word first used, vyv'v, vaibau, may be rendered, "and they entered into Egypt;" and then he adds, vyv'v d-tchphnchs, vaibau od-tachephnuches, "and they entered (or penetrated) as far as Tachephnuches." It was formerly one of the chief cities of Egypt; but its name has perished together with is wealth; for in heathen writers hardly the name of this city is found. They indeed mention the city Taphnim, but speak not of Taphnees. It is then probable, as changes take place in a country, that this city became by degrees forsaken, so as to become obscure and mean, and that other cities were built which exceeded it in wealth. He then says that they came to Taphnees It now follows, —

8. Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,

8. Et fuit sermo Jehovae ad Jeremiam in Taphnees, dicendo,

9. Take great stones in thine hand, and hide them in the clay in the brickkiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah;

9. Sume in manu tua (accipe in manu tua) lapides grandes (vel, magnas,) et absconde eos in luto (vel, caemento,) in fornace laterum, (vel, lacuna, unde sumitur materia ad formandos lapides,) qui locus (vel, quae fornax) est in porta domus Pharaonis in Taphnees, in oculis hominum Judaeorum;

10. And say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.

10. Et dices ad eos, Sic dicit Jehova exercituum, Deus Israel, Ecce ego mitto (mittam,) et assumam Nabuchadnezer regem Babylonis, servum meum, et ponam solium ejus super lapides istos, quos abscondi, et extendet tenterium suum super ipsos.

This passage shews that the Prophet was by force drawn away with others, so that he became an exile in Egypt contrary to his own wishes; for he did not go there of his own accord, inasmuch as we have seen how strictly he forbade them all to go down to Egypt. He was, however, compelled to go there, as though he had been bound with chains. He did not then go there designedly, nor did he through despair follow those miserable men; for he would have preferred to die a hundred times through famine and want in the land of Judah rather than to have sought in this way the lengthening of his life. It then appears that he was driven there as it were by enemies.

But as nothing happens except through God's purpose, so from this prophecy it appears that God ordered the going down of his servant, and that he was not so subjected to the will of the wicked, but that he was always guided by the hidden influence of God; for it was God's will to have his herald even in the midst of Egypt, that he might declare to the Jews what, was to be. His doctrine, indeed, was not of any benefit to them; but it was God's purpose to drive them as it were into madness, inasmuch as their wickedness was wholly irreclaimable; for it is a harder thing for the wicked to hear God's voice when he threatens vengeance, than to feel his hand. When, therefore, the unbelieving avoid the word of God, they are still constrained, willing or unwilling, to hear what they willfully reject, even that God will be their judge. The Prophet then was sent, according to the hidden purpose of God, into Egypt, that he might there perform his wonted vocation and proceed in the discharge of his office, and there carry on his prophetic work.

But this prophecy was greatly disliked; for as the Jews had been already much exasperated, this threatening was still more calculated to kindle up their fury; and Jeremiah did also create danger to himself from the Egyptians, for he not only threatened the Jews, but also the whole kingdom of Egypt. We hence perceive how invincible was his courage, for he marched through certain deaths, and was yet terrified by no dangers, but performed the office entrusted to him by God. Some think that he was on this account stoned by the Jews; but this is not probable, nay, it may be gathered from other places that he died a natural death. However this may have been, his perseverance and firmness were wonderful, for he struggled to the end, and without weariness, with those wild beasts, whose savageness he had more than enough experienced.

Let us now see what this prophecy is: The word of Jehovah came to Jeremiah; and the sum of it is, that the Prophet was bidden not only to proclaim the vengeance of God, but also to confirm it by a visible symbol, as it was necessary to arouse unbelieving men. For so great was their stupidity, that unless God roused all their senses, they would have never attended; they were deaf. Then the Lord set before their eyes what they were unwilling and refused to hear. For this reason the Prophet was bidden to add an outward sign to his prophecy; according to what we have stated in other places, signs were often connected with the doctrine on account of the tardiness, or rather the stupidity of men.

He was then commanded to take great stones, and to hide them in the clay, or cement, in a brick-kiln, that is, in a kiln where bricks were burnt, or in a place where they were usually made, or where materials were taken to form them. And this place was not far from the palace of the king in the city of Taphnees, as the Prophet expressly declares; nay, he says that it was nigh the gate. As, then, this place was near the palace, the Prophet was bidden to hide there the stones, and in the sight of the Jews. This was the symbol. Now, it is shewn for what end God would have the stones to be fixed in the clay or cement; for if the stones were only rolled there with great labor by the Prophet, there would have been no instruction; and all signs we know are unmeaning and without any importance without the word. It is God's word, then, that in a manner gives life to signs, and applies them for the benefit and instruction of men. Therefore God's command is added, that he was to speak to the Jews: Thou shalt say to them, Thus saith Jehovah. He brings in God as the speaker, that the threatening might be more effectual, as it has been stated elsewhere; for if he had only related the words of God, he could not have thus arrested their attention, which was very tardy. This, then, is the reason why he speaks in the person of God himself.

Behold, I, — the particle demonstrative and the pronoun are both emphatical, hnny, enni; Behold, I send, he says, to bring Nebuchadnezzar, the king of Babylon, my servant, and will set his throne on these stones We now understand the drift of the whole, even that these stones were thrown into the cement, that God might build up a throne for Nebuchadnezzar. The time, indeed, for building the throne had not yet come; but God's purpose was to lay the foundations, so that they might be hid until the time arrived. The Prophet, then, built a throne for Nebuchadnezzar, when he cast; these stones into the place of the brick-kiln.

We must now examine each particular in order. God says that he would send to bring Nebuchadnezzar, the king of Babylon. This mission must not be understood otherwise than that of the secret providence of God; for he had no attendants by whom he might send for Nebuchadnezzar, but he called him, as it were, by his nod only. Moreover, this mode of speaking is borrowed, taken from men, who, when they wish anything to be done, intimate what their object is; and then, when they give orders, they issue their commands. This is what earthly kings do, because they can by a nod only accomplish whatever comes to their minds. But God, who needs no external aids, is said to send when he executes his own purpose, and that by his incomprehensible power. And further, God intimates that when Nebuchadnezzar came, it would by no means be by chance, but to take vengeance on the perverse Jews, who hoped for a safe retirement in Egypt, when yet God promised them a quiet habitation in the land of Judah, had they remained there. Then God declares that he would be the leader of that march when Nebuchadnezzar came into Egypt, as though he had said that the war would be carried on under his banner. Nebuchadnezzar did not from design render obedience to God; for ambition and pride led him to Egypt when he came, and for this reason, because the Egyptians had so often provoked him, so that without dishonor to himself he could no longer defer vengeance. It was, then, for this reason he came, if we look to his object. But God declares that he overruled the king as well as all the Babylonians, so that he would arm them when he pleased, and bring them into Egypt, and by their means carry on war with the Egyptians.

For the same reason he calls him his servant; not that Nebuchadnezzar was worthy of so honorable a name, for he had nothing less, as we have said, than a design to serve God; but he is called God's servant, because he executed what God himself had decreed: for the Scripture sometimes calls even the devils the servants of God; but in strict language, angels and the faithful are alone his servants. Kings and prophets are also, for a special reason, called God's servants, to whom is committed the authority to rule or to teach. But in this place, as in many other places, the Scripture calls those God's servants whom he employs to effect his purpose, even when they themselves have no such design. But the Prophet, no doubt, had also in view the Jews, so that they might know that this war was approved by God; for Nebuchadnezzar would not have come except he had been brought there by God.

It then follows, and I will set his throne This, also, is what God claims for himself, even the erecting of the throne of the King Nebuchadnezzar before the palace of the king of Egypt. The king of Babylon, doubtless, thought that the war was carried on through his own efforts and valor, and the courage of his soldiers; moreover, he sacrificed to his own fortune, as heathens use to do; and hence it is said in Isaiah of the Assyrian,

"He will not think so." (Isaiah 10:7)

But God designed this to be declared to the Jews before the time, that they might then know that the just reward of their obstinacy would be rendered to them, for they were to be taught, as we have said, for their good and benefit. But as they were already inexcusable, it was God's purpose to shame them more and more, so that they might know that a just punishment would be inflicted on them, because they had so obstinately rejected all the counsel of God.

I will, then, erect his throne on the stones which I have hidden The Prophet here speaks irregularly, now in God's name, then in his own; but this was not done without reason. We have stated why he introduced God as the speaker, even that he might make the Jews more attentive; for he knew that all his threatenings would be derided except God's majesty was set before them: but now he connects himself with God, as though he had said that he had nothing apart from God. This is the reason why he said, upon the stones which I have hid God had not hidden the stones, but the Prophet speaks, nevertheless, in the person of God. But, as I have already said, this connection shews that the prophetic word is so connected with the hand and power of God, that when the Prophet speaks, it ought to be counted the same, as though God openly thundered from heaven. And this mode of speaking ought to be carefully noticed, so that we may learn reverently to receive whatever faithful teachers declare in his name, while performing the duties of their office; for they are not to be looked upon as men, for otherwise whatever proceeds from them may be disregarded; but we ought to receive the doctrine proclaimed by their mouth as though God himself had descended from heaven to speak to us.

He afterwards adds, and he shall extend his tabernacle or his tent; for sphryr, shepherir, is taken from a word which means beauty, and properly means here a royal tent.² The hebrews do not give this name to the tents of shepherds, but only to those tents which excel in magnificence and splendor, according to what we say in French, Le pavillon du Roy. It now follows —

11. And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword.

11. Et veniet et percutiet terram Aegypti; qui ad mortem, ad mortem; et qui ad exilium, ad exilium; et qui ad gladium, ad gladium.

He confirms the former verse by what he says here and in the two following verses to the end of the chapter. As Egypt had cities well fortified and deemed impregnable, the Jews never thought that the Chaldeans could so easily penetrate into them. For, first, that country is situated in a plain; and, secondly, in the midst of lakes: and it is in part surrounded by the Nile and the Red Sea. As, then, Egypt was on every side so well fortified, they thought that there would be there a quiet nest for them. But God declares that King Nebuchadnezzar would become the conqueror of the whole land; and he removes all objections when he says, —

Those for death, to death; those for captivity, to captivity; those for the sword, to the sword; as though he had said, "Were Egypt ever so populous, yet the immense multitude of men will avail nothing, for they shall be conquered by their enemy; for some shall perish by the sword, and some by various kinds of death, and some shall be driven into exile; and Egypt shall be destroyed, as though no one stood up in its defense." We hence see that this was added, that the Prophet might shake off the false confidence of the Jews. To the same purpose are the two following verses.

12. And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace.

12. Et accendam ignem in aedibus deorum Aegypti; et comburet eas (vel, ipsos deos) et captivos abducet et involvet terram Aegypti, quemadmodum involvere solet pastor vestem suam; et egredietur illinc in pace.

He goes on with the same subject; and he ascribes to God the kindling of the fire, that the Jews might know that the war would be conducted by a divine power, and that Nebuchadnezzar would not come except through God's providence. For though, as it has been said, he had his own reasons, yet God, by his wonderful power, led him, as it were, by the hand, to punish the Egyptians. They, indeed, deserved such a destruction, because they had by their fiat-teries deceived the miserable Jews, and had corrupted them. Besides, their allurements had been very ruinous, for through them the aid of God had been despised, and all the prophecies rejected. As then they had been the authors of all kinds of evils to the Jews, we hence infer that they deserved a dreadful vengeance; and this had been in due time made known to the Jews, but they did not believe it. Then the Prophet fully confirms what had been declared in his former prophecies.

I will kindle a fire, says God, in the temples of the gods of Egypt And he mentions temples, that the Jews might understand that no part of the land would be safe or secure from destruction: for it often happens that when the cruelty of enemies rages greatly, the temples are spared; for religion commands respect, and honor has been given also to idols, so that their temples have often remained untouched, when enemies have wholly overthrown all other things. But it is probable, that the Chaldeans had so great a presumption and pride, that they wished to destroy all the temples, that there might be no religion anywhere except among themselves. And some also among the Persians had this barbarity, as Xerxes, who, when he entered into Greece, and some parts of Asia, burnt and destroyed all the temples, and said also in derision, that all the gods in Greece were taken captive, and were shut up in the temples, and that he accomplished everything through his own valor. There is, indeed, no doubt but that Xerxes thus arrogantly triumphed over the gods of the Greeks; and such was probably the insolence displayed by the Chaldeans. However this may have been, yet God shews, that no place in Egypt would be held sacred: for the Chaldeans would even burn their temples. But at the same time he meant to cast a reproach on the obstinacy of the Jews, because they went down to Egypt, whose safety depended on idols. God then shews that they were more than blind, and wholly beside themselves, as though they were brute animals, when they hoped for a quiet port in Egypt, which was under the protection of false gods. God then says, that he would kindle a fire by which the temples of the gods of Egypt would be burned.

And he adds, and it or he will burn them This may be applied to the fire; but he, no doubt, speaks of the King Nebuchadnezzar, for it immediately follows, and shall carry them captives, and shall roll up the land of Egypt, as a shepherd his garment The verb properly means to cover, but it means also sometimes to gather up. It may be rendered here to roll up, as we say in French, trousser et entortiller. He intimates, that Nebuchadnezzar would, according to his own will, so rule in Egypt, that he would heap together all the wealth of the whole land: and as a shepherd, when he leads his flock to another place, collects his utensils, and rolls up his garments, or folds himself in them; so Nebuchadnezzar, says the Prophet, would gather together, or roll up the whole land of Egypt He mentions land, as signifying the wealth which Nebuchadnezzar accumulated. At length he adds, and thence shall he depart in peace He shews that the conquest would be complete, for the Egyptians would not dare to mutter, nor dare to follow their enemy on his departure; for he would be as though he were in a peaceable place, and in his own kingdom.³

Grant, Almighty God, that as thou hast not only once shewn to us the way in which we are to walk, but also daily exhortest us to continue in it, and ever to go forward towards the right mark, — O grant, that we may never turn aside, but suffer ourselves to be ruled by thy voice; and though temptations may drive us here and there, may we ever follow thy command, and so persevere in obedience to thee, that we may at length, by experience, find that it is our happiness to commit ourselves to thee, and to follow thee as our leader, until thou bringest us into that celestial kingdom, which has been prepared for us by thine only-begotten Son.-Amen.