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I undertake now to explain The Lamentations of Jeremiah. We must inquire when the Book was composed by the Prophet, and also what was the object of the author. Grossly mistaken was Jerome, who thought that it is the Elegy which Jeremiah composed on the death of Josiah; for we see nothing here that is suitable to that event. There is indeed mention made in one place of a king, but what is said there cannot be applied to Josiah; for he was never driven into exile, but was buried at Jerusalem with his fathers. From the whole contents of the Book we may justly conclude, that it was written after the city was destroyed, and the people led into exile.

Some think that Jeremiah, before this calamity happened, historically described it, and that he thus prophesied of what was future and yet unknown. But this is by no means probable; for Jeremiah here sets before the eyes of all, those things which they knew as facts; and we shall easily discover that his manner of stating things is wholly different from that used in prophetic writings. There is, then, no doubt but that Jeremiah, after the city was destroyed and the Temple burnt, bewailed the miserable state of his own nation, not after the manner of heathens, but that he might shew that even in so disastrous a state of things some benefit might be derived from what he says. And this is what ought to be especially noticed; for except we bear this in mind, the Book will lose its peculiar interest, but if we direct our minds to that desolation, which wholly dejected not only the people in general, but also the Prophet himself, so that he lost all hope, we may surely hence derive no small benefit. It is an easy thing to extol in high terms the favor of God in prosperity, and also to exhort those who have reasons to hope well to entertain confidence, and to bring forward God's promises, that the minds of the godly may recumb on them; but when things are in a state of despair, and God seems to have forsaken his Church, since prophecy still remains in its force, and God appears as stretching forth his hand to the miserable, and to such as are almost in a hopeless state, we hence derive much benefit, and this is the chief use of what is taught here. But. we see that Jeremiah, when the kingdom had fallen, when the king with all his children was exposed to extreme disgrace, when in short the covenant of God seemed wholly abolished, still continued to discharge his office, which he certainly did not do in vain.

When, therefore, he understood that his teaching would not be without fruit, he was thus induced to speak first of God's judgments; secondly, to exhort the people to repentance; thirdly, to encourage them to hope; and lastly, to open the door for prayer to God, so that the people in their extremities might venture to flee to God's mercy; which could not have been done without faith.

We now in a measure understand for what purpose this Book was written by Jeremiah: his object was to shew that though nothing in the land appeared but desolation, and the Temple being destroyed, the Covenant of God appeared as made void, and thus all hope of salvation had been cut off, yet hope still remained, provided the people sought God in true repentance and faith; and he thus proceeded in the course of his calling, and made it evident that his doctrine would not be without benefit.

He indeed bewails, as I have said, the extreme calamity of his people; but he mingles with his lamentations the doctrine of repentance and faith' For, on the one hand, he shews that the people suffered a just punishment for the many iniquities, of which they could not have been healed; and then, on the other hand, he gives them some intimations of God's mercy, that in death itself the Jews might seek life, nay, that in the lowest depths they might know that God would be propitious to them. He at length by his own example stimulates them to pray; but prayer is founded on faith. It then follows, that Jeremiah, when the people had become wholly alienated from the worship of God, yet spent his labor in collecting together the remnant. Though, then, the whole Church was not only in the greatest disorder, but also reduced as it were almost to nothing, yet Jeremiah constructed some sort of building out of the ruins. This is the substance of this Book.

The Greek Translators call this Book Threnous, Lamentations, and very properly, as also the Hebrews call it qynvh, kinut; though the common name or title is 'kh, aike, from the first word in it. But when they wish to express what the Book contains, they call it qynvt, kinut, Lamentations.

Let us now proceed to the words; for what I have now briefly touched upon, can be more fully explained as we go on.

1. How doth the city sit solitary that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!

1. Quomodo sedet solitaria civitas, quae abundavit populo! facta est tanquam vidua, quae magna fuit in gentibus! Quae dominataest in provinciis, redacta est ad tributum!

The Prophet could not sufficiently express the greatness of the calamity, except by expressing his astonishment. He then assumes the person of one who on seeing something new and unexpected is filled with amazement. It was indeed a thing incredible; for as it was a place chosen for God to dwell in, and as the city Jerusalem was not only the royal throne of God, but also as it were his earthly sanctuary, the city might have been thought exempted from all danger. Since it had been said,

"Here is my rest for ever, here will I dwell," (Psalm 132:14,)

God seemed to have raised that city above the clouds, and to have rendered it free from all earthly changes. We indeed know that there is nothing fixed and certain in the world, and that the greatest empires have been reduced to nothing; but, the state of Jerusalem did not depend on human protection, nor on the extent of its dominion, nor on the abundance of men, nor on any other defenses whatever, but it was founded by a celestial decree, by the promise of God, which is not subject to any mutations. When, therefore, the city fell, uprooted from its foundations, so that nothing remained, when the Temple was disgracefully plundered and then burnt by enemies, and further, when the king was driven into exile, his children slain in his presence, and also the princes, and when the people were scattered here and there, exposed to every contumely and reproach, was it not, a horrible and monstrous thing?

It was not, then, without reason that the Prophet exclaimed, How! for no one could have ever thought that such a thing would have happened; and then, after the event, no one with a calm mind could have looked on such a spectacle, for innumerable temptations must have come to their minds; and this thought especially must have upset the faith of all — "What does God mean? How is it that, he has promised that this city would be perpetual? and now there is no appearance of a city, and no hope of restoration in future." As, then, this so sad a spectacle might not only disturb pious minds, but also upset them and sink them in the depths of despair, the Prophet exclaims, How! and then says, How sits the city solitary, which had much people! Here, by a comparison, he amplifies the indignity of the fact; for, on the one hand, he refers to the flourishing state of Jerusalem before the calamity, and, on the other hand, he shews how the place had in a manner been turned into darkness. For this change, as I have said, was as though the sun had fallen from heaven; for the sun has no firmer standing in heaven than Jerusalem had on earth, since its preservation was connected with the eternal truth of God. He then says that this city had many people, but that now it was sitting solitary. The verb to sit, is taken in Hebrew in a good and in a bad sense. Kings are said to sit on their thrones; but to sit means sometimes to lie prostrate, as we have before seen in many places. Then he says that Jerusalem was lying solitary, because it was desolate and forsaken, though it had before a vast number of people.

He adds, How is she become, etc.; for the word how, 'kh, aike, ought to be repeated, and applied to both clauses. How, then, is she become as a widow, who was great among the nations!¹ He says that Jerusalem had not only been full of citizens, but had also extended its power through many nations; for it is well known that many contiguous nations were tributary to it under David and Solomon. And to the same purpose is what follows, She who ruled among provinces is become tributary! that is, is become subject to a tribute. This phrase is taken from Deuteronomy 28, for the prophets were wont freely to borrow expressions from Moses, that chief teacher and prophet, as we shall presently see again.

We now then see the meaning of the Prophet. He wonders at the destruction of the city Jerusalem, and regarded it as a prodigy, which not only disturbed the minds of men, but in a manner confounded them. And by this mode of speaking he shews something of human infirmity; for they must be void of all feeling who are not seized with amazement at such a mournful sight. The Prophet then spoke not only according to his own feelings, but also according to those of all others; and he deplored that calamity as it were in the person of all. But he will hereafter apply a remedy to this astonishment For when we thus exaggerate evils, we at the same time sharpen our grief; and thus it happens that we at length become overwhelmed with despair; and despair kindles rage, so that men clamor against God. But the Prophet so mourned, and was in such a way amazed, that he did not yet indulge his grief nor cherish his amazement; but as we shall see, he restrained himself, lest the excess of his feelings should carry him beyond due bounds. It then follows, —

2. She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies.

2. Plorando ploravit noctu, et lachrymae ejus super genas ejus, non est ei consolator ex omnibus amicis ejus, et omnes socii ejus Perfide egerunt cum ea, fuerunt illi inimici.

Jeremiah still pursues the same subject, for he could not have spoken briefly and in a few words of things so bitter and mournful; and he seems to have felt deeply the ruin of his own country. And when we wish to penetrate into the hearts of those whose sorrow we desire to alleviate, it is necessary that they should understand that we sympathize with them. For when any one stronger than another seeks to mitigate another's grief, he will be disregarded if what he adduces seems to proceed from an unfeeling barbarity. Had, then, Jeremiah spoken as it were in contempt., he could have hardly hoped for any fruit from his teaching, for the Jews would have thought him void of all human feelings. This, then, is the reason why he bewails, as one of the people, the calamity of the city. He did not, however, dissemble in any degree in the history he related; but we know that God's servants, while they speak in earnest, do not yet forget prudence; for they regard in this respect what is useful; and their doctrine ought in a manner to be so regulated as to produce effect on the hearers.

He then says that the weeping of Jerusalem was continual; for he says first, Weeping she wept, and then, in the night; by which words he means that there was no intermission. For the night is given us for rest, and God intends some relaxation to men by the interchange of nights and days. When, therefore, the Prophet says that Jerusalem, weeping, wept in the night, he intimates that her sorrow, as I have stated, was continual. Then he adds, her tears are on her cheeks. Some render it jaws, but improperly; the word lchy, lachi, indeed means a jaw, but it is to be taken for cheeks, or cheek-bones. Then he means that tears were so profuse as to wet the whole face. It is possible in weeping to restrain tears; but when they flow over the whole face and cover the cheeks, it is an evidence of great mourning. This, then, is the reason why the Prophet says that tears were on her cheeks; for he wished to shew that tears were profusely shed.

He says further, She has no comforter. And this circumstance ought to be noticed, for nothing is more seasonable in grief than to have friends near us to shew us kindness, to be partakers of sorrow, and to apply the consolations which may be had. But when no one feels for us in our evils, our sorrow is much more increased. The Prophet then says that there was no one seeking to soothe the griefs of Jerusalem. He adds, of all thy friends. Had Jerusalem been always forsaken, she could have borne it better when no comforter was present. For we see that miserable men are not thus soft and tender when very grievous calamities happen to them; they do not look here and there for friends to come to them, and why? because they have always been disregarded. It is, then, nothing new to them, even in the greatest adversities, to have no one to shew them any tokens of kindness. But when they who have had many friends, and thought that they would be always ready to bring them aid — when they see themselves forsaken, their sorrow becomes much more grievous. This, then, is what the Prophet means in saying, that of many friends there were none to comfort Jerusalem in her miseries.

There is not yet a doubt but that he indirectly reproved Jerusalem; and by 'hvym, aebim, he understood lovers, as we have seen in other places; for as they thought themselves safe by means of ungodly treaties, the prophets say that they were like harlots who everywhere prostitute themselves and make gain by their lasciviousness, and allure lovers on every side. It was, therefore, right of the Prophet to remind the Jews in this place of that wickedness, even that they had conciliated at one time the Egyptians, at another, the Assyrians, like an impudent woman, who is not satisfied with her own husband, but draws lovers from all quarters. However this may be, he no doubt understands by friends those who confederated with them; and who were these? even those with whom the Jews had connected themselves, having disregarded God; for they had been sufficiently warned by the prophets not to form connections with the heathens. But, at. the same time, Jeremiah sets forth the atrocity of the thing by saying that there was none of all her friends a comforter to Jerusalem, because all her friends had acted perfidiously. It follows, —

3. Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits.

3. Migravit (tanquam in exilium) Jehudah prae magnitudine servitutis; ipsa sedet in gentibus, (ad verbum, sedens in gentibus,) non invenit requiem, (vel, in praesenti tempore, non invenit;) omnes apprehensores ejus apprehenderunt eam inter angustias.

Interpreters apply this, but in my view improperly, to the captivity of the people; on the contrary, the Prophet means that the Jews had been scattered and sought refuges when oppressed, as they were often, by the tyranny of their enemies, and then by degrees he advances to their exile; for he could not have said all things at the same time. Let, then, the order in which he speaks be observed: before he bewails their exile, he says that Judah had been scattered; for many, fleeing the cruelty of enemies, went into voluntary exile. We have before seen that many concealed themselves with the Moabites; nor is there a doubt but that many went into Egypt: in short, there was no country in which some of the Jews were not fugitives.

The real meaning, then, of the Prophet here is, that the Jews had migrated, that is, had left their own country and fled to other countries, because they were subjected to miseries and cruel servitude.

Some take the words in a passive sense, even that Judah migrated, because they had inhumanly oppressed their servants. But I suspect what has led them astray, they thought that exile is meant here; and then one mistake produces another; for it would have been absurd to say, that the Jews had migrated into exile on account of affliction, and had migrated willingly; for we know that they were violently driven by the Chaldeans. They did not, then, willingly migrate. When these two things could not be connected, they thought that the cruelty of the Jews is what is referred to, which they had exercised towards their own brethren. But the migration of which the Prophet speaks is improperly applied, as I have said, to the captivity; but on the contrary, he means those who had removed into different parts of the world, because this was more tolerable than their condition in their own country. And we hence learn how severely they had been harassed by the Chaldeans, for they had willingly fled away, though, as we know, exile is hard. We then conclude that it was a barbarous and a violent oppression, since the Prophet says, that the Jews thus went into exile of their own accord, and sought hiding-places either in Egypt or in the land of Moab, or among other neighboring nations.²

He afterwards adds another evil, that they never found rest; and lastly, that they had been taken by their enemies between straits, so that no escape was possible. It must have been a sad condition for the people to live in a foreign land; for we know that such a precarious life differs but little from death; and there were no contiguous nations by whom the Jews were not hated. When they then fled to such people, it was no small evil. But when they had nowhere a quiet abode, the indignity was still greater, and this is what the Prophet now refers to. But when we flee and tremblingly turn here and there, it is one of the greatest of evils to fall into the hands of enemies, and to be taken by them when we are enclosed as it were between two walls, or in a narrow passage, as some explain the word. It follows, —

4. The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she is in bitterness.

4. Viae Sion lugentes a non venientibus (ad verbum; quia non sint qui veniant) ad solennitatem; omnes portae ejus solitariae (vastatae, svmmyn;) sacerdotes ejus plorantes, virgines ejus afflictae, et ipsa amaritudo ei (hoc est, ipsa in amaritudine, ut vertit Hieronymus

Jeremiah refers here to another cause of sorrow, that the worship of God had ceased, it having been interrupted; nay, it seemed to have become extinct for ever. He then says that the ways of Sion mourned, because none came to the feasts. The words are figurative, for we know that feelings belong not to ways; but the Prophet ascribes feeling to what is inanimate. And this sort of personification is more emphatical than if he had introduced the people as mourning. But when the Jews saw that God's worship had fallen, it was more grievous than to find themselves bereaved of children or of wives, or plundered of all their goods; for the more precious God's worship was to them, and the more religion was thought of, in which consisted the eternal salvation of their souls, the more severe and mournful was it to see the Church, so scattered, that God could no longer be worshipped and invoked.

It is indeed true that God's worship was not tied to ceremonies; for Daniel never ceased to pray, and he was heard no less in his exile than if he came to the sacrifices with great solemnity to make an offering in the Temple. This is no doubt true; but as God had not in vain instituted these duties and rites of religion, the Prophet exhibits the thing itself by its symbols. As, then, feasts were testimonies of God's grace, it was the same as though the Jews were called together by a standard being lifted up, and as though God appeared in the midst of them. Hence the Prophet, referring to these external symbols, shews that the worship of God had in a manner ceased.

Her gates are solitary, or desolate; her priests are in mourning, her virgins in afflictions; she is in bitterness.³ Now this passage reminds us, that when God afflicts his Church, however grievous it may be to see innocent men slain, blood shed promiscuously, the sexes, men and women, killed indiscriminately; and though it be a sad spectacle to see houses robbed and plundered, fields laid waste, and al! things in a confusion, yet when all these things are compared with the abolition of God's worship, this passage reminds us that all these things ought to appear light to us. Though David greatly deplored his condition, because he was banished from the Temple, and did not as usual lead thither the assembly, when he was not the only one ejected from the sanctuary of God; yet when the sanctuary itself was destroyed, together with the altar, when there were no sacrifices, no thanksgiving, no praises; in short, no prayer, it was surely much more bitter.

This lamentation of the Prophet ought then to be carefully noticed, when he says, that the ways of Sion mourned, that no one went up to the feasts. What follows I pass over; I shall hereafter dwell more on these things when we advance towards the end of the narrative.

5. Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.

5. Fuerunt inimici ejus in caput; hostes ejus feliciter egerunt (fuerunt in pace, slv;) quia Jehova afflixit eam super magnitude scelerum, ejus; parvuli ejus the enemy. Profecti sunt in exilium coram adversario.

He first says that her enemies had become the head; and by this expression he doubtless means power; and this way of speaking he borrowed from Moses, for these are his words,

"Thou shalt be the head and not the tail, in a high place, not obscure." (Deuteronomy 28:13.)

He then says, that enemies were the head, that is, ruled over them. And the opposite of that is to be understood, even that they had become the tail, that is, were under the feet as it were of their enemies. And he says that her enemies had acted successfully, even because Jehovah had afflicted her. He here laments after the common practice, as ungodly men are wont to do; but he mixes instruction with his mourning, and shews that God, in a state of things so turbulent and confused, appeared as a righteous judge. He then recalled them to the consideration of God's hand, when he said that her enemies had acted successfully, because God had afflicted her. Jerome renders the words, "because Jehovah hath spoken." He derives the verb from hgh, ege, which means to speak or to meditate. But this is an evident mistake, as we shall find another presently in this very chapter. There is no doubt but that the Prophet intimates that the cause of all evils was, that God had afflicted her, even on account of the greatness of her impieties, or of her sins. He now then begins to shew that there is no reason why the Jews should be swallowed up with grief and despair, if only they considered whence their evils proceeded. He thus begins to call their attention to God's judgment. This indeed of itself would not have been sufficient; but he afterwards points out a fruitful source of consolation. But we shall see these things mentioned in their due order.

Grant, Almighty God, that as the deformity of thy Church at this day is sufficient to dishearten us all, we may learn to look to thine hand, and know that the reward of our sins is rendered to us, and that we may not doubt but that thou wilt be our physician to heal our wound, provided we flee to thy mercy; and do thou so retain us in the assurance of thy goodness and paternal care, that we may not hesitate, even in extreme evils, to call on thee in the name of thine only-begotten Son, until we shall find by experience that never in vain are the prayers of those, who, relying on thy promises, patiently look for a remedy from thee alone, even in extreme evils, and also in death itself. — Amen.

We began yesterday to explain the passage where the Prophet says, that the enemies of Jerusalem had become the head and had been successful. It was a trial which must have grievously assailed the minds of the faithful, when they saw their enemies having fortune, as they commonly say, as it were in their own hand; for it appeared as though God shewed himself favorable to them. Hence the Prophet assigns the reason, lest the faithful should fall off from religion and the fear of God, and says that the whole of this proceeded from the just vengeance of God, it being his purpose to afflict his own Church; and he states not this alone, but adds, on account of the greatness of her iniquities For ungodly men sometimes acknowledge that they have to do with God, but yet they murmur and think that God is unjust and cruel. Hence the Prophet not only taught the Jews that God was the author of the calamities which had happened, but at, the same time reminded them that they were worthy of such a reward, not only because they had transgressed, but because they had added sins to sins; for this is what he means by the greatness of iniquities. But he will presently repeat this sentence and enlarge upon it: it is then enough now to state his object. It was for this cause, then, as he says, that her little ones went into captivity before the adversary.

It was, indeed, an indignity, calculated to embitter the minds of the faithful, to see not only their young men but also infants so cruelly treated. For men always think that they have some just cause to contend with God, and especially when the case of infants is brought forward; who, then, is not disposed to say that God's vengeance exceeds its due limits? "If his purpose be," say they, "to punish men for their wickedness, why does he not restrain his wrath as to the innocent? for how have miserable infants sinned?" But the Prophet here checks such audacity, and says that God had just reasons for extending his vengeance even to the little ones.⁴ It now follows, —

6. And from the daughter of Zion all her beauty is departed: her princes are become like harts that find no pasture, and they are gone without strength before the pursuer.

6. Et egressus est a filia Sion omnis decor ejus; fuerunt principes ejus tanquam cervi qui non inveniunt pascuum: et profecti sunt abaque Virtute coram persequutore.

He continues the same subject. He says here that the daughter of Sion was denuded of all her ornaments. Now, we know what was the honor or dignity of that people; for Moses, in order to set forth the greatness of God's grace, exclaims,

"What nation so illustrious under heaven!" (Deuteronomy 4:7.)

As, then, the singular gifts of God had been conferred on that people, it was a very sad spectacle to see that city, which once possessed the highest glory, robbed of all its honor and covered with disgrace, as we shall hereafter see. He then says that all her glory was taken away from the daughter of Sion.

Now, there is no need to enumerate all the kinds of honor or glory which belonged to the city Jerusalem. But it may be said first, that God had chosen there a habitation for himself; and then a sacerdotal kingdom was there, — the people were holy to God — they were his heritage, — there God had deposited his covenant, — he deemed all the Jews his children, and his will was that they should in return count him as their Father. As, then, they had been enriched with so many ornaments and so superior, it is no wonder that the Prophet deplored the state of the city when stripped of all its glory.

He then adds, that her princes were like famished harts for harts, as they are by nature swift, when pressed by want run as though they were flying. Since then the swiftness of that animal is so great, the Prophet says that the princes, who were wont to walk with so much gravity and to carry the appearance of great authority, had become swift, like harts oppressed with hunger; for they also labored under the want of everything.⁵ He adds that at length they went away, that is, they fled before their pursuers without strength. He intimates by these words that they dared not to contend with their enemies, but that they were so frightened that they fled, and thus proved that they were wholly disheartened and lifeless. It follows, —

7. Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her sabbaths.

7. Recordata est Jerusalem diebus afflictionis suae et penuriae suae, omnium desiderabilium suorum quae fuerunt a diebus antiquis, cum caderet populus ejus in manu hostis et nullus auxiliator ei: viderunt hostes, subsannarunt (vel, riserunt) super sabbatio (vel, cessatione) ejus.

He confirms the former verse when he says, that Jerusalem remembered her desirable things when she was afflicted by God's hand, and reduced to extreme want. And he in-intimates by these words, that when Jerusalem was in its splendor, it did not sufficiently consider the blessings of God; for the despisers of God cram themselves with whatever flows from his bounty, and yet do not acknowledge him; for ingratitude is like an abyss which absorbs all the fullness of God's blessings. Then the Prophet intimates that when Jerusalem flourished in wealth and in abundance of all things, when it was adorned with singular gifts, she became as it were inebriated, and never considered as she ought to have done, the benefits which God had bestowed on her. And now, when she was reduced to want and surrounded with extreme miseries, she remembered her desirable things, even the glory before mentioned; for by desirable things he means those gifts in which Jerusalem excelled as long as God manifested himself as a bountiful Father towards it.

I wonder how all have given this version, "Jerusalem remembered the days," etc. Some rightly explain the passage, but all agree in giving a wrong version. But the meaning is sufficiently evident, Jerusalem remembered her desirable things in the days of her affliction and of her want, or of her groaning, or of her transmigration; for some derive the word from rvd, rud, which means to complain, or to migrate. Hence they render it "exile," or migration. But others render it "complaint." Others, again, derive it from mrd, mered, which sometimes means to fail, and render it "want," or indigence. Why some have translated it "iniquities" I know not, and there is no reason for such a version. I do not approve of "complaint;" exile or want is the best word.⁶

The days of affliction he more clearly expresses, when he says, When the people fell into the hand of the enemy, and there was no helper. We now see what the Prophet means, even that Jerusalem was as it were roused from her lethargy when God afflicted her. For as the drunken, after being satiated, so sleep in their excess that they know and feel nothing, but seem half dead; so prosperity inebriated Jerusalem for a long time; but being at length awakened, she perceived whence she had fallen. As long, then, as she stood in her high place of honor, she did not consider God's indulgence towards her; but after she was stripped of all her blessings, and became deeply afflicted, she then remembered her desirable things, that is, she at length began to perceive what she had lost, because she had fallen from the grace of God.

We may hence gather a useful doctrine; for what the Prophet relates of Jerusalem is seen almost in all mankind; but we must beware lest this should be true of us. For God has not only in a common manner dealt liberally hitherto with us, but he has also been pleased to favor us with evidences of favor even more than paternal; he has separated us from the unbelieving, and has bestowed on us many of his blessings. Let us now, then, take heed lest we become stupid while God deals liberally with us; but, on the contrary, let us learn to appreciate the blessings of God, and consider the end for which they have been given us, otherwise what is said here of Jerusalem will happen to us; for being too late awakened, we shall know that we were happy when God shewed himself a father to us. We see the same thing exemplified in Adam the first man; for though God adorned him with excellent gifts, yet being not content with his lot, he wished to exalt himself beyond due limits; after he fell and was reduced to extreme want, he then began to know what he had previously been, and what he had become through his fall. (Genesis 1:26, 27; 3:6,7.) But as this testimony of the Prophet is peculiarly suitable to the Church, let us know that we are warned by the example of Jerusalem, so that when God shews to us his bounty, his gifts ought as they deserve, to be valued, lest when too late we shall at length begin to acknowledge how desirable had been our previous condition. Then, in a word, Jeremiah here reproves the stupidity of the people, who did not know how desirable was their state, until they were deprived and plundered of all their blessings. He also says, from the days of old. By these words he probably intimates that the course of God's kindness had been perpetual; for God had not for a short time been bountiful to that people, but had shewed them favors successively and continually.

When her people fell, etc. It was a heavier misery, because they had so long flourished. It is added, Seen, her have enemies, they laughed at her Sabbath, or at her cessation, which I do not dislike. But they who render it "leisure," or idleness, either pervert or too much obscure the meaning of the Prophet. In the word "cessation," there is an irony, for the enemies did not simply laugh at cessation, but did so in mockery, as they took this opportunity to taunt them for their religion. We know that the Sabbaths of the Jews were always hated by the heathens; and they were thereby subjected to many reproaches; for by way of reproach they called the Jews Sabbatharians. And when they wished ignominiously to traduce the whole service of God, as under the law, they named it "Sabbaths." There is, then, no doubt but that the heathens reproachfully taunted the Jews because they observed the Sabbath; "See, now is the time to worship God." And we also see that God upbraided the Jews in a similar way by saying,

"Until the land shall enjoy its Sabbaths." (Leviticus 26:43.)

For when the Jews had the opportunity and leisure (when no enemies molested them) to observe the worship of God, they contemptuously profaned the Sabbaths. As, then, God's worship had been so disgracefully neglected by them, God said, "The land itself shall in your stead keep the Sabbath;" how? it shall not be ploughed, it shall not bring forth fruit. (Leviticus 26:34, 35.) That cessation was called by God Sabbath, but not without a taunt; for he cuttingly reproved the Jews for having violated the Sabbaths, as was also done by Jeremiah, (Jeremiah 17:22, 27.)⁷

It then appears to me probable that taunts were cast by enemies against the Jews, that they might now have a long and a continual Sabbath, while the city was deserted and no one dwelt there. For it would have been cold and unmeaning to say that the enemies laughed at the cessation of it. The Prophet would have no doubt used a different word, if his purpose had been to point out the blasphemy of enemies as to God's worship. The enemies then saw and laughed at her cessation; but this cessation they called by way of reproach Sabbatharian. It follows, —

8. Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.

8. Peccatum peccavit Jerusalem (hoc est, scelerate egit;) proterea in migrationem (vel, commotionem) facta est (hoc est, Reddita fuit instabilis;) omnes qui honore eam persequebantur, spreverunt eam, quia viderunt turpitudinem (vel, foeditatem) ejus; etiam ipsa gemens, et conversa est retrorsum.

Here the Prophet expresses more clearly and strongly what he had briefly referred to, even that all the evil which the Jews suffered proceeded from God's vengeance, and that they were worthy of such a punishment, because they had not lightly offended, but had heaped up for themselves a dreadful judgment, since they had in all manner of ways abandoned themselves to impiety. This is the substance of what is said. We hence learn that the Prophet did not compose this song to lament the calamity of his own country as heathens were wont to do. An example of a heathen lamentation we have in Virgil: —

"Come is the great day and the unavoidable time Of Dardania: we Trojans have been; Ilium has been, And the great glory of the Teuerians: cruel Jupiter has to Argos Transferred all things: the Danai rule in the burnt city."⁸

He also repeats the same sentiment in other words: —

"O country! O Ilium, the house of the gods! and the famous for war, The camp of the Dardanidans! cruel Jupiter has to Argos Transferred all things."⁹

He thus mourns the destruction of Troy; but he complains of the cruelty of God, and calls Him cruel Jupiter, because he was himself enraged, and yet the speaker was Pantheus the priest of Apollo. We hence see how the unbelieving, when they lament their own calamities, vomit forth blasphemies against. God, for they are exasperated by sorrow. Very different is the complaint of the Prophet from that of the ungodly; for when he deplores the miseries of his people, he at the same time adds that God is a righteous avenger. He does not then accuse God of cruelty or of too much rigor, but reminds the people to humble themselves before God and to confess that they justly deserved all their evils.

The unbelieving do indeed sometimes mingle some words, by which they seem to give glory to God; but they are evanescent, for they soon return to their perverseness. They are sometimes moderate, "If thou art turned by any entreaties." In that case they expostulate with God:, as though he were deaf to the prayers of his servants. At length they break out into open blasphemies, —

"After it seemed good to the gods to subvert the affairs of Asia And the undeserved nation of Priam."¹⁰ —

They regarded the nation which had been cut off unworthy of such a punishment; they called it an undeserved nation. Now, then, we perceive what is the difference between the unbelieving and the children of God. For it is common to all to mourn in adversities; but the end of the mourning of the unbelieving is perverseness, which at length breaks out into rage, when they feel their evils, and they do not in the meantime humble themselves before God. But the faithful do not harden themselves in their mourning, but reflect on themselves and examine their own life, and of their own accord prostrate themselves before God, and willingly submit to the sentence of condemnation, and confess that God is just.

We hence now see how the calamity of the Church ought to be lamented by us, even that we are to return to this principle, that God is a just avenger, and does not punish common offenses only, but the greatest sins, and that when he reduces us to extremities, lie does so on account of the greatness of our sins, as also Daniel confessed. For it was not in few words that he declared that the people were worthy of exile and of the punishment which they suffered; but he accumulated words,

We have sinned, we have acted impiously, we have done wickedly, we have been transgressors." (Daniel 9:5.)

Nor was the Prophet satisfied without this enumeration, for he saw how great the impiety of the people had been, and how mad had been their obstinacy, not for a few years, but for that long time, during which they had been warned by the prophets, and yet they repented not, but always became worse and worse. Such, then, is the mode of speaking adopted here.

He says that she was made a commotion, that is, that she was removed from her country. There seems to be implied a contrast between the rest which had been promised to the Jews, and a wandering and vagrant exile; for, as we have seen, the Jews had not only been banished, but they had nowhere a quiet dwelling; it was even a commotion. This may at the same time be referred to the curse of the law, because they were to be for a commotion — for even the unbelieving shook their heads at them. But the word, nydh, nide, ought properly to be applied to their exile, when the Jews became unfixed and vagrant.¹¹ It is added, that she was despised and treated reproachfully by all who before esteemed and honored her. This also did not a little increase the grievousness of her calamity; she had been repudiated by her friends, by whom she had before been valued and honored. The reason is mentioned, because they saw her nakedness. But the word properly means turpitude or ignominy. It is at length added, that she even groaned and turned backward; that is, that she was so oppressed with grief, that there was no hope of a remedy; for to turn backward means the same as to be deprived of all hope of restoration.¹² It now follows, —

9. Her filthiness is in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified himself

9. Ignominia ejus in fimbriis ejus, non est recordata finis sui; et descendit mirabiliter, nemo consolator ei; vide, Jehova, afflic tionem meam, quia magnifice se effert hostis (ad verbum, magnificatus est hostis.)

He continues here, as I think, the same subject; he had said at the end of the last verse that turpitude or baseness had been seen at Jerusalem; and now he says that it was on the very fringes or skirts. The Prophet seems to allude to menstruous women who hide their uncleanness as much as they can; but. such a thing is of no avail, as nature must have its course. In short, the Prophet intimates that the Jews had become filthy in no common degree, being so afflicted that their uncleanness appeared on their skirts. This seems to be the Prophet's meaning. Interpreters think that Jeremiah speaks of the sins of the people, but they are mistaken; for I doubt not but that the reference is to their punishment. They say that filthiness was on the skirts, because the people had shamelessly prostituted themselves to all kinds of wickedness, and that they remembered not their end, because they had become altogether foolish, according to what is said in the song of Moses,

"O that they were wise, and would foresee their end? (Deuteronomy 32 29.)

But let any one duly consider the design of the Prophet, and he will readily agree with me that he speaks not of guilt, but on the contrary of punishment.¹³

The Prophet then says that the reproach of the Jews was on their skirts, because they could not hide their disgrace, For shame often makes men to hide their evils and silently to bear them, because they are unwilling to expose themselves to the mockery of their enemies. But the Prophet says that the miseries of the people could not be kept hidden, but that they appeared to all, as the case is with women subject to an overflow — it issues forth to the extremities of their garments.

And when he says that she remembered not her end, I understand this to mean, that the Jews were so overwhelmed with despair, that they did not raise up their thoughts to God's promises; for it is no ordinary source of comfort, and what even common sense dictates to us, to take breath in extreme evils, and to extend our thoughts farther, for misery will not always oppress us — some change for the better will happen. As then men are wont thus to sustain themselves in adversities, he says that the Jews remembered not their end; that is, they were so demented by their sorrow, that they became stupified, and entertained no hope as to the future. In short, by these words, he denotes extreme despair; for the Jews were so stupified that they could not raise up their minds to any hope.

And the reason is expressed, because they had come down wonderfully, that is, because they had been cast down in an extraordinary manner. A noun is here put instead of an adverb, and in the masculine gender, tsphl'ym pelaim; sometimes we have phl'vt, pelaut, but in the same sense. He then says that the Jews had sunk as it were miraculously; but by a miracle he means a prodigy, the word being taken in a bad sense; then miraculously has Jerusalem come down. It hence followed that it succumbed under its miseries, so that it could not turn its thoughts to any hope, nor think of another end; but. became stupid in its miseries, as men usually become desperate, when they think that there is no deliverance for them. He repeats what he had said before, that there was no comforter

These things ought to be carefully observed, for Satan at this day uses various means to lead us to despair. In order to avert us from all confidence in the grace of God, he sets before us extreme calamities. And when sorrow lays such hold on our minds, that the hope of grace does not shine forth, from that immoderate sorrow arises impatience, which may drive us to madness. Hence it comes that we murmur, and then clamor against God. As, then, at this day Satan supplies materials to harass our minds, that we may succumb under our griefs, let us bear in mind what the Prophet says, that Jerusalem, which was then the only true Church of God in the world, was overwhelmed with so many and so great evils, that she remembered not her end. This, indeed, ought to be understood of external circumstances, for God no doubt sustained the minds of the godly, and always so mitigated their grief that they had regard to their end. But the reference is to the people in general, and also to the outward appearance of things, when the Prophet says that the Jews remembered not their end.

He now encourages them to pray, and suggests words to them, for he speaks as in the person of all: See, Jehovah, my affliction, for the enemy hath highly exalted himself. Though the Prophet here represents the Church, yet he exhorts them no doubt, according to the obligations of his office, to entertain good hope, and encourages them to pray, for true and earnest prayer cannot be offered without faith; for when the taste of God's grace is lost, it cannot be that we can pray from the heart; and through the promises alone it is that we can have a taste of God's paternal goodness. There is, then, no doubt but that the Prophet here promises a sure deliverance to the Jews, provided they turned to God, and believed and were fully persuaded that he would be their deliverer.

We now, then, see what is the right way of teaching, even that men are to be humbled, and that their just condemnation is to be set before them, and that they are also to be encouraged to entertain hope, and a hand is to be stretched out to them, that they may pray to God, and not hesitate in extreme evils not only to hope for but even to request aid from him. This is the order observed by the Prophet; we must learn in adversities ever to come down to ourselves, and to acknowledge our guilt; and then when we are sunk deep, we must learn to elevate our minds by faith that thence prayer may arise by which our salvation is to be attained.

One thing has escaped me; the Prophet, in order to obtain favor, says, that enemies had greatly exalted themselves. And this deserves a special notice; for what seems to occasion despair to us, ought, on the contrary, to encourage us to entertain good hope, that is, when enemies are insolent and carry themselves with great arrogance and insult us. The greater, then, is their pride and the less tolerable, with more confidence may we call on God, for the Holy Spirit has not in vain taught us this truth, that God will be propitious to us when enemies thus greatly exalt themselves, that is, when they become beyond measure proud, and immoderately indulge themselves in every kind of contempt. It follows —

10. The adversary hath spread out his hand upon all her pleasant things: for she hath seen that the heathen entered into her sanctuary, whom thou didst command that they should not enter into thy congregation.

10. Manum suam extendit hostis ad omnia desiderabilia ejus; quia vidit gentes quum ingresse sunt sanctuarium ipsius, de quibus praeceperas, ne ingrederentur in congregationem tibi (hoc est, quae tibi sacrata est.)

The Prophet again deplores the profanation of all sacred things; and this complaint, as I have said, proceeded from the bitterest sorrow; for though it was a sad thing for the faithful, to lose all their property, to wander in exile and to suffer the want of all things, yet it must have been more grievous to them to see the Temple polluted, and all religion exposed to shame. This calamity, then, the Prophet again deplores, when he says that enemies had stretched forth their hand against all desirable things. Now, by desirable things, he does not mean riches, nor anything that belongs to the condition of an earthly and fading life, but those invaluable treasures which God had deposited with the chosen people. The enemy, then, had extended his hand against the altar, against the table, against the ark of the covenant, against all the sacred vessels.

Then this indignity was increased, because Jerusalem saw the heathens entering into her sanctuary; for the pronoun is in the feminine gender. But the sanctuary of Jerusalem was God's Temple for, though properly speaking, it was alone God's sanctuary, it was yet at the same time the sanctuary of the people, because God had not caused the Temple to be built for his own benefit, but rather for the benefit of his people. What God, then, had consecrated for himself is rightly called the sanctuary of the people. He still increases the indignity, because God had forbidden the heathens to enter the sanctuary; but they had violently rushed in there. They did not, however, enter for the sake of worshipping God, for it was his command to keep them from the holy assembly; but they had by force entered for the purpose of violating the Temple, and also of abolishing the whole worship of God, and of exposing religion to all kinds of mockery.¹⁴

Grant, Almighty God, that as at this day we see thy Church miserably afflicted, we may direct our eyes so as to see our own sins, and so humble ourselves before thy throne, that we may yet cease not to, entertain hope, and in the midst of death wait for life; and may this confidence open our mouth, that we may courageously persevere in calling on thy name, through Christ our Lord. — Amen.