He adds, Thus saith Jehovah, Stand in the court of the house (literally, but house means the Temple) of Jehovah It was not allowed the people to enter into the Temple; hence the Prophet was bidden to abide in the court where he might be heard by all. He was, as we have seen, of the priestly order; but it would have been but of little avail to address the Levites. ▼

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Indeed his message does not seem to have been to the priests nor to the false prophets, but to the people who came to worship, as though it was useless to address them. There are none in so hopeless a state as unfaithful and corrupt priests and false prophets; the people led astray by them may be restored, but their own case is almost past hope. This appears to be intimated here; for they are passed by, while the people are addressed. — Ed.

It was therefore necessary for him to go forth and to announce to the whole people the commands of God which are here recited; and he was to do this not only to the citizens of Jerusalem, but also to all the Jews; and this is expressly required, speak to all the cities of Judah; and then it is added, who come to worship in the Temple of Jehovah God seems to have designedly anticipated the presumption of those who thought that wrong was done to them, when they were so severely reproved; “What! we have left our wives and children, and have come here to worship God; we have laid aside every attention to our private advantage, and have come here, though inconveniently; we might have lived quietly at home and enjoyed our blessings; we have incurred great expenses, undertaken a tedious journey, brought sacrifices, and denied ourselves as to our daily food, that God might be worshipped; and yet thou inveighest severely against us, and we hear nothing from thy mouth but terrors; is this right? Does God render such a reward to his servants?”

Thus then they might have contended with the Prophet; but he anticipates these objections, and allows what they might have pleaded, that they came to the Temple to offer sacrifices; but he intimates that another thing was required by God, and that they did not discharge their duties in coming to the Temple, except they faithfully obeyed God and his Law. We now see why the Prophet said, that he was sent to those who came up to Jerusalem to worship God. The deed itself could not indeed have been blamed; nay, it was highly worthy of praise, that they thus frequented the worship of God; but as the Jews regarded not the end for which God had commanded sacrifices to be offered to him, and also the end for which he had instituted all these external rites, it was necessary to remove this error in which they were involved.

Speak, he says, all the words which I have commanded thee to speak to them The Prophet again confirms, that he was not the author of what he taught, but only a minister, who faithfully announced what God had committed to him; and so the people could not have objected to him by saying, that he brought forward his own devices, for he repelled such a calumny. The false prophets might have also alleged similar things; but Jeremiah had certain evidences as to his calling, that the Jews, by rejecting him, condemned themselves, for their own consciences fully convicted them. But from this passage, and from many like passages, we may draw this conclusion, — that no one, however he may excel in powers of mind, or knowledge, or wisdom, or station, ought to be attended to, except he proves that he is God’s minister.

He afterwards adds, Thou shalt not diminish a word Some read, “Thou shall not restrain,” which is harsh. The verb,  גרע, garo, properly means to be lessened and to be consumed. And Moses makes use of the same word in Deuteronomy 12:32, when he says,

“Thou shalt not add, nor diminish,”

in reference to the Law, in which the people were to acquiesce, without corrupting it with any human devices. To diminish then was to take away something from the word. ▼

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As it stands opposed to add, to subtract or take away would be the most suitable term. Such is the word used by the Sept., the Vulg., and the Syr.; the Targ. is diminish, the word of our version. — Ed.

But we ought to consider the reason why this was said to Jeremiah; it never entered the mind of the holy man to adulterate God’s word; but God here encourages him to confidence, so that he might boldly execute his commands. To diminish then something from the word, was to soften what appeared sharp, or to suppress what might have offended, or to express indirectly or coldly what could not produce effect without being forcibly expressed. There is then no doubt but that God anticipates here this evil, under which even faithful teachers in a great measure labor; for when they find the ears of men tender and delicate, they dare not vehemently to reprove, threaten, and condemn their vices. This is the reason why God added this, Diminish not a word; as though he had said, “Declare thou with closed eyes and with boldness whatever thou hast heard from my mouth, and disregard whatever may tend to lessen thy courage.”

We may now easily learn the use of this doctrine; the Prophet was not sent to profane men, who openly avowed their impiety, or lived in gross sins; but he was sent to the very worshippers of God, who highly regarded his external worship, and for this reason had left wives and children, came to the Temple and spared neither labor nor expense. As, then, he was sent to them, we must beware, lest we sleep in our vices and think that we have done our duty to God, when we have apparently given some evidences of piety; for except we really and sincerely obey God, all other things are esteemed of no value by him. It then follows —

 

In this verse God briefly shows for what end he sent his Prophet. For it would not have been sufficient for him to announce what he taught, except it was known to have been the will of God. Here then God asserts that he would not be propitious to the people, except they complied with what he required, that is, to repent. Thus he testifies that what was taught would be useful to them, because it had reference to their safety; and a truth cannot be rendered more entitled to our love than when we know that it tends to promote our wellbeing. Therefore God, when he saw the people rushing headlong through blind despair into all kinds of impiety, designed to make the trial whether or not some of them were healable; as though he had said, “What are ye doing, ye miserable beings? It is not yet wholly over with you; only obey me, and the remedy for all your evils is ready at hand.” We now see what God’s design was, even that he wished to give those Jews the hope of mercy who were altogether irreclaimable, so that they might not reject what he taught on hearing that it would be for their good.

But we may hence gather a general doctrine; that when God is especially displeased with us, it is yet an evidence of his paternal kindness when he favors us with the prophetic teaching, for that will not be without its fruit, except it be through our own fault. But at the same time we are rendered more and more inexcusable, if we reject that medicine which would certainly give us life. Let us then understand that the Prophet says here, that he was sent that he might try whether the Jews would repent; for God was ready to receive them into favor.

By saying  אולי, auli, “if peradventure,” he made use of a common mode of speaking. God indeed has perfect knowledge of all events, nor had he any doubt respecting what would take place, when the prophets had discharged their duties; but what is pointed out here, and also condemned, is the obstinacy of the people; as though he had said, that it was indeed difficult to heal those who had grown putrid in their evils, yet he would try to do so. And thus God manifests his unspeakable goodness, that he does not wholly cast away men who are almost past remedy, and whose diseases seem to be unhealable. He also strengthens his Prophet; for he might from long experience have been led to think that all his labor would be in vain; therefore God adds this, that he might not cease to proceed in the course of his calling; for what seemed incredible might yet take place beyond his expectation. We now see why it was said, If so be that they will hear

It is then added, and turn, etc. From the context we learn, that repentance as well as faith proceeds from the truth taught: for how is it that those alienated from God return, confess their sins, and change their character, minds, and purposes? It is the fruit of truth; not that truth in all cases is effectual, but he treats here of the elect: or were they all healable, yet God shews that the use and fruit of his truth is to turn men, as it is said also by the Prophet, (Malachi 4:6,) and repeated in the first chapter of Luke,

“He will turn many of the children of Israel.” (Luke 1:6.)

What follows is not without its weight, every one from his evil way; for God intimates that it was not enough that the whole people should ostensibly confess their sins, but that every one was required to examine himself: for when we seek God in a troop, and one follows another, it is often done with no right feeling. Repentance therefore is only true and genuine, when every one comes to search his own case; for its interior and hidden seat is in the heart. This is the reason why he says, If a man, that is, if every one turns from his evil way

As to God’s repentance, of which mention is made, there is no need of long explanation. No change belongs to God; but when God is said to turn away his wrath, it is to be understood in a sense suitable to the comprehension of men: in the same way also we are to understand the words, that he repents. (Psalm 85:5; 110:4.) It is at the same time sufficiently evident what God means here, even that he is reconcilable, as soon as men truly turn to him: and thus we see that men cannot be called to repent, until God’s mercy is presented to them. Hence also it follows, that these two things, repentance and faith, are connected together, and that it is absurd and an impious sacrilege to separate them; for God cannot be feared except the sinner perceives that he will be propitious to him: for as long as we are apprehensive of God’s wrath, we dread his judgment; and thus we storm against him, and must necessarily be driven headlong into the lowest abyss, hence under the Papacy they speak not only foolishly, but also coldly of repentance; for they leave souls doubtful and perplexed, nay, they take away every kind of certainty. Let us then understand the reason why the Holy Spirit teaches us, that repentance cannot be rightly and profitably taught, unless it be added, that God will be propitious to miserable men whenever they turn to him.

With regard to the word I think, I have already said, that God forms no contrary purposes; but this refers to those men who deserved his dreadful vengeance; it is the same as though he had said, — “Their iniquity has already ripened; I am therefore now ready to take vengeance on them: nevertheless let them return to me, and they shall find me to be a Father. There is, then, no reason for them to despair, though I have already manifested tokens of my vengeance.” This is the meaning; but he repeats the reason of his wrath, On account of the wickedness of their doings; for we know that they were proud and obstinate; it was therefore necessary to close their mouths, otherwise they would have raised a clamor, and said, that God was unjustly angry, or that he exceeded all bounds. Whatever evils then were at hand, God briefly shews that they came from themselves, that the cause was their own wickedness, ▼

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I render the verse as follows, —

3. It may be they will hear and turn every one from his way that is evil; then I will repent as to the evil which I purpose to bring on them for the evil of their doings.

Here is “evil for evil,” the evil of punishment for the evil of sin. The word is often used in these two senses. It is changed in the Sept.,  κάκων and  πονήρων; and in the Vulg., “ malum “ and “ malitia.” “Thus evil,” says Gataker, “begetteth evil, a just retaliation of evil for evil. The evil of iniquity and the evil of penalty are as the needle and the thread; the one goeth before and maketh way for the other; and when one hath found a passage it draweth on the other.” — Ed

It follows, —

 

Then will I make, etc.: the copulative is to be rendered here as an adverb of time. What had been just said, “but ye have not hearkened,” was by way of anticipation; for the Jews, swelling with great arrogance, might have immediately said, “Oh! what new thing dost thou bring? Except ye hearken to my voice, saith Jehovah, to walk in my Law, which I have set before you, as though all this were not well known even to children among us; and yet thou pretendest to be the herald of some extraordinary prophecy; certainly such boasting will be deemed puerile by all wise men.” Thus then they might have spoken, but the Prophet here briefly checks the insolence of such a foolish censure, but ye have not hearkened; as though he had said, that he had not been sent in vain to speak of a thing as it were new and unusual, because the Jews had corrupted the whole Law, had become disobedient, unteachable, and unbelieving, and had despised both the Law of God and his Prophets.

PRAYER

Grant, Almighty God, that as thou hast been pleased not only to make known thy will once by the Law, but also to add more light by thy holy prophets, and further to give us perfect light by thy Gospel, and as thou invitest us daily to learn by means of those whom thou hast sent, — O grant, that we may not be deaf nor tardy to hear, but promptly submit ourselves to thee, and so suffer ourselves to be ruled by thy word, that through our whole life we may testify that thou art indeed our God, we being thy people, until we shall at length be gathered into that celestial kingdom, which thine only-begotten Son our Lord has purchased for us. — Amen.

Lecture One Hundredth

We could not yesterday finish the words of the Prophet, as time did not allow us to do so. We said that the Prophet had denounced God’s vengeance on the people in such a manner, that he softened that severity by some comfort, lest despair should have rendered more obstinate those whom he wished to turn into obedience; we said also, that the ministers of the word cannot otherwise speak rightly or profitably of repentance, except they connect with it the promise of God’s mercy. But as the Prophet had to do with refractory men and despisers of God, it behoved him to declare what at length he subjoins, even that the destruction of the Temple and city was nigh at band, except they repented.

And he says that that house would become like Shiloh, in order that by this example he might touch their hearts; for the ark of God had been long at Shiloh, and that place might have been deemed venerable for being ancient. Jerusalem was indeed renowned, but Shiloh was in time before it. This place was now forsaken; nay, it presented a sad and a degraded spectacle. He thus set before their eyes an example of God’s vengeance, such as awaited them. We have seen the same reference in Jeremiah 7:12, where the Prophet says,

“Go to Shiloh, where the ark of the covenant was,”

etc.; but he now speaks more briefly, for he no doubt repeated often the same things.

Then he adds, I will make this city a curse, or execration, to all the nations of the earth It was still more intolerable to the Jews to hear what Jeremiah says here, — that so great a city, the sanctuary and the royal throne of God, would become a curse to heathen nations; and yet as God had commanded him to say this, he boldly performed his duty. Now follows the reward he met with, —

 

He says at last, that he was condemned by the priests, and the prophets, and the whole people; he at the same time introduced these words, that he had spoken all that the Lord had commanded him. Thus he briefly exposed the injustice of those by whom he was condemned; for they had no regard to what was right, as we shall presently see. But as they had brought with them a preconceived hatred, so they vomited out what they could no longer contain. It afterwards follows, —

 

Here is added the cause of Jeremiah’s condemnation, that he had dared to threaten with so much severity the holy city and the Temple. They did not inquire whether God had commanded this to be done, whether he had any just cause for doing so; but they took this principle as granted, that wrong was done to God when anything was alleged against the dignity of the Temple, and also that the city was sacred, and therefore nothing could be said against it without derogating from many and peculiar promises of God, since he had testified that it would be ever safe, because he dwelt in the midst of it. We hence see by what right, and under what pretense the priests and the prophets condemned Jeremiah.

And by saying, in the name of Jehovah, they no doubt accused him as a cheat, or a false pretender, because he had said that this had been commanded by God, for they considered such a thing impossible and preposterous. God had promised that Jerusalem would be his perpetual habitation; the words of Jeremiah were, “I will make this city like Shiloh.” God seemed in appearance to be inconsistent with himself, “This is my rest for ever,” “this shall be a desert.” We hence see that the priests and the prophets were not without some specious pretext for condemning Jeremiah. There is therefore some weight in what they said, “Dost thou not make God contrary to himself? for what thou denouncest in his name openly and directly conflicts with his promises; but God is ever consistent with himself; thou art therefore a cheat and a liar, and thus one of the false prophets, whom God suffers not in his Church.” And yet what they boasted was wholly frivolous; for God had not promised that the Temple should be perpetual in order to give license to the people to indulge in all manner of wickedness. It was not then God’s purpose to bind himself to ungodly men, that they might expose his name to open reproach. It is hence evident that the prophets and priests only dissembled, when they took as granted what ought to have been understood conditionally, that is, if they worshipped him in sincerity as he had commanded. For it was not right to separate two things which God had connected; he required piety and obedience from the people, and he also promised that he would be the guardian of the city, and that the Temple would be safe under his protection. But the Jews, having neither faith nor repentance, boasted of what had been said of the Temple, nay, they bragged, as we have seen elsewhere, and spoke false things; and hence the Prophet derided them by repeating three times,

“The Temple of Jehovah, the Temple of Jehovah, the Temple of Jehovah,” (Jeremiah 7:4)

as though he had said, — “This is your silly talk, you ever cry boastingly, ‘The Temple of God;’ but all this will avail you nothing.”

It then follows, that the people were assembled Here Jeremiah passes to another part of the narrative, for he reminded the princes and the king’s councillors that they were not without reason roused to go up to the Temple. ▼

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It appears better to connect this sentence with the following verse, in this manner, —

10. While the whole people were assembled against Jeremiah in the house of Jehovah, then the princes of Judah heard these things, and went up from the king’s house into the house of Jehovah, etc.

This seems to be the beginning of another section. The  ו repeated ought often to be thus rendered, while or when, and then; and indeed in our language, then may be sometimes omitted. Were it here rendered and in both instances, the meaning would be the same, only the connection appears more evident when rendered as above; the report of the people congregated against Jeremiah reached the princes — Ed

If the dispute had been between few, either Jeremiah would have been slain, or in some way intercepted, or it might have been that the princes would have circumvented the king and his councillors, and thus the holy man would have been privately crushed. But here he introduced these words, that the whole people were assembled against him. Hence it was that the report, reached the king’s court; and so the princes and councillors were commanded to come. In short, Jeremiah shews the reason why the princes came unto the Temple; it was because the city was everywhere in a commotion, when the report spread that something new and intolerable had been announced. The king therefore could not neglect this commotion; for it is a dangerous thing to allow a popular tumult to prevail. And therefore Jeremiah thus adds, —

 

We have said that the princes were roused by a popular clamor; nor is there a doubt but; that the king had sent them to quell the commotion. It must be especially noticed, that they were engaged in other matters, as it was seldom the case that courtiers spent their time in hearing the prophets. It is indeed true, that the occupations of those are sacred, who have the care of the commonwealth, who dispense justice, and who have to provide for the public safety; but it behoves them so to divide their time, that they may be able to consecrate some portion of it to God. But courtiers think themselves exempted by a sort of privilege, when yet the truth is more necessary for them than even for the common people; for not only the duty of the head of a family lies on each of them, but the Lord has also set them over a whole people. If, then, private men have need of being daily taught, that they may faithfully rule and guide themselves and their families, what ought to be done by those rulers who are as it were the fathers of the commonwealth? But as I have already said, such men usually exempt themselves from the yoke of the faithful.

Hence then it was, that none of the princes were present, when Jeremiah had been commanded to proclaim his message, not only on the day when few came to the Temple, but when they came from all the cities of Judah to sacrifice at Jerusalem. It was, indeed, a very shameful sign of gross contempt, that no one of the king’s counsellors appeared in the Temple, when there were present, from remote places, those whom religion and the desire to sacrifice had brought there. But he says that they came to know the cause of the commotion; for it is said, that they sat at the new gate, which some say was eastward; and they conjecture that it was called new, because it had been renewed; the king’s palace was also towards the east, and the eastern gate was his tribunal. I am disposed to embrace this opinion, that they sat at the eastern gate. ▼

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The present Hebrew text is, “the new gate of Jehovah.” “House,” before Jehovah, is found in many MSS., and is given by all the Versions, except the Sept., where Jehovah as well as house, is left out. The true reading no doubt is, “the house of Jehovah.” It was called “the new gate,” says Gataker, because it had been renewed by Jotham. See 2 Kings 15:35. It is rendered “the eastern gate” by the Targ. It was in the porch of this gate, according to some, that the great consistory sat. — Ed.

It now follows, —

 

We hence conclude, that the people in assenting to the sentence of the priests and prophets, had done nothing according to their own judgment, but that all of every rank through a violent feeling condemned Jeremiah. And as the priests and prophets directed also their discourse to the people, it appears clear, that they were guided by them, so that they thoughtlessly and inconsiderately gave their consent; for it often happens in a mob that the people exclaim, “Be it so, be it so; amen, amen.” Jeremiah has indeed said, that he was condemned by the whole people; but it must be observed, that the people are like the sea, which of itself is calm and tranquil; but as soon as any wind arises, there is a great commotion, and waves dash one against another; so also it is with the people, who without being excited are quiet and peaceable; but a sedition is easily raised, when any one stirs up men who are thoughtless and changeable, and who, to retain the same simile, are fluid like water. This, then, is what Jeremiah now intimates.

But there is another thing to be noticed, — that the common people suffer themselves to be drawn in all directions; but they may also be easily restored, as it has been said, to a right mind. “When they see,” says Virgil, “a man remarkable for piety and good works, they become silent and attend with listening ears.” He there describes (Aeneid, 1) a popular commotion, which he compares to a tempest; and he rightly speaks of a tempest; but he added this simile according to common usage. The same thing is now set before us by the Prophet; the priests and prophets, who thought that they alone could boast of their power and speak with authority, in a manner constrained the people apparently to consent. The king’s counsellors being now present, the people became as it were mute; the priests perceived this, and we shall see by the issue that what the same poet mentions took place, “By his words he rules their hearts and softens their breasts.” For it became easy for the king’s counsellors even by a word to calm this foolish violence of the people. We shall indeed soon see, that they unhesitantly said, “There is no judgment of death against this man.” It is hence evident how easily ignorant men may be made inconsistent with themselves; but this is to be ascribed to their inconstancy; and noticed also ought to be what I have said, that there was no real consent, because there was no judgment exercised. The authority of the priests overpowered them; and then they servilely confessed what they saw pleased their princes, like an ass, who nods with his ears.

Now, when the subject is duly considered, it appears, that the priests and the prophets alone spoke both to the princes and to the whole people, that Jeremiah was guilty of death, ▼

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The words literally are, “The judgment (or sentence) of death is to this man,” or, belongs “to this man,” that is, is deserved by him. They were now, it seems, before the court of justice, the princes sat as magistrates or judges; and this was the accusation brought by the priests and prophets; they had no power themselves of passing the sentence, they only declared him as worthy of death. — Ed.

because he had prophesied against the city. We have said that they relied on those promises, which they absurdly applied for the purpose of confirming their own impiety, even that God had chosen that city that he might be there worshipped. It was a false principle, and whence proceeded their error? not from mere ignorance, but rather from presumption, for hypocrites are never deceived, except when they determine not to obey God, and as far as they can to reject his judgments. When, therefore, they are carried away by a perverse and wicked impulse, they ever find out some plausible pretext; but it is nothing but a disguise, as we clearly see from this narrative. It follows, —

 

Jeremiah pleads only his own calling and the command of God; and thus he confutes the preposterous charge which they most impudently brought against him. There is no doubt but that he might have spoken at large, but he deemed it enough to include the substance of his defense. Had he made a long discourse, the main point might have been more obscure. He now clearly makes known the state of the question on both sides. The priests by their own authority condemned Jeremiah, because he reduced to nothing [as they thought] God’s promises, for he had threatened destruction to the city and to the temple; but Jeremiah on the other side answers, that he had declared nothing but what God had enjoined. There was need of proof, when the priests held that God was inconsistent with himself in denouncing destruction on that city, which he had undertaken to defend and protect. But the confutation of this was ready at hand, — that God had never bound himself to hypocrites and ungodly men; nay, the whole glory of the city and the majesty of the Temple were dependent on his worship; nor is there any doubt but that Jeremiah had alleged these things. But as it was the main thing, he was satisfied with stating that he had been sent by God.

Thus he indirectly condemned their vain boastings, — that God was on their side; but he says, “I come not except by God’s command.” Now, though he declares briefly and distinctly that he had been sent by God, he yet presents himself as ready to prove everything; and as I have already said, there is no doubt but that he answered and discussed that frivolous question on which the priests so much insisted.

It is further worthy of being noticed, that he addressed both the princes and the people; and thus he intimated that the priests and the prophets were deaf, and not worthy of being spoken to; for it was their determination proudly to despise God, and to carry on war, as it were avowedly, with his servants; for he would have otherwise no doubt gladly endeavored to restore them to the way of safety. But as he saw that they had closed the door against themselves, he passed them by. This is the reason why he says, that he spoke to the princes and to the people, having passed by those, on whom he must have spent labor in vain. And surely when they said that he was worthy of death, they proved by such a presumption that they would not be taught by him; and also their cruelty prevented them from being teachable. But the Prophet had regard to the very source of evil, because their object was obstinately to resist God and all his prophets.

By saying, that he was sent to prophesy all that they had heard, he made them judges, though he did not address them together with the princes; for we have seen that the latter were in the king’s palace, and had been sent for when there was a fear of some commotion. But there is no doubt but that the address was repeated again. Jeremiah then made them judges and arbitrators, when he said that he retracted nothing, but that what they had heard, he had faithfully declared according to the command of God. It follows, —

 

He not only confirms here what he had taught, but also reproves the hardness and obstinate wickedness of the priests and prophets; for though he addressed the princes and the people, he yet no doubt designed to touch more sharply those ungodly men who set themselves up against God; and at the same time his discourse referred to them all, when he said, “How have I sinned? I have endeavored to promote your safety, must I therefore die?” We hence see that the Prophet not only confirmed what he had said, but also accused his adversaries of ingratitude; for nothing could have been more kind, and ought to have been more acceptable, than to be called to repent, that they might receive mercy from God: “What was the object of my doctrine? even that ye might repent; and what does repentance bring? even salvation; for God is ready to forgive you. Now ye cannot bear to hear, that God would be merciful to you. What madness is this?” We now then see the design of the Prophet.

And this passage deserves to be noticed; for God will render to all the ungodly their own reward; not only because they harden themselves against every instruction, but also because they are manifest and, as it were, sworn enemies to their own salvation, inasmuch as they refuse the necessary remedy, and do not allow themselves to be restored to the right way, that they may be forgiven. Very weighty, then, is what he now says, that no fault could be found in his doctrine, except that it proved galling to the wicked, but that they could yet obtain peace, provided they sought reconciliation with God. ▼

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The words are, —

13. And now make good your ways and your doings, etc.;

or, But now, etc. It reads better than “therefore,” as in our version, borrowed from the Vulg. The Sept. is “and,” and the Targ. also. “Amend” of our version, is the Syr.; “make good” is the rendering of the other early versions. He mentions what is posterior first; to hear God’s voice is in order previous to the making good our ways; but this is according to the practice often adopted by the prophets. — Ed.

He adds, Hear ye the voice of Jehovah, in order to shew that he required nothing new from the people, that he imposed on them no hard yoke, but only called them to the duty of obeying the Law; and he adds to this, your God, in order to take away from them every excuse, lest they should object and say that what Jeremiah alleged was unknown to them. Here, then, he triumphantly declares that he had taught them nothing that was alien to the Law, and that the Jews were inexcusable who professed Jehovah to be their God, and yet hearkened not to his voice, which ought to have been familiar to them.

PRAYER

Grant, Almighty God, that since thou hast not only called us once to the hope of an eternal inheritance, but invitest us continually to repentance, while we cease not by our continual sins to depart from thee, — O grant that we may not with deaf ears reject thy voice, but be pliable and submissive to thee, and that we may also so accustom ourselves to bear the yoke, that we may prove, through our whole life, that we are of thy sheep, and that Christ, thine only-begotten Son, whom thou hast set over us, is indeed our Shepherd, until we shall be gathered unto that kingdom which he has obtained for us by his own blood. — Amen.

 

Lecture One Hundred and First

 

We now, then, see in what sense Jeremiah regarded his life as in the hand of his enemies, not that he thought himself cast away by God, but that he acknowledged that loosened reins were given to the wicked to rage against him. But we must at the same time bear in mind why he said this; after having conceded that his life was in their hand, he adds, yet knowing know ye, that if ye kill me, ye will bring innocent blood upon yourselves. ▼

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“And upon this city,” etc., according to our version and all the early versions and that of Calvin; but the preposition is different, and might be rendered “against:” by killing him, they must have brought the guilt of innocent blood on themselves as perpetrators, and against the city and its inhabitants as having allowed and countenanced such a deed. — Ed

But he had said before that they might do what seemed them good and right ▼

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“Meet,” in our version, is not the correct word; the term signifies what is just and right. The Sept. renders the phrase very loosely, “as it is expedient and as it is best for you.” The Vulg. is nearly the original, “what is good and right in your eyes;” literally it is, “as good and as right in your eyes.” — Ed

Good and right here is not to be taken for a judgment formed according to the rule of justice, but for a sentence formed iniquitously according to their own will. This is a common mode of speaking in Hebrew. Jeremiah then testifies that he was not solicitous about his life, for he was prepared to offer himself, as it were, as a sacrifice, if the rage of his enemies should go so far. But in warning them to beware of God’s vengeance, his object was not his own safety, but it was to stimulate them to repentance. He then plainly says that he did not fear death, for the Lord would presently shew himself to be his avenger, and that his blood also would be so precious in the sight of God, that the whole city, together with the people, would be punished, were they to deal unjustly with him.

But let us attend to what follows, even that God had sent him. He now takes this principle as granted, that it could not be that God would forsake his servants, to whom he has promised aid when oppressed by the ungodly. God, indeed, ever exhorts his ministers to patience, and he would have them to be prepared for death whenever there is need; yet he promises to bring them help in distress. Jeremiah then relied on this promise, and was thus persuaded that it could not be that God would forsake him; for he cannot disappoint his people, nor forfeit his faith pledged to them. As, then, he was fully persuaded of his own calling, and knew that God was the author of all his preaching, he boldly concluded that his blood could not be shed with impunity. All faithful teachers ought to encourage themselves, for the purpose of discharging strenuously the duties of their office, with this confidence, — that God who has committed to them their office can never forsake them, but will ever bring them help as far as it may be necessary. It now follows, —

 

Jeremiah shews here that the sentence pronounced on him by the priests and false prophets was soon changed. They had indeed heard him, and had given some appearance of docility, as it is the case with hypocrites who for a time attend; but they exasperated themselves against God, and as their minds were previously malignant, they were rendered much worse by hearing. So it happened to the priests and false prophets, and in their blind rage they doomed the holy Prophet to death. He now says that he was acquitted by the princes and the king’s counsellors, and also by the votes of the people. The people had, indeed, lately condemned him, but they had been carried away by the vain pomp and splendor of the priests and prophets; when they saw these so incensed against Jeremiah, they could not bring themselves to inquire into the cause. Thus the common people are always blinded by prejudices, so that they will not examine the matter itself. So it was when Jeremiah was condemned. We have said that the people were of themselves quiet and peaceable; but the prophets and priests were the farmers, and hence it was that the people immediately gave their consent. But in the presence of the princes they went in a contrary direction.

This passage, in short, teaches us how mischievous are rulers when there is no regard had for equity or justice; and it also teaches us how desirable it is to have honest and temperate rulers, who defend what is good and just, and aid the miserable and the oppressed. But we see that there is nothing steady or fixed in the common people; for they are carried here and there like the wind, which blows now from this quarter and then from that.

But we must notice this clause, that Jeremiah was not worthy of death, ▼

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The phrase literally is, “Not to this man the judgment of death.” So nearly is the Sept. and the Vulg., “There is not to this man the judgment of death.” Our version is the Syr. — Ed

because he had spoken in the name of Jehovah They thus confessed, that whatever came from God ought to have been received, and that men were mad who opposed the servants of God, for they hurried themselves headlong into their own destruction.

We may hence deduce a useful truth, that whatever God has commanded ought, without exception, to be reverently received, and that his name is worthy of such a regard, that we ought to attempt nothing against his servants and prophets. Now, to speak in the name of Jehovah is no other thing than faithfully to declare what God has commanded. The false prophets, indeed, assumed the name of God, but they did so falsely; but the people acknowledge here that Jeremiah was a true prophet, who did not presumptuously thrust in himself, nor falsely pretended God’s name, but who in sincerity performed the duties of his office. It follows, —

 

Having now related what Micah had denounced, they added, Slaying, did Hezekiah the king of Judah and all Judah slay him? By the example of the pious King Hezekiah, they exhorted the people to shew kindness and docility, and shewed that it was an honor done both to God and to his prophets, not to be incensed against his reproofs and threatenings, however sharply they might have been goaded or however deeply they might have been wounded. But they further added, Did he not fear Jehovah? and supplicate the face of Jehovah? and did not Jehovah repent? They confirmed what Jeremiah had previously said, that there was no other remedy but to submit themselves calmly to prophetic instruction, and at the same time to flee to the mercy of God; for by the fear of God here is meant true conversion; what else is God’s fear than that reverence by which we shew that we are submissive to his will, because he is a Father and a Sovereign? Whosoever, then, owns God as a Father and a Sovereign, cannot do otherwise than to submit from the heart, to his good pleasure. Therefore the elders meant that Hezekiah and the whole people really turned to God. Now repentance, as it must be well known, contains two parts — the sinner becomes displeased with himself on account of his vices — and forsaking all the wicked lusts of the flesh, he desires to form his whole life and his actions according to the rule of God’s righteousness.

But they added, that they supplicated, etc. Though Jeremiah uses the singular number, he yet includes both the people and the king; he seems however to have used the singular number designedly, in order to commend the king, whose piety was extraordinary and almost incomparable. There is no doubt but that he pointed out the right way to others, that they might repent, and also that he humbly deprecated that vengeance, which justly filled their minds with terror. He, indeed, ascribed this especially to the pious king; but the same concern is also to be extended to the chief men and the whole body of the people, as we shall presently see; did he not then supplicate the face of Jehovah?

This second clause deserves special notice; for a sinner will never return to God except he has the hope of pardon and salvation, as we shall ever dread the presence of God, except the hope of reconciliation be offered to us. Hence the Scripture, whenever it speaks of repentance, at the same time adds faith. They are indeed things wholly distinct, and yet not contrary, and ought never to be separated, as some inconsiderately do. For repentance is a change of the whole life, and as it were a renovation; and faith teaches the guilty to flee to the mercy of God. But still we must observe that there is a difference between repentance and faith; and yet they so unite together, that he who tears the one from the other, entirely loses both. This is the order which the Prophet now follows in saying that Hezekiah supplicated the face of Jehovah For whence is the desire to pray, except from faith? It is not then enough for one to feel hatred and displeasure as to his sins, and to desire to be conformed to God’s will, except he thinks of reconciliation and pardon. The elders then pointed out the remedy, and shewed it as it were by the finger; for if the people after the example of Hezekiah and of others repented, then they were to flee to God’s mercy, and to testify their faith by praying God to be propitious to them.

Hence it follows, that Jehovah repented of the evil which he had spoken against them The Prophet now makes use of the plural number; we hence conclude that under the name of King Hezekiah alone he before included the whole people. God then repented of the evil ▼

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Both the Sept. and the Syr. and also the Targ. give the meaning, but not the proper word, “And the Lord abstained from the evils,” etc. — Ed.

As to this mode of speaking, I shall not now speak at large. We know that no change belongs to God; for whence comes repentance, except from this, — that many things happen unexpectedly which compel us to change our purpose? one had intended something; but he thought that that would be which never came to pass; it is therefore necessary for him to revoke what he had determined. Repentance then is the associate of ignorance. Now, as nothing is hid from God, so it can never be that he repents. How so? because he has never determined anything but according to his certain foreknowledge, for all things are before his eyes. But this kind of speaking, that God repents, that is, does not execute what he has announced, refers to what appears to men. It is no wonder that God thus condescendingly speaks to us; but, while this simplicity offends delicate and tender ears, we on the contrary wonder at God’s indulgence in thus coming down to us, and speaking according to the comprehension of our weak capacities. We now perceive how God may be said to repent, even when he does not execute what he had denounced. His purpose in the meantime remains fixed, and as James says,

“There is in him no shadow of turning.” (James 1:17.)

But a question may again be raised, How did God then repent of the evil which he had threatened both to the king and to the people? even because he deferred his vengeance; for God did not abrogate his decree or his proclamation, but spared Hezekiah and the people then living. Then the deferring of God’s vengeance is called his repentance; for Hezekiah did not experience what he had feared, inasmuch as he saw not the ruin of the city nor the sad and dreadful event which Micah had predicted.

Now this also is to be noticed, — that the pious king is here commended by the Holy Spirit, that he suffered himself to be severely reproved, though, as I have already said, he was not himself guilty. He had, indeed, a burning zeal, and was prepared to undergo any troubles in promoting the true worship of God; and yet he calmly and quietly bore with the Prophet, when he spoke of the destruction of the city and Temple, for he saw that he had need of such a helper. For however wisely may pious princes exert themselves in promoting the glory of God, yet Satan resists them. Hence they ever desire, as a matter of no small importance, to have true and faithful teachers to help, to assist and to strengthen them, and also to oppose their adversaries; for if teachers are silent or dissemble, a greater ill-will is entertained towards good princes and magistrates; for when with the drawn sword they defend the glory of God and his worship, while the teachers themselves are dumb dogs, all will cry out, “Oh! what does this severity mean? Our teachers spare our ears, but these do not spare even our blood.” It is, therefore, ever a desirable thing for good and pious kings to have bold and earnest teachers, who cry aloud and confirm the efforts of their princes. Such was the feeling of pious Hezekiah, as we may conclude from this passage. The rest I must defer.

PRAYER

Grant, Almighty God, that since thou hast been pleased to gather us as a people to thyself, and to promise that we should be like a spiritual temple for thee to dwell in, — O grant that we may consecrate among us a perpetual habitation for time, and so strive through the whole course of our life to devote ourselves to thee, that thy grace and blessing may never depart from us, but that we may experience more and more that those are never destitute of thy protection who truly and undissemblingly rely on thee, so that thy name may be more and more glorified in us through thine only-begotten Son. — Amen.

Lecture One Hundred and Second

We saw yesterday the example which the elders had alleged to deliver Jeremiah from death, — that he was not the first who had threatened the city and the Temple with ruin, for Micah under the reign of Hezekiah had done the same and was not put to death. They hence concluded that it would be a heinous crime were they to slay Jeremiah, and that it would not remain unpunished. They then intimated that the people would commit a most grievous offense, if they killed Jeremiah; and they also added, that vengeance would follow, for the Lord would render them their due reward, if they thus cruelly treated the holy Prophet. It now follows, —

 

It is at length added, that they led up Uriah from Egypt, and brought him to King Jehoiakim, who slew him with the sword, and cast his dead body into the graves of the common people, by way of dishonor; for Jeremiah here calls them the graves of the common people, as we in French call shambles des charniers. The rich are honorably and splendidly buried at this day, and every one has his own grave; but when there is a vast number, the bodies are thrown together, for it would be too expensive to dig a grave for each. It seems also that there was such a practice in Judea, and that God’s Prophet was buried in this ignominious manner.

Thus they who spoke intimated that the king’s wrath so burned, that he not only put him to death, but followed up his vengeance, so that a new disgrace awaited the Prophet, even when dead, for he was cast among the obscure and ignoble common people.

I have hitherto so explained this passage as to leave it doubtful whether the probability is that the speakers were Jeremiah’s enemies or his advocates. And though, as I have declared twice or three times, I reject not the view which is different from that which I embrace, yet it seems most probable to me that the words were spoken by the godly men who defended the cause of Jeremiah. All the various reasons which lead me to this conclusion I will not here specify; for every one may himself see why I prefer this view. The common consent of almost all interpreters also influences me, from which I wish not to depart, except necessity compels me, or the thing itself makes it evident that they were mistaken. But we have seen from the beginning, that the two examples consecutively follow one another, and that nothing intervenes; it may hence be supposed, that the enemies of Jeremiah had previously performed their part. The words themselves then shew that those who commenced the discourse were those who carried it on. And that they did not mention the reason why they adduced this example is not to be wondered at; for the displeasure of the king was feared, and he had given no common proof, in his treatment of the holy Prophet, how impatiently he bore anything that trenched on his own dignity. They therefore cautiously related the matter, and left what they did not express to be collected by those who heard them. But it was easy from their words to know what they meant, — that God’s vengeance was to be dreaded; for one Prophet had been slain; what if there was to be no end to cruelty? would not God at length arise to execute judgment when his servants were so unworthily treated? As, then, the words are not completed, it seems probable to me that God’s true servants spoke thus reservedly and cautiously, because they dared not to express their thoughts openly.

Further, these words, the king sought to slay him, and the king sent men, etc., are more suitable when considered as spoken by the defenders of Jeremiah than by the ungodly and the wicked; and they also named Elnathan, that they might hand down his name with infamy to future ages. And they lastly added that the Prophet was brought up from Egypt What was very shameful seems certainly to be set here before us, that he was forcibly brought back from that land to which he had fled for an asylum, and also that he was brought to the king, that he smote him with the sword, that is, cruelly killed him; and further, that being not satisfied with this barbarous act, he caused him to be ignominiously buried. All these particulars, as I have said, seem to shew that these words may be more suitably applied to the holy men who defended the cause of Jeremiah than to his enemies. It now follows, —

 

There is here an adversative particle, and not without reason; for the contention is pointed out which had so raged that it became difficult to extricate the holy Prophet from danger. We hence conclude that Jeremiah was in so much peril that it was with great and arduous effort that Ahikam saved him. There is a frequent mention of this man in sacred history, and his name will hereafter be found in several places, and he was left to govern the remnant of the people after the demolition of the city. (2 Kings 25:22; Jeremiah 39:14.) ▼

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This was his son Gedaliah, and not himself. — Ed

And there is no doubt but that he made progress in religion and was an upright man, and that his virtues were so valued by Nebuchadnezzar that he bestowed on him such an honor. He was soon afterwards slain by the ungodly and the wicked; but there is nothing related of him but what is honorable to him. It was indeed an extraordinary act of courage that he dared to oppose the fury of the whole people, and to check the priests and the false prophets who had conspired to put the holy man to death.

This is the reason why it is in the last place added, that the hand of Ahikam was with Jeremiah; though the people were furious, and the priests would by no means be restrained from persecuting the holy man, yet Ahikam could not be turned from his holy purpose, but persevered to defend a good cause until Jeremiah escaped in safety. It is hence said, that his hand was with Jeremiah; for by hand in Scripture is meant effort, (conatus;) for where there is anything to be done, or any difficulty, the Scripture uses the word hand But as Ahikam exerted himself to the uttermost, not only in aiding the holy Prophet by his words, but also in repressing the fury of the people, and in boldly resisting the priests and the false prophets, the hand in this place means aid; his hand was with Jeremiah, that is, he aided or helped him, so that he was not delivered up into the hand of the people

It hence also appears, as we said yesterday, that the tumult of the people was not immediately allayed, for the false prophets and the priests had so roused their virulence that they became almost implacable. Here, then, is set before us an example of courage and perseverance; for it is not enough for us to defend a good cause when we may do so with safety, except we also disregard all ill-will and despise all dangers, and resist the fury of the wicked, and undergo contentions and dangers for God’s servants whenever necessary. We are also taught at the same time how much weight belongs to the influence of one man when he boldly defends a good cause and yields not to the madness of the wicked, but risks extremities rather than betray the truth of God and his ministers. Now follows, —

CHAPTER 27