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1. The word that Jeremiah the prophet spake unto Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying,

1. Sermo quem loquutus est Jeremias Propheta ad Baruch filium Neriae cum scriberet sermones istos in libro ex ore Jeremiae anno quarto Joiakim filii Josiae regis Jehudah, dicendo,

2. Thus saith the LORD, the God of Israel, unto thee, O Baruch;

2. Sic dicit Jehova, Deus Israel ad to (vel, de to) Baruch,

3. Thou didst say, Woe is me now! for the LORD hath added grief to my sorrow; I fainted in my sighing, and I found no rest.

3. Dixisti, Vae nunc mihi, quia addidit Jehova moerorem super dolorem meum, laboravi (vel, defessus sum) in gemitu meo et requiem non inveni:

4. Thus shalt thou say unto him, The LORD saith thus; Behold, that which I have built will I break down, and that which I have planted I will pluck up, even this whole land.

4. Sic dices ad eum, Sic dicit Jehova, Ecce quae aedificavi ego diruo, et quae plantavi evello, nempe totam terram hanc;

5. And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the LORD: but thy life will I give unto thee for a prey in all places whither thou goest.

5. Et tu quaeres tibi magnifica? Ne quaesieris; quia ego adducam malum super universam carnem, dicit Jehova; et dabo tibi animam tuam in spolium omnibus locis quocunque tu veneris.

We have said that prophetic books were not written by their authors in the order in which they are now read. But when a Prophet had preached, and committed to writing a summary of his doctrine, he fixed it to the doors of the Temple. And there were scribes who collected the summaries, and the volumes now extant were made from these. I now repeat the same thing, because some one may wonder that the order of time was not observed by Jeremiah: for hereafter he will prophesy of heathen nations; and it is certain, that these prophecies were announced, in part, before the beginning of the reign of Jehoiakim, some during his reign, and some in the time of Zedekiah. But the reason I have stated ought to be borne in mind, that this book we have now in our hands was not written by Jeremiah himself, but that it contains collected summaries, afterwards formed into one volume.

Here is told us a special prophecy concerning Baruch, who, as we know, was the Prophet's scribe, and not only his scribe or amanuensis, but also his disciple. And here Jeremiah relates, that he was gravely and severely reproved, because he shewed not a mind sufficiently firm, when the book mentioned in chapter thirty-six was to be written. Some think that there was a just reason for his grief, because Jeremiah declared that the ruin of the city and the people was nigh at hand. They then think that Baruch was anxious, nay, oppressed with sorrow when he heard that so dreadful a judgment of God was near; for there is no doubt but that he regarded his country with becoming devotion, and that he was solicitous concerning the worship of God, and for the safety of the people whom God had chosen out of all nations, and adopted. But as we shall hereafter see, he looked rather to himself, and was led to grief and sorrow on his own account; and for this he was severely reproved by the Prophet. Others bring forward an explanation by no means satisfactory, that he coveted the gift of prophecy, when he saw that Jeremiah pronounced, as from on high, words so weighty, and was the instrument of the Holy Spirit, as though he exercised a celestial judgment. They hence think that Baruch was stimulated by a vain desire for the prophetic office, and that he was reproved because he assumed more than what was right. But this fiction, as I have already said, has nothing to support it.

I do not doubt, therefore, but that he apprehended danger to himself, because the message which the Prophet had committed to him was greatly disliked. For we see in the chapter to which I have referred, that the Prophet did not go to the king, but dictated the contents of the book, and gave it to Baruch. When, therefore, he saw that he could not discharge his duty without danger, he began to complain and to murmur; and it was on this account that the Prophet, by God's command, reproved his weakness. The meaning then is, that Baruch, as he feared for his life, was affected with too much grief, so that he wished to be freed from all trouble, and that God was offended with this extreme fear, and gave a command to his Prophet to reprove Baruch, as he deserved. Let us now come to the words.

The word which Jeremiah the prophet spoke to Baruch the son of Neriah. We must notice, that the holy man did not spare his own disciple, whom yet he no doubt loved; for he had employed him, and Baruch had acted faithfully, not only as his scribe, but also as his fellow-helper. As then Jeremiah had proved the fidelity, care, and diligence of Baruch in many things, he wished, no doubt, to treat him with kindness; but as God would have this fault in Baruch to be corrected, the Prophet performed this duty that belonged to his office. We hence see that he forgot flesh and blood, when he had to do his work for God. The circumstance as to time is added: and hence we may infer what I have already stated, that Baruch, when in danger of his life, was anxious, and complained of his own case, as though God had laid on him a burden too heavy and hard to be borne; for the Prophet says that he received this command when Baruch wrote the words in the book, in the fourth year of Jehoiakim.

We have briefly related how this happened; but it must be added, that Baruch did not fear without reason, because the king was already displeased with Jeremiah. He was not indeed altogether cruel, but he had bad counselors, who were like fans, ready to kindle up his rage; and the issue proved, that this fear was not without cause; for the king took a penknife and cut the book in pieces, and then threw it into the fire: and if Jeremiah could then have been found, no doubt all would have been over with him, as to his life. But Baruch had been warned by kind men to conceal himself together with the Prophet. We hence see that Baruch was frightened, because his message was so disagreeable, and calculated to drive the king to extremities, as it happened. At the same time, he was too much given to care for himself, for he ought to have presented his life as a sacrifice to God. For all who are called to such an office, are in duty bound to undergo all dangers with courage, so as to disregard life when necessary, or at least to commit it to the care of God; and when they see dangers nigh, they ought still to proceed in the course of their office. Though, then, Baruch wished faithfully to serve God, yet in the conflict he was overcome by temptation, so that he was more anxious for his life than animated to proceed in his course. It is to this that the time mentioned by the Prophet refers, when he says, that Baruch was reproved when he wrote the words in a book

The prophecy is afterwards more clearly expressed, Thus saith Jehovah of Baruch. The Prophet sets on him and accosts him, in order that he might fill his mind with holy fear, in order to correct that sinful fear, by which he was impeded in strenuously serving God. Thou hast said, the cause of the reproof is expressed — thou hast said, Wo is to me now! for Jehovah has added sorrow to my grief Barnch no doubt wished to withdraw from his office, as is the case with those who are too much pressed, when they find that they are unequal to their task; they seek hiding-places and become runagates. Such, then, was the feeling of Baruch when he said, Wo is to me now! It was highly honorable to be a scribe to a Prophet, for it was the same thing as though he received words from the mouth of an angel. It was then unworthy and disgraceful for the holy servant of God to complain of his own misery, when yet it was an evidence of singular favor, that God had been pleased to choose him for such an office. Here then the ingratitude of Baruch is condemned, when he exclaimed that he was miserable, while yet he ought to have deemed it a singular happiness, that God had called him to that work.

He says, Jehovah has added sorrow to my grief Here the ingratitude of Baruch breaks out still more; for he ex-postulated with God, as though he had said, that he was not kindly treated. And there is an implied reproach in this complaint; for it is the same thing as though he called in question God's justice, and charged him with too much severity. At the same time he complains that there was no end, as though he had said, that he had already suffered too much, and that God was not acting kindly with him, because he added evils to evils, Jehovah, he says, has added sorrow to my grief. It seems that ygvn, igun, is more than mk'v, mecab, for Baruch intimates that he had already suffered grief there being an occasion for it; but that now an addition of sorrow or mourning was made to so many griefs.

We hence conclude, that Baruch did not shrink immediately at the first conflict, as slothful men do; but that he vacillated in the middle of his course. And this ought to be carefully observed; for they who have once courageously performed their office, think themselves endued as with angelic fortitude. Hence it comes that they boldly disregard all dangers, because they believe themselves to be invincible. But we see that Baruch was for a time a strenuous and courageous servant of God; but when there appeared no end, he began to grow faint. Let us then learn constantly to flee to God and to seek of him a new increase of grace, so that he may sustain us by the power of his Spirit, and raise us up, when fallen, for otherwise we cannot but fall every moment, even when our career seems glorious; but let us learn, being mindful of our infirmities, to ask the Lord to hold us up and to stretch forth his hand to us every day. This is what we are to observe in the example of Baruch, when he says, that sorrow was added to his grief.

But he afterwards expresses the same thing more clearly; I have labored in my groaning, he says, and found no rest By these words also, he testifies that he had been exposed to various evils, that his troubles were not as yet alleviated, or that he was not freed from dangers, and that at length he succumbed, for no rest was given him. We hence see what I have already stated, that Baruch was not refractory immediately at starting, but that when he had already made progress, having completed a part of the race, he was overcome with trials and overwhelmed, before he reached the goal.

He afterwards adds, Thus shalt thou say to him, etc. Here the Prophet shews that he was not roused against Baruch through any private displeasure, but that he had only conveyed to him God's message. Behold, what I have built I pull down, and what I have planted I root up. Here it is evident that the cause of the reproof was, that Baruch loved himself too much, and wished to evade dangers when God ordered him to engage in the conflict. Jeremiah sets forth what would be to the whole people. The comparison shews what I have stated, that Baruch, disregarding the public safety, was too cautious, and was thus timid and tender as to his own life. This is the reason why God mentions the whole people, as though he had said, "Dost thou wish to be deemed of more importance than the whole people? Is thy life of more value than the wellbeing of the whole community?" It was a disgrace to Baruch to prefer himself to the whole people, and even to the Temple and the worship of God. When, therefore, the severity of God was now ready to fall on the whole people, though Baruch might have endangered his life a hundred times, yet he ought not to have made so much account of his life. Then the Prophet shews here that Baruch was too delicate as to himself; and because he was blinded by the love of himself, he did not consider the public safety of the people, nor did he regard the Temple and the holy land.

These metaphors of building and planting often occur in Scripture, I shall not therefore dwell on them here. But we must observe, that though God be the creator of the whole world, yet the people of Israel were peculiarly his work, and also the land of Israel. For God had consecrated that land to himself that he might be served in it, and had adopted the people. Hence he often compares that people to a vineyard.

"O my vineyard, I have planted thee." (Jeremiah 2:21; Isaiah 5:1-7.)

I will not multiply quotations, for in a thing so easy it would be a foolish ostentation to heap together many texts. God, then, had built his people, because they dwelt there as in their own habitations, and the land was called his rest He had also planted his people. We may remark, in short, that the building mentioned here and also the plantation, refer to those special favors which God had bestowed on that people. For though he had planted the whole world and all nations, yet the people of Israel was especially his planting, as it is said by Isaiah,

"The planting of the Lord is for glory,"

that is, this people had been planted, that God through them might manifest his own glory. (Isaiah 61:3)

Let us come now to what is here declared; he says, I pull down what I have built, I root up what I have planted; as though he had said, "I have hitherto adorned this people with singular endowments; for I chose them as a heritage to myself, it is a holy race, it is a priestly kingdom, I dwell in the midst of them, I have undertaken the care of defending them, I am their Father, they are to me not only as a son, but also as a first-born; and titan this land is holy, because I have set my name in it: I have therefore built and planted this people and this land; but now, he says, I am pulling down and rooting up."

It afterwards follows, And seekest thou great things for thyself? We now see clear enough why he reproved Baruch, it was, because he was too careful as to himself, and too timid; and thus it was that he was impeded in his duty. He then says, And dost thou seek for thyself? The particle lk, lac, for thyself, is put here emphatically; for here God sets Baruch in the balance, and the whole people together, with the temple and divine worship. "Dost thou," he says, "outweigh them? Is thy life of more value than the temple, the safety of the people, and all my gifts which so much excel?" It was then God's purpose in this way to make Baruch ashamed of himself, because he preferred a frail life to so many things and so glorious. Dost thou, then, he says, seek great things, gdlvt, gidalut, for thyself? that is, "Shall thy state be eminent while the temple is burnt with fire, while the land is laid waste, while most men perish, and the remnant are driven into exile and captivity? Art thou then alone to be deemed sacred? Art thou alone to be exempt from loss and trouble? See, is all this right?" Here then he made Baruch himself the judge.

But as Baruch might as yet flatter himself, he immediately restrains him; Seek not, he says, for we know how men from self-love seek their own indulgence. That Baruch then might not persist in his course, God puts a check on all his ambitious feelings; Seek not, he says. He afterwards adds a ground of consolation. Baruch has been thus far severely reproved, as he deserved, on account of his self-indulgence; but God now forgives him, and adds a comfort which might in part alleviate his sorrow; For behold, he says, I will bring evil on all flesh, and 1 will give thee thy life for a prey in all p1aces whither thou goest Here God frees Baruch from that distressing fear by which he had been debilitated, so as not to possess suitable firmness for his work. he then says, "Fear not, for thy life shall be safe to thee while all around thee are destroyed." Baruch thought that he should perish while the people were safe and secure; but God declares that none of the people would be safe, and that he would be safely preserved while all the rest were perishing.

I will bring evil, he says, on all flesh He speaks indeed briefly, but Baruch must have well considered what he had received from the mouth of the Prophet, for he ought to have been fully persuaded as to the faithfulness and immutable purpose of God. God then assumes this fact, that ruin was nigh as to the whole people and other nations. He afterwards adds, Thy life will I give thee as a prey Of this kind of language we have before spoken. To give one his life for a prey was to deliver him as it were from instant death. As when all things are exposed to plunder, if one snatched this or that and escaped, he would have something saved; or as if one plucked anything from the burning, he would have it preserved; so when all things were thrown into such a confusion, that death would beset men on every side, he who could escape in safety would have his life as a prey when removed from all danger. Then God bids Baruch to be content with the benefit of being safe, while others, as I have said, were perishing. Now follows, —

1. The word of the LORD which came to Jeremiah the prophet against the Gentiles;

1. Qui fuit sermo Jehovae (ita ad verbum) ad Jeremiam Prophetam super cunctas Gentes:

2. Against Egypt, against the army of Pharaohnecho king of Egypt, which was by the river Euphrates in Carchemish, which Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah.

2. Quantum ad Aegyptum, contra exercitum Pharaonis Necho, regis Aegypti qui erat super flumen Euphratem in Charchamis, quem percussit Nabuchadnezer, rex Babylonis, anno quarto Jehoiakim, filii Josiae, regis Jehudah.

Jeremiah begins here to prophesy against foreign nations, and continues to do so to the last chapter but one, not that he then for the first time began to announce these oracles, but as I have already said, a volume was at length formed, including his prophecies, the order of time being not everywhere observed; for we see in the 25th chapter that he threatened heathen nations with the punishments they had deserved before Jehoiakim was made king. But as I have said, the prophecies respecting heathen nations have been separated, though as to time Jeremiah had predicted what afterwards happened.

He then says that he had prophesied of the destruction of the Egyptian army which King Nebuchadnezzar overthrew in the fourth year of Jehoiakim Jeremiah had then foretold before this time what was to be. It might have been that before Pharaoh-necho prepared his army, Jeremiah predicted what would take place; but it is probable that this prophecy was announced at the time when Pharaoh-necho went forth against the Chaldeans, for he was fighting then for the Assyrians. As they were not equal to the Chaldeans they made a treaty with the Egyptians. They then had come for a subsidy to drive away the Babylonians, and thus to defend the Assyrians against their forces. But at first the expedition met with success; yet at last what had been predicted by the Prophet was fulfilled.

It is not known whether or not the design was to alleviate the sorrow of the people by this prophecy; and yet I am disposed to receive what the greater part of interpreters have held, that as at that time the people were in the greatest trouble, this prophecy was given in order that the faithful might know that God had not ceased to care for his people. But we must especially attend to the truth of history, for when Pharaoh-necho was induced, as it has been said, by the Assyrians, to lead his army to the Euphrates, the pious king Josiah met him, and he was then a confederate with the Babylonians, because there had been a friendly intercourse between the Chaldeans and the Jews since the reign of Hezekiah. As then Josiah wished to render service to a king who was his friend, he opposed the army of Pharaoh; but he was conquered and slain. Now the expedition of Pharaoh was fortunate and successful for a time, but when he began to boast of victory he was suddenly cast down; for King Nebuchadnezzar not only checked his audacity, but having routed his army, compelled him to return into Egypt, and occupied the whole country from the Euphrates to Palusium. That country had not yet been exposed to those continual changes which afterwards happened, that is, when those robbers who had succeeded Alexander the Great boasted that they were the kings of kings, and when every one strove to draw all things to himself. For hence it happened that now Egyptian kings, and then Asiatic kings, often shook that land as far as they could. This had not yet happened when Jeremiah prophesied, nor had Alexander been yet born, but it yet appears that these regions were even then subject to changes, so that there was nothing fixed or permanent connected with them. We must then bear in mind that the events of wars were dubious, so that, one while, the Egyptians forcibly seized a portion of Asia, and at another time the Assyrians diminished their power, and again the Chaldeans. Pharaoh-necho was then so repulsed that he never dared again to come forth, as sacred history testifies in 2 Kings 24:7.

Let us now come to the Prophecy of Jeremiah. He says that he prophesied against the army of Pharaoh-necho, when it was at Euphrates, that is when he fought there and thought that he would be a conqueror, as he had far and wide desolated a hostile land, and brought under his authority many cities. When therefore he had met with great successes, Jeremiah was then bidden to prophesy against his army, so that the Jews might know that the death of pious Josiah would not go unpunished, because God had purposed to destroy that great army by which Josiah had been killed, and so to break down and lay prostrate the power of Egypt, that King Pharaoh would hereafter remain as shut up in prison as it afterwards happened. The rest to-morrow.

Grant, Almighty God, that since thou hast been pleased to call us to the spiritual warfare, we may never be wearied; and that, as our weakness is so great that we are unequal to our conflicts, grant, that being supported by the power of thy Spirit, we may persevere in the course of thy holy calling, and never be broken down by anything that may happen to us, but learn so to break through all dangers as to commit our life into thy hands, and be in the meantime prepared to live or to die, until thou gatherest us into that blessed rest which is laid up for us in heaven, through Christ our Lord. — Amen.

3. Order ye the buckler and shield, and draw near to battle.

3. Preparate scutum et clypeum et accedite ad praelium.

4. Harness the horses; and get up, ye horsemen, and stand forth with your helmets; furbish the spears, and put on the brigandines.

4. Ligate equos et ascendite equi-tes, et state (statute vos) in galeis vestris, abstergite lanceas, induite loricas.

5. Wherefore have I seen them dismayed and turned away back? and their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the LORD.

5. Quare vidi ipsos fractos, aver-sos retrorsum? et fortes eorum per-cutientur (percussi sunt) et fuga fugerunt, et non respexerunt; terror undique, dicit Jehova.

Jeremiah uses now a form of speaking very common in the Prophets though remote from common use. For the Prophets, when they denounce God's judgments and punishments on the ungodly, do not speak in a simple language, as though they were giving a narrative, but they employed figurative expressions, as though they wished to introduce men into the very scene itself. And that their doctrine might more effectually penetrate into the hearts of men, they bring forward various persons; they at one time introduce God as speaking, and at another they pronounce this or that according to the sentiments of others; and again, they declare the commands of God.

Jeremiah begins here by summoning the Egyptians, as though he were the herald of Pharaoh, and thus borrows the name of another person. He says, Prepare The verb rk, orec, properly means to set in order, but here it signifies to prepare; Prepare, then, the buckler and the shield The word tsnh, tsane, was a shield of a larger form, and mgn, megen, seems to have been a buckler carried by horsemen of light armor. And come near to battle: He then adds, Bind or he the horses The manner of fighting is not the same now as it was formerly; they fought in chariots, as heathen authors abundantly shew. He therefore says, he the horses, that is, join them together that they may draw the chariots. Go up, ye horsemen, stand in your helmets, clean your lances, and put on your coats of mail. The meaning is, that Egyptians would come well prepared with all kinds of arms that they might be formidable to their enemies. And hence the vengeance appeared more clearly, because they had been well furnished, so that they might seem to have gained the victory before they engaged with their enemies. This is the reason why the Prophet enumerates their complete armor, having omitted no material part; he mentions the lances, the helmets, the coats of mail, the chariots, the horses, and the shield, so that victory, according to the judgment of men, was already theirs. This is the first thing.

But we must observe the design of the Holy Spirit; it was his purpose to remove the veil from the eyes of the faithful, which for the most part prevents us to see as clearly as we ought the power of God; for when we fix our attention on warlike preparations, we do not think that anything is left for God to do; for they who are well prepared seem to be beyond the hazard of losing the day. That the Jews then might know that it would be nothing for God to punish the Egyptians, he records this preparation. And there is a kind of concession when he says, They shall indeed be furnished with a helmet, a coat of mail, a shield, a sword, and a lance; but all this would avail nothing as to the issue. Then from this prophetic word let us learn, that God makes no account of all those things which men prepare when they wish to effect anything. For smoke is everything that dazzles our eyes; so forces and arms have no importance before God; for by a single blast he can dissipate all such clouds. And this truth is very useful; for we look on external things, and when anything specious presents itself to us, we are immediately taken up with it, and rob God of all power; for we transfer his glory to these masks which appear before us. We now then understand why the Prophet speaks here of bucklers, and shields, and lances, and chariots, and helmets, and coats of mail.

For it immediately follows, Why, or how, have I seen them broken? Here the Prophet, on the other hand, disregards all the things which he before enumerated in such high terms, for he spoke, as it were, according to the common judgment of men. And, as I have said, he undertook the person of a herald, as though Pharaoh himself had commanded the Egyptians immediately to take up arms. This then was apparently very formidable. But the Prophet now speaks as though standing on an eminence, and says, How or what is this? for mdv, meduo, is a particle of wonder, How! He then passes over from the common opinion of the flesh to the prophetic Spirit, as though he had said, "Were any one to judge of the Egyptians by their external splen-dour, he would say that they would be victorious over their enemies; but were any one to ascend higher and to form a judgment, not according to the flesh, but according to the spirit, he would see that all this is frail and evanescent."

But the question, How? is to be taken as emphatical; for it could have been hardly believed that an army so well equipped could have become a prey to the Babylonians, and that it was hastening to its own ruin. As then this seemed incredible to any one attending to the subject, the Prophet asks, How have I seen them? He however says that he saw them, even because God had set him, as we have said, as it were on a watch-tower. This, however, may be applied to the body as well as to the mind. I saw them turned backward:, when yet they were rushing forward, as he says afterwards, like a flood. Their valiant men, he says, have been smitten, and by flight they have fled. He means, in short, that there would not be so much courage in the Egyptians as to withstand the onset of their enemies, because they would be broken down by the hidden power of God. He also adds, that their flight would be accompanied with so much dread, that they would not dare to look behind, so that their danger would increase their haste.

He at length adds in God's name, Terror on every side, says Jehovah Here he changes the person the third time, for he declares as from God's mouth that there would be terror on every side; and thus it is an answer to the question, How, or why? even because God, he says, executes his judgment on them. Whenever, therefore, we see that nothing is wanting to our enemies for victory even over the Church of God, let what the Prophet says here be remembered by us, that there is no reason why we should despond, though we may be filled with wonder and amazement; for God will so work as to break down, without the hand of man, those who shake the whole world with terror. It afterwards follows, —

6. Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the north by the river Euphrates.

6. Ne effugiat volex, et ne servetur fortis; in Aquilone (in Septentrione) super ripam fluvii Euphratis impingent (vel, impegerunt, est proeteriti temporis,) et ceciderunt (ksl significat etiam corruere, ideo vertunt alii, corruerunt, sed videtur esse species gradationis.)

He then says first that they would gain power, but he speaks presently of their fall, unless it be thought that the same thing is repeated: and the beginning of the verse may be read affirmatively, "The swift shall not flee," etc. But as the particle 'l, al, is often used in a prohibitory sense, the verse may be evidently explained as spoken by God, and thus it may be read in connection with the previous verse, Let not the swift flee, nor the brave escape For God here declares authoritatively, that celerity and courage would be of no avail to the Egyptians, because the swiftest would be taken by their enemies, and the bravest would fall.¹

He says, In the land of the north, on the bank of the river We know that Babylon and Assyria and Chaldea and those countries, were northward with respect to Judea. Whenever then the Prophets speak of the Babylonians, they call them Northlanders; but Egypt was to the south, as it is clear from many parts of Scripture. But as the Prophet here speaks of the Egyptians, he rightly makes Chaldea to be northward. Then he says, On the bank of the river Euphrates they shall stumble, or fall. The meaning is, that the event of war is in the power of God, so that he would tear in pieces and lay prostrate or scatter the Egyptians, however well equipped they might be, and trust in their own strength.

We must also observe, that whatever subsidies men pro-cum for themselves in order to protect their safety, they are nothing when God is opposed to them. The Prophet indeed mentions only two things; but he means that though men may excel in many things and possess many endowments, they must yet perish, when that is God's will: flight cannot save the swift, nor strength the valiant. It follows —

7. Who is this that cometh up as a flood, whose waters are moved as the rivers?

7. Quis iste tanquam lacus ascendet (vel, ascendit, ad verbum) tanquam fluvii sese agitant (aut, moventur) aquae ejus?

8. Egypt riseth up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and will cover the earth; I will destroy the city and the inhabitants thereof.

8. Aegyptus tanquam lacus ascendit (ascendet, ad verbum, sed significat continuum actum,) et tanquam fluvii sese movent aquae: dixit enim, Ascendam et operiam terram; perdam urbem et qui habitant in ea.

The Prophet again meets those doubts which might have possessed the minds of the godly, so as to prevent them to receive this prophecy in faith and with due reverence: for we have said, that when our thoughts are occupied with external things, the power of God is disregarded. When, therefore, we speak of some impregnable kingdom, it does not come into our minds, that all strongholds are of no account with God. It was therefore necessary highly to extol the power of God, when the Prophets spoke of his judgments: otherwise the flesh, as we have stated, would have said, "They who are well fortified must be free from evils, and as it were beyond the reach of weapons, and hence there is nothing for them to fear." And it is with this false imagination that the proud deceive themselves, for they set up their forces, their auxiliaries, and all the things which they deem, according to the judgment of the flesh, as sufficient to protect their safety. Titus it happens, that they heedlessly disregard all threatenings, even because they think that the subsidies which they have are so many fortresses against all attacks.

It is for this purpose that the Prophet now says, Who is this that as a lake rises, or swells, as rivers are moved, or, whose waters are agitated? But he speaks according to the common judgment of men, for the very sight could not but fill men with fear; and so the Jews could never have thought that possible which the Prophet here asserts. He then, as it were, introduces them all as anxiously inquiring according to their own judgment, Who is this? as though Pharaoh was not a mortal, but something above human. For the drift of the question is this, that Pharaoh was as it were exempted from the common condition of men, because his power increased like a river rising or swelling; and its waters, he says, make a noise

Then he adds, Egypt is like rivers and like a lake: it made a noise with its forces, as though a river were rolling along its waters. But all this would be nothing, as he afterwards tells us he adds, he hath said, I will ascend, I will cover the land, I will destroy the city, etc. He puts city in the singular instead of the plural number;² I will destroy cities, he says, and all who dwell in them. He in short sets forth Pharaoh here as one who triumphed before he fought, because he could cover the land with the multitude of his footmen and horsemen. It now follows, —

9. Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; the Ethiopians and the Libyans, that handle the shield; and the Lydians, that handle and bend the bow.

9. Ascendite equi (quidam vertunt, insanite, sed dura esset metaphora, ideo simpliciter accipio,) jactate vos currus (ponit in singulari numero, cum tamen verbum sit pluralis numeri,) egredientur fortes, nempe Aethiopes et Lybes, qui tenent clypeum, et Lydi, qui tenent et tendunt arcum.

He goes on with the same subject, and enumerates whatever might discredit his prophecy. For when the faithful saw that the Egyptians went on that expedition not only with immense forces, but had also, as foreign aids, the Ethiopians and the Libyans, and even transmarine soldiers from Lydia, — when they saw hired soldiers from all parts joined to the Egyptians, it was hardly credible that such an army could be put to flight. Then the Prophet says here, that though Pharaoh hired the Ethiopians, the Libyans, and the Lydians, yet with all these forces he would perish.

He again speaks in the name of Pharaoh, Ascend, ye horses; toss, ye chariots, and let the valiant come forth This coming forth may refer to the lands whence they came. He mentions first the Ethiopians, who were near the Egyptians, though separated from them. Then he adds the people of Libya, who were Africans, or who were in the middle between Egypt and Africa. Then he says, that they laid hold on the shield. He points out their principal armor, not that they were without a helmet and sword and other arms, but they mainly trusted in their shields. As we know that the Macedonians wore the pelta, and were remarkable for that piece of armor, so the Prophet says that the Ethiopians and Libyans were furnished with bucklers or shields. He mentions also the Lydians, who were from another part, even from the opposite shore of the sea; for we know that the Lydians were in Asia Minor, while the Egyptians were in the middle between Africa and Judea. The Mediterranean Sea was therefore between them. It hence appears, that auxiliaries from a distance, and with great expense, were procured by Pharaoh when he undertook this war. And it is also probable that other nations were hired; but the Prophet mentions only the Ethiopians, Libyans, and Lydians: and he says, that those named last laid hold on the bow, because they were the best archers. It now follows, —

10. For this is the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates.

10. Verum (copula enim hic adversative exponi debet, atqui) dies ille Domino Jehovae exercituum, dies ultionis ad ulciscendum de adversariis suis; et vorabit gladius et saturabitur et inebriabitur sanguine ipsorum; quia victima Domino Jehovae exercituum in terra aquilonis ad fluvium Euphratem.

The Prophet having described the terrible forces of Pharaoh, in which he so trusted, that he dared to boast of a certain victory, now says that the event would be very different: But this day, he says, will be the day of Jehovah's vengeance; as though he had said, that Pharaoh would look only on his chariots and horsemen, his hired soldiers, their arms and warlike preparations, and that he would not at the same time look to God, who is not without reason called the God of hosts. Though the Scripture in many places ascribes this title to God, yet here it has a special application. For the Prophet derides the folly of Pharaoh, because he thought the issue of the war was in his own hand, as though the over-ruling of all things was not in God's hand. He then says, that victory depended on God only; and farther, he announces what was to be: This day, he says, will be the day of God's vengeance.

By these words he intimates that God was incensed with the Egyptians, and the cause we referred to yesterday, even because Pharaoh-necho had in passing through slain the pious King Josiah. He then deserved that God should lay prostrate his arrogance, and also chastise his cruelty and check his tyranny. But when he calls the Egyptians God's adversaries, this was said for the consolation of the chosen people, to shew that God would undertake their cause. For whence was it that he was an enemy to the Egyptians? even because he would not suffer the pious king to be killed with impunity. We now then understand what these words mean, that this day would be a day of vengeance to the God of hosts; as though he had said, that God would preside over and regulate that war, so that all the forces of Pharaoh would avail him nothing.

he afterwards expresses more clearly, for confirmation, what he had said: The sword, he says, shall devour, and shall be satiated and made drunk with their blood But at the end of the verse he says, that this would be the righteous judgment of God. For God so extols his own power, that he yet would have himself acknowledged to be just whenever he inflicts punishment on the ungodly; for as his severity often appears extreme, hence the Prophets, when they speak of acts of vengeance which God executes, at the same time adds some testimony as to his judgment being righteous, as in this place, when it is said, that the God of hosts had a sacrifice

By sacrifice the Prophet means, that the slaughter would be free from every stain; for it is the same thing as though he had said, "God will be glorified in that slaughter, when all the Egyptians shall be destroyed." For why do we offer sacrifices to God except that his glory may be proclaimed, that he is just as well as merciful, and almighty, and the fountain of all wisdom and uprightness? We hence see the purpose for which the word sacrifice is used, even that none should dare to blame that slaughter, as though God were too rigid and exceeded the limits of justice in shedding that blood. He then says that all the slaughters would be as so many sacrifices, in which God's justice as well as his power would shine forth, he again points out the place, the land of the north, nigh Euphrates, in order that more credit and certainty might be given to the prophecy. It now follows, —

11. Go up into Gilead, and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines; for thou shalt not be cured.

11. Ascende in Guilead, et sume resinam virgo filia Aegypti; frustra multiplicas medicamina; sanitas nulla tibi.

The Prophet adds here nothing new, but confirms by another metaphor what he had said before. He then says, that the slaughter would be like a fatal plague, as though God would take away from the Egyptians every hope. We indeed know that the kingdom of Egypt did not then perish; for the nation itself remained. But the kingdom was so depressed, that, as it was stated yesterday, they kept themselves as shut up within their own borders, and did not afterwards bring out their forces. And yet it is well known how great was the pride and audacity of that nation; but they saw that they were wholly broken down and weakened. Hence the Prophet says, not without reason, that that would be an incurable wound, by which God would so smite Egypt, that it would no more recover its ancient strength; for after that time the kingdom of Egypt never flourished; and after a few years, as we shall see in another prophecy, it was brought under the power of Babylon.

he now turns his discourse to Egypt: he says, O virgin, the daughter of Egypt, a mode of speaking common in the Prophets. They call Babylon, The daughter of Babylon; they call Judea, The daughter of Judah. But this may be applied to the people or to the kingdom. And he calls Egypt virgin on account of its delicacies, as though he had said, that the Egyptians were tender and delicate, because they had during a long peace gathered strength and all kinds of wealth. As then they were so inebriated with their pleasures, Egypt by way of mockery is called a virgin.

Ascend, he says, into Gilead, and take rosin, or, as some render it, "balm." Jerome, in another place, rendered it "honey," but without reason; and it is probable that the word means rosin rather than balm. It may be also concluded from other places that the best rosin was found on Mount Gilead, as we have also stated in the eighth chapter of this book (Jeremiah 8). The rosin was a juice flowing from trees, especially from the terebinth; and hence the best rosin is the terebinthine, which we call terebenthine. There is at the same time a rosin from firs and other trees. But as I have already said, Mount Gilead was fruitful in rosin, and is celebrated not only for the abundance of its rosin but also for its excellency; and its medicinal qualities are found better and more efficacious in some places than in others.

According, then, to the common mode of speaking, he says, O daughter of Egypt, ascend into Gilead, and take to thee rosin; but it will be, he says, in vain; that is, "Wert thou earnestly to seek a remedy for thy evils, thou couldst never find it; for thy stroke is incurable." Not that the kingdom of Egypt perished or was wholly overthrown, but that its strength would be lost, so that the Chaldean king would take possession of all that part of Asia which the Egyptians had occupied, even as far as Pelusium, to the very borders of the Nile. He at length adds, —

12. The nations have heard of thy shame, and thy cry hath filled the land: for the mighty man hath stumbled against the mighty, and they are fallen both together.

12. Audierunt gentes opprobrium tuum, et clamore tuo repleta est terra; quia fortis contra fortem impegit, et simul ceciderunt ambo.

He concludes this prophecy by saying that the report of this slaughter would be everywhere known among all nations. Had the Egyptians sustained only a small loss, the thing might have been unknown, as when a small engagement takes place the report does not spread far and wide; but when by one battle a nation is so conquered that a remarkable change follows, the event then is proclaimed everywhere. The Prophet then intimates by these words, that the stroke of Egypt would not be common, as also he said before, because the report would fly through all nations.

Heard then have all nations of thy reproach, even that the Egyptians had, to their great disgrace, been conquered by the Chaldeans, and that they had not only been put to flight, but that the greatest part of them had been slain, so that the kingdom of Egypt had been nearly lost; that at least they had been reduced to such straits, that they lost their chief eries and a very wide country, even throughout Asia to the river Euphrates.

He says that the land was filled with their cry: by voice or cry he means lamentations. Then he adds, Because the valiant hath stumbled against the valiant This may be thus explained, "The valiant hath contended with the valiant;" but. that the Chaldean proved stronger than the Egyptian: but I prefer to apply this to the Egyptians; and this may be inferred from the end of the verse, where he says, that both fell. So the Prophet means that the multitude, in which the Egyptians gloried, would be a hindrance to them, as usually is the case, when the army is too crowded, for the larger and the more numerous the army is, the greater is the disorder and confusion. When an army is small, they can by degrees recede, or stand still, until they take flight in safety: but in a great multitude there is also great trepidation, and hence a great disorder and confusion. This then is what the Prophet points out, when he says, The valiant stumbled against the valiant, and they both fell together; that is, that while they were fighting, they would clash with one another, and produce such disorder, as to occasion the fall of both.

Grant, Almighty God, that since we see that the most opulent kingdoms have not escaped thy hand, we may learn to recumb only on thine aid, and to submit ourselves to thee, with due hu-milky, so that we may be protected by thy hand, and that this only true confidence may sustain us in all perils, that thou hast undertaken the care of our salvation; and that we may, in the meantime, fight under thy banner with sincerity and uprightness of life, until we shall at length enjoy the fruit of our victory, in the celestial kingdom, through Christ our Lord. — Amen.