Jeremiah 23 commentary

Woe be to those who are set to feed God's people, but take no concern to do them good! Here is a word of comfort to the neglected sheep. Though only a remnant of God's flock is left, he will find them out, and they shall be brought to their former habitations. Christ is spoken of as a branch from David's family. He is righteous himself, and through him all his people are made righteous. Christ shall break the usurped power of Satan. All the spiritual seed of believing Abraham and praying Jacob shall be protected, and shall be saved from the guilt and dominion of sin. In the days of Christ's government in the soul, the soul dwells at ease. He is here spoken of as "the Lord our Righteousness." He is so our Righteousness as no creature could be. His obedience unto death is the justifying righteousness of believers, and their title to heavenly happiness. And their sanctification, as the source of all their personal obedience is the effect of their union with him, and of the supply of this Spirit. By this name every true believer shall call him, and call upon him. We have nothing to plead but this, Christ has died, yea, rather is risen again; and we have taken him for our Lord. This righteousness which he has wrought out to the satisfaction of law and justice, becomes ours; being a free gift given to us, through the Spirit of God, who puts it upon us, clothes us with it, enables us to lay hold upon it, and claim an interest in it. "The Lord our Righteousness" is a sweet name to a convinced sinner; to one that has felt the guilt of sin in his conscience; seen his need of that righteousness, and the worth of it. This great salvation is far more glorious than all former deliverances of his church. May our souls be gathered to Him, and be found in him.

The false prophets of Samaria had deluded the Israelites into idolatries; yet the Lord considered the false prophets of Jerusalem as guilty of more horrible wickedness, by which the people were made bold in sin. These false teachers would be compelled to suffer the most bitter part of the Lord's indignation. They made themselves believe that there was no harm in sin, and practised accordingly; then they made others believe so. Those who are resolved to go on in evil ways, will justly be given up to believe strong delusions. But which of them had received any revelation of God, or understood any thing of his word? There was a time coming when they would reflect on their folly and unbelief with remorse. The teaching and example of the true prophets led men to repentance, faith, and righteousness. The false prophets led men to rest in forms and notions, and to be quiet in their sins. Let us take heed that we do not follow unrighteousness.

Men cannot be hidden from God's all-seeing eye. Will they never see what judgments they prepare for themselves? Let them consider what a vast difference there is between these prophecies and those delivered by the true prophets of the Lord. Let them not call their foolish dreams Divine oracles. The promises of peace these prophets make are no more to be compared to God's promises than chaff to wheat. The unhumbled heart of man is like a rock; if not melted by the word of God as a fire, it will be broken to pieces by it as a hammer. How can they be long safe, or at all easy, who have a God of almighty power against them? The word of God is no smooth, lulling, deceitful message. And by its faithfulness it may certainly be distinguished from false doctrines.

Those are miserable indeed who are forsaken and forgotten of God; and men's jesting at God's judgments will not baffle them. God had taken Israel to be a people near to him, but they shall now be cast out of his presence. It is a mark of great and daring impiety for men to jest with the words of God. Every idle and profane word will add to the sinner's burden in the day of judgment, when everlasting shame will be his portion.

Here the Prophet promises the restoration of the Church; but he reminds hypocrites that there was no reason for them on that account to flatter themselves, especially the king, his councillors, and the priests. Then this prophecy is a mixture of promises and threatenings, for God promises that he would be propitious to the miserable Jews, after having chastised them, so that the seed of Abraham might not be entirely cut off: he yet deprives hypocrites of vain confidence, so that they might not falsely apply to themselves the hope of salvation, from which they had excluded themselves by their impiety. And this is what ought to be noticed, for as soon as God’s mercy is offered, hypocrites apply to themselves whatever God promises, and become more and more insolent, as though they held him bound to them; for impunity leads them to take more liberty to sin. Hence it is that they boast that they are safe, for they consider themselves to be the people of God. The Prophet, therefore, teaches here that whatever God promises belongs to his elect, that it does not appertain indiscriminately to all, nor ought to be extended to hypocrites who falsely pretend his name, but that it peculiarly belongs to the elect, though they may be small in number, and though they may be despised.

He says first, Wo to the pastors who destroy, It is an exclamation in the Sept. and Syr.; “Oh! the Pastors,” etc., but a denunciation in the Vulg. and the Targ., “Wo to the Pastors,” etc. The original may be rendered in either way; the latter is the most suitable here. — Ed. etc. Here are contrary things — a pastor and a destroyer! But he concedes to them the name which was honorable; and yet he derides their false boasting, for they thought that they could hide their crimes under this shade, falsely claimed. Though then he calls them pastors, he yet removes the mask, and thus shews that they in vain boasted while they assumed the name of pastors. “Ye are pastors,” he says, ““and ye are destroyers! who dissipate or scatter the flock of my pastures.” The word is singular in Hebrew, “pasture,” or feeding. — Ed

Here God shews the reason why he was so grievously displeased with these pastors; for by exercising tyranny over the people, they not only injured men, but also injured and dishonored God, who had received under his own protection his chosen people. It is indeed true that they deserved such a scattering; for we have already seen in many places, that the people could by no means be excused when they were deceived by wicked and unfaithful leaders; for in this way was rendered to them all their past reward for having provoked God’s wrath against themselves, from the least to the greatest. But the impiety of wicked pastors was not on this account excusable; for they ought to have considered for what purpose this burden was laid on them, and also by whom they had been appointed. God then intimates that great injury was done to him, when the people were thus so ignominiously scattered. He was himself the chief pastor; he had put as it were in his own place the king and his counsellors and also the priests. Justly then does he now condemn them, because they had destroyed the flock of God, according to what is said in another place,

“That they had destroyed his vineyard.” (Jeremiah 12:10; Isaiah 5:3)

In short, when God calls the Jews the flock of his pastures, he does not regard what they deserved, or what they were, but he, on the contrary, sets forth the favor bestowed on the seed of Abraham. He has respect then here to his gratuitous adoption, though the Jews had rendered themselves unworthy of such a benefit.

He afterwards adds, Thus saith Jehovah, the God of Israel, to the pastors who feed my people In the same sense he calls them now his people, as he had called them before the flock of his pastures. They had alienated themselves from God, and he had already by his own decree repudiated them; and God might in one respect have deemed them aliens; and yet in respect of the covenant he acknowledged them as his own; and hence he calls them his people He now then confirms what we have already noticed, that these pastors were not only thieves and robbers, but also sacrilegious; for they not only had exercised cruelty towards the flock, but as far as they could injured and dishonored God himself, who had undertaken the care of that people.

But there is here a twofold concession, he calls them pastors, and they are said to feed the people. He had said before that they destroyed and scattered the flock, and now he says that they fed them; but in what sense we well know, for by this kind of irony he meant to reprove them; they boasted that they were pastors, and they thought that their crimes would by such a covering be buried in the sight of God, as in the sight of men. In a similar manner when we speak in the present day of the Pope and his mitred bishops and filthy clergy, we use expressions which are commonly employed. But Antichrist is everything but a father, and we know how far they are from being really bishops who assume the title; and as to the clergy, the name is sacred, but they are very far from being God’s heritage. We indeed make no account of these empty titles. But it is a great aggravation of their guilt, that they being devils, should assume angelic names, that they being wolves and robbers, and sacrilegious, should falsely pretend God’s name, and recommend themselves by spurious titles, as though they were pastors, bishops, abbots, and prelates, and what not.

So then our Prophet calls those whom he condemns, by way of taunt, pastors, and says that they fed, that is, were called for this end, to do this work. But he afterwards adds, My flock have ye scattered, and driven away, and not visited The meaning seems to be that they had caused the flock to be scattered and driven away through their bad conduct, because they did not take care of them, as the last verb means. The two first verbs are indeed in Hiphil, and may be rendered causatively thus, —

Ye have caused my sheep to be scattered, And have caused them to be driven away; And ye have not cared for them.

The last verb is not in Hiphil, and states the reason why the sheep had been dispersed. It means to oversee, to take care of, to attend to. The dispersion was owing to the neglect of the pastors in taking care of the sheep. The scattering or dispersion was their exile; which God states in the third verse was his act as a punishment for their wickedness, but the cause of dispersion was the conduct of the pastors.

We see here an instance of the order in which ideas are often stated by the Prophets. Scattering, though mentioned first, is the last act, the most ostensible; the driving out of the land was the previous act, and the first in order, though the last stated, was the neglect of the pastors in taking an oversight of them. It is to begin with the effect and to go back to the cause. “You have caused them to be scattered to all lands, you have made them to be driven out of their own land, and you have neglected to take care of them.” These are the three points of accusation, but stated in an inverted order. There are constant instances of this kind of arrangement. — Ed. Surely it was not to feed, to have no care for the sheep. To visit is to be extended here to every part of the duty of overseeing, as though he had said, that the flock had been by them neglected, betrayed, and deserted. We hence see that they had wholly neglected their pastoral office. But the other two things are still worse, for they had scattered and driven away the flock. Their sloth in neglecting the flock was not to be tolerated; but it was still more intolerable when they exercised so much cruelty as to scatter the flock as though they were deadly enemies; and yet these are the things for which Jeremiah condemns them. We hence see that there was an implied taunt, when he conceded to them the office of feeding.

He then denounces judgment on them, I will visit upon you the wickedness of your doings Here God declares that he would punish the pastors, to whom was justly ascribed the scattering of the people. For though no one was exempt from blame, as it has been before stated; yet the main fault belonged to these pastors. This then is the reason why God declares that he would take vengeance; for he would not have his flock scattered with impunity.

It then follows, And I will gather my flock. As they had driven the people away, so God promises that it would be his care to gather them. And yet he ascribes to himself what he had imputed to them — that he had driven away his flock, but in a different sense; the pastors had scattered the flock, not only by their sloth, but also by their cruelty, for they became rapacious wolves; but God had punished the people, for they all had fully deserved such a scattering. We hence see that the ungodly execute God’s judgment; but they are not on this account excusable as though they were God’s ministers, for they have nothing less in view. Nor can God be involved in their sin, while he thus employs them to execute his purpose. In short, the scattering of the people was a just punishment from God, for they had all departed from the faith, they had broken the sacred bond of the covenant, by which God had bound them to himself. It was also the fault of the pastors, because they avariciously and cruelly tyrannized over them. The pastors, as I have said, were not only the priests, but also the king and his counsellors.

I will gather, he says, not the flock, but the remnant of the sheep God intimates here that he would be so merciful as to receive unto favor, not all indiscriminately, but a small number, constituting the elect. And hence Paul carefully distinguished between the people and the remnant of grace, or the gratuitous remnant; for Christ appeared by his coming to have abolished the covenant by which God had adopted the children of Abraham, but Paul does not admit this. Now, if any one objects and says that the greater part of the people had been cut off, this he allows; but he says that the covenant remains valid in the remnant, and produces also examples, such as that of which we now speak. God then has ever been the preserver of his Church; and thus his gratuitous adoption, by which he had chosen the seed of Abraham, never fails. But this adoption is effectual only as to the remnant.

As to the word remnant, the fewness of those whom God had resolved to gather is not only intimated, but also the vengeance, which as to time had gone before; for God seemed to have destroyed the Jews when they were driven away into various lands, as they had no name remaining, the kingdom and the priesthood were abolished. It was therefore a certain kind of death, as I have before said; but God here declares that there would be some remnant, according to what is said in Isaiah 10:22, that God saved a few as it were from the consumption; for he refers there to the very few that remained alive, when they thought that all was over with the whole people, that there was no hope of restoration.

I will gather, he says, the residue of my sheep from all the lands to which I shall have driven them He again confirms what I have stated, that there would be no place for mercy until he had cleansed his Church from its many filthy pollutions. The scattering then of the people into various lands was the purgation of the Church, according to what God says, that he would separate the refuse and the chaff from the wheat in chastising his people; for as the chaff and the refuse are blown here and there when the wheat is winnowed, and the wheat only remains and is afterwards laid up in the granary; so when God drove his people away into various lands, he then purged his Church. If any one objects and says, “Then the remnant were dealt with like the refuse;” it is true as to the individuals, but God refers here to himself, when he calls them his own, sheep, who were yet unworthy of such an honor.

He then adds, that he would bring them back to their folds, “To their own pasture,” is the Sept. and Arab.; “to their own country,” the Vulg.; “to their own fold,” the Syr.; “to their own places,” the Targ. The Hebrew is, “to their own folds;” the word is plural, and means generally “habitations,” either for men, or cattle, or beasts. As sheep are mentioned, “folds” no doubt is the proper word. — Ed. that they might be fruitful, that is, bring forth and increase, and be multiplied By folds he no doubt means the land of Canaan; for there was then no wealth in the world which the Jews would have preferred to the inheritance promised to them; the whole world was to them an exile. For God had chosen that land in which they dwelt, and had consecrated it to himself, and he gave it to them as an earnest or a pledge of the eternal inheritance. Rightly then does he now call that land folds, for they lived there under his guardianship and protection. The temple was as it were the pastoral staff; they knew that God dwelt there, that being protected by his power they might continue in safety. Since then there was safety for them under God’s protection in the land of Canaan, he calls it their fold. Then he says, that they may be fruitful, and be multiplied; for among other blessings their increase was not the least. He afterwards adds, —

Jeremiah 23:4

4. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.

4. Et excitabo super eos pastores, et pascent eos (hoc est, qui pascant,) et non timebunt amplius, et non pavebunt, et non deficient, dicit Jehova.

He confirms the promise, for he would give them faithful and true pastors, who would perform their office as it behoved them; for it would not be enough that the sheep should be restored to their folds, except they were fed. We indeed know that a sheep is a silly animal, and therefore has need of a shepherd to rule and guide it. God then intimates by these words, that after he had collected his flock into the fold it would be the object of his constant care; for he would appoint pastors, who would discharge their office in a far different way from wolves and sacrilegious robbers. He then adds a promise as to their security, which we shall consider tomorrow.

PRAYER

Grant, Almighty God, that since thou didst formerly take such heavy vengeance on the impiety of thine ancient people, that thou didst not spare even kings, who were representatives of Christ, nor their counsellors, — O grant, that we at this day may continue in obedience to thy word, and not so kindle thy vengeance against us by our ingratitude, as to provoke thee to punish us with that sad and dreadful desolation which thou formerly didst not in vain denounce on thy people; but may thy Church become more and more fruitful, so that we may know that thou art really gracious to us; and may we thus in quietness give thee thanks, and suffer ourselves to be ruled by thee, even by the hand of thine only-begotten Son, until we shall be gathered from our scattering in this world into that eternal rest which he has obtained for us by his own blood. — Amen.

Lecture Eighty-Fifth

We said in our yesterday’s Lecture, that when the Lord promised to give pastors, he pointed out by this mode of speaking the continuance of his favor; as though he had said, that he would not only be the Redeemer of his people, but would also take care of the safety of those whom he delivered from exile. The two things are indeed necessary, for it would have profited them nothing to have the hand of God stretched forth once in their behalf, except he continued his favors to them to the end. The sum of the whole, then, is this, that the Jews, after being restored to their own country, would be under God’s protection, so that their safety would be secured, and be permanent and not momentary.

By adding, they shall not fear, nor dread, nor fail, This verb is omitted by the Sept. and Arab., and rendered, “no one of their number shall be sought,” by the Vulg.; “nor wander,” by the Syr.; “nor be moved,” by the Targ. Our version has followed that of Montanus, “neither shall they be lacking.” Venema and Gataker render it, “nor shall they be missing;” and Blayney, “nor shall they be visited,” that is, with judgment. But the verb is used in the sense of being wanting or missing, see Numbers 31:49; 1 Samuel 25:7; 15:21; and this is the meaning most suitable to this passage, —

And I will set over them pastors, And they will feed them; And they shall fear no more, nor be terrified, Nor be missing, saith Jehovah.

— Ed. or be lessened, he intimates that the Jews would be in a tranquil state under the pastors whom he would set over them. And we know that the duty of a true pastor consists of two parts; for it is not enough for him to rule and guide the sheep, except He also defends them against all violence, the incursions of robbers and wolves. Now, this tranquillity is set in contrast with the disquietude with which the Jews had been for a long time harassed; for we know that they had been tossed with great anxieties, owing to the continual incursions of their enemies. As, then, they were trembling continually when they heard rumors of war, God promises them here a better condition, as we shall hereafter see more clearly. It now follows, —

Jeremiah 23:5-6

5. Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.

5. Ecce dies veniunt, dicit Jehova, et suscitabo Davidi germen justum; et regnabit rex, et prudenter (vel, prospere) aget: faciet judicium et justitiam in terra.

6. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

6. Diebus ejus servabitur Jehudah, et Israel habitabit in fiducia (hoc est, tranquille: et hoc nomen, quo vocabunt eum, Jehova justitia nostra.

The Prophet confirms what he had before said of the renewal of the Church; for it would not have been in itself sufficiently strong to say “I have promised pastors who shall faithfully perform their duty,” except the only true Pastor had been set before them, on whom God’s covenant was founded, and from whom was to be expected the accomplishment of the promises which were hoped for. And it was usual with all the prophets, whenever they gave the people the hope of salvation, to bring forward the coming of the Messiah, for in him have God’s promises always been, yea, and amen. (2 Corinthians 1:20.) This, indeed, appears now, under the Gospel, more clear than formerly; but the faith of the Fathers could not have been complete except they directed their thoughts to the Messiah. As, then, neither the love of God could have been made certain to the Fathers, nor the testimony of his kindness and paternal favor be confirmed without Christ, this is the reason why the prophets were wont to set Christ before their eyes whenever they sought to inspire the miserable with a good hope, who otherwise must have been overwhelmed with sorrow and driven into despair.

What, therefore, so often occurs in the prophets is deserving of special notice, so that we may know that God’s promises will become ineffectual to us, or be suspended, or even vanish away, except we raise all our thoughts to Christ, and seek in him what would not be otherwise certain and sure to us.

According to this principle the Prophet now says, that the days would come in which God would raise up to David a righteous branch He had spoken generally of pastors; but the Jews might have still been in doubt, and hesitated to believe that any such thing could be hoped for; hence God calls here their attention to the Messiah; as though he had said, that no hope of salvation could be entertained except through the Mediator who had been promised to them, and that therefore they were not sufficiently wise except they turned their minds to him. Moreover, as the accomplishment of salvation was to be expected through the Mediator, God shews that the promise, that he would give them pastors, ought not to be doubted. Hence it appears that I rightly stated at the beginning, that the former doctrine is confirmed by this passage in which God promises the coming of the Mediator. And the demonstrative particle, behold, as we have elsewhere seen, is intended to shew certainty; and it was necessary for the Jews to be thus confirmed, because the time had not as yet arrived, and we know that their faith must have been grievously shaken by so many and so long trials, had they not some support. God, then, seems to point out the event as by the finger, though it was as yet very remote. He does not intimate a short time, but he thus speaks for the sake of making the thing certain, so that they might not faint through a long expectation. Come, then, he says, shall the days in which he will raise up to David a righteous branch

Though the preposition ל, lamed, is often redundant, yet in this place it seems to me that God has a reference to the covenant which he had made with David. And the Prophet did this designedly, because the Jews were unworthy of being at all regarded by God; but he here promises that he would be faithful to that covenant which he had once made with David, because David himself was also faithful and embraced with true faith the promise made to him. God then, as though he would have nothing to do with that perverse and irreclaimable people, but with his servant David, says, “I will raise up to David a righteous branch;” as though he had said, “Though ye were even a hundred times unworthy of having a Deliverer, yet the memory of David shall ever remain complete with me, as he was perfect and faithful in keeping my covenant.” Now, it cannot be doubted but that the Prophet speaks here of Christ.

The Jews, in order to obscure this prophecy, will have this to be applied to all the descendants of David; and thus they imagine an earthly kingdom, such as it was under Solomon and others. But such a thing cannot certainly be gathered from the words of the Prophet; for he does not speak here of many kings, but of one only. The word “branch,” I allow, may be taken in a collective sense; but what is afterwards said? A king shall reign They may also pervert this, for the word “king” is often taken for successors in a kingdom. This is indeed true; but we ought to consider the whole context. It is said, in his days Hence it appears evident that some particular king is intended, and that the words ought not to be applied to many. And the last clause is a further confirmation, This shall be his name, by which they shall call him, Jehovah our righteousness Here also the Jews pervert the words, for they make God the nominative case to the verb, as though the words were, “Jehovah shall call him our righteousness;” but this is contrary to all reason, for all must see that it is a forced and strained version. Thus these miserable men betray their own perverseness; for they pervert, without any shame, all the testimonies in favor of Christ; and they think it enough to elude whatever presses hard on them.

We must now, then, understand that this passage cannot be explained of any but of Christ only. The design of the Holy Spirit we have already explained; God had from the beginning introduced this pledge whenever he intended to confirm faith in his promises; for without Christ God cannot be a Father and a Savior to men; nor could he have been reconciled to the Jews, because they had departed from him. How, indeed, could they have been received into favor without expiation? and how could they have hoped that God would become a Father to them, except they were reconciled to him? Hence without Christ they could not rely on the promises of salvation. Rightly, then, have I said, that this passage ought to be confined to the person of Christ.

And we know of a certainty that he alone was a righteous branch; for though Hezekiah and Josiah were lawful successors, yet when we think of others, we must say, that they were monsters. Doubtless, with the exception of three or four, they were all spurious and covenant-breakers; yea, I say, spurious, for they had nothing in common with David, whom they ought to have taken as an example of piety. Since, then, they were wholly unlike their father David, they could not have been called righteous branches. They were, indeed, perfidious and apostates, for they had departed from God and his law. We hence see that there is here an implied contrast between Christ and all those spurious children who yet had descended from David, though wholly unworthy of such an honor on account of their impiety. Therefore as these kings had roused God’s wrath against the people, and had been the cause of their exile, the Prophet says now, that there would be at length a righteous branch; The Sept. and Arab. give, “a righteous sun-rising — ἀνατολὴν δίκαιαν;” the Vulg., “a righteous branch;” the Syr., “a ray of righteousness.” The Vulg. is alone correct, as there can be no doubt as to the original words. — Ed that is, that though those did all they could to subvert God’s covenant by their wicked deeds, there would come at length the true and the only Son, who is elsewhere called the first-born in the whole world, (Psalm 89:27,) and that he would be a righteous branch.

And this ought to be carefully noticed; for neither Hezekiah nor Josiah, nor any like them, when viewed in themselves, were worthy of this sacred distinction,

“I will make him the first-born in the earth;” and further, “My Son art thou.” (Psalm 2:7.)

This could not have been said of any mortal man, viewed in himself. And then it is said,

“I will be to him a Father, and he shall be to me a Son;”

and the Apostle tells us, that this cannot be applied even to angels. (Hebrews 1:5.) As, then, this dignity is higher than angels’ glory, it is certain that none of David’s successors were worthy of such an honor. Hence Christ is justly called a righteous Branch. At the same time, the Prophet, as I have already reminded you, seems to set the perfect integrity of Christ in opposition to the impiety of those who under a false pretense had exercised authority, as though they were of that sacred race of whom it had been said, “I will be to him a Father, and he shall be to me a Son.”

It follows, — And reign shall a king This also has not been added without reason, shortly after Jeconiah had been driven into exile, and also the whole royal family had been exposed to every kind of reproach. The crown, indeed, was cast on the ground, as it has already appeared, and was trodden under feet. There was, therefore, no hope of a future kingdom when the seed of Abraham had become, as it were, extinct. This is the reason why God promises what we now hear of the restoration of the throne; and we may easily infer from what all the prophets have said, that the salvation of the people was dependent on the person of their king; and whenever God bade the people to entertain hope, he set a king before their eyes. A king was to be their head under God’s government. We now see the design of the Prophet in saying, that a king would reign

Some think that a king is to be understood as in opposition to a tyrant, because many kings had departed from their duty, and committed robbery under that specious authority. I have no doubt but that the word king was expressed, lest the people should doubt the fulfillment of this prophecy; for if it had been only said, “I will raise up to David a righteous Branch, and he shall reign,” they might, indeed, have entertained some hope, but it would have been small, and not full and complete. We, indeed, know that Zerubbabel and others excelled in some things, and were highly regarded for David’s sake; but there was then no kingdom. God therefore intended here expressly to testify that there would be the high privilege of a kingdom, that there might be nothing wanting to the Jews, as the power of Christ would not be inferior to the power of David. Reign, then, shall a king; that is, he shall reign gloriously, so that there would not be merely some remnants of pristine dignity, but that a king would flourish, become strong, and attain perfection, such as it was under David and Solomon, and much more excellent. We cannot express the words in our language without changing the terms as follows, “And a ruler shall rule,” or, “a reigner shall reign.”

Bochart says that this double use of the same word, as a substantive and a verb, imports in Hebrew what is enhancive, according to what Calvin says here. The king was to be a king indeed, with full power and dignity, and with a large extent of empire.

The Welsh will express the words literally, — A breniniaetha brenin.

And so it is rendered in Greek, —

Καὶ βασιλεύσει βασιλεὺς

— Ed.

It follows, — And shall act prudently, and shall do judgment and justice in the land; or, “he shall prosper,” for שכל, shecal, means both; yet the Prophet seems here to speak of right judgment rather than of success, for the two clauses ought to be read together, “he shall act prudently,” and “he shall do judgment and justice.” It seems then that he means this in short, — that Christ would be endued with the spirit of wisdom as well as of uprightness and equity, so that he would possess all the qualifications, and fulfill all the duties of a good and perfect king. The verb שכל first means to be wise or prudent, and in Hiphil, as here, to understand, to act wisely or prudently; and secondly, as the natural effect of wisdom, it means sometimes to prosper. But the first sense is given to it here by all the Versions: “and shall understand,” is the Septuagint; “and shall be wise,” the Vulgate; “and shall act prudently,” the Syriac. Our version is the Targum, Blayney gives the same idea with Calvin, “and shall act wisely;” which is no doubt the correct one. — Ed

And in the first place, wisdom or prudence is necessary; for probity alone would not be sufficient in a king. In private individuals indeed it is of no small value; but probity in a king, without wisdom, will avail but little, hence, the Prophet here commends Christ for his good discernment, and then mentions his zeal for equity and justice. It is indeed true that Christ’s excellences are not sufficiently set forth by expressions such as these; but the similitude is taken from men; for the first endowment of a king is wisdom, and then integrity in the second place. And we know that Christ is often compared to earthly kings, or set forth to us under the image of an earthly king, in which we may see him; for God accommodates himself to our ignorance. As, then, we cannot comprehend the unspeakable justice of Christ or his wisdom, hence God, that he may by degrees lead us to the knowledge of Christ, shadows him forth to us under these figures or types. Though, then, what is said here does not come up to the perfection of Christ, yet the comparison ought not to be deemed improper; for God speaks to us according to the measure of our capacities, and could not at once in a few words fully express what Christ is. But we must bear in mind that from earthly kings we must ascend to Christ; for though he is compared to them, yet there is no equality; after having contemplated in the type what our minds can comprehend, we ought to ascend farther and much higher.

Hence, the difference between the righteousness of Christ and the righteousness of kings ought to be here noticed. They who rule well can in no other way administer righteousness and judgment than by being careful to render to every one his own, and that by checking the audacity of the wicked, and by defending the good and the innocent; this only is what can be expected from earthly kings. But Christ is far different; for he is not only wise so as to know what is right and best, but he also endues his own people with wisdom and knowledge; he executes judgment and righteousness, not only because he defends the innocent, aids them who are oppressed, gives help to the miserable, and restrains the wicked; but he doeth righteousness, because he regenerates us by his Spirit, and he also doeth judgment, because he bridles, as it were, the devil. We now then understand the design of what I said, that we ought to mark the transcendency of Christ over earthly kings, and also the analogy; for there is some likeness and some difference: the difference between Christ and other kings is very great, and yet there is a likeness in some things; and earthly kings are set forth to us as figures and types of him.

It then follows, that Judah shall be saved in the days of this king. By days we are not to understand the life only of Christ, which he lived in this world, but that perpetuity of which Isaiah speaks, when in wonder he asks,

“His age who shall declare?” (Isaiah 53:8;)

for he died once, that he might live to God, according to what Paul says. (Romans 6:10.) It was then but a short beginning of life when Christ was manifested in the world, and held converse with men; but his life is to continue for ever. It is then the same thing as though the Prophet had said, that when Christ came and descended from the Father, the Church would be saved.

If it be now asked, “How long shall it be saved?” the answer is, “As long as the King himself shall continue; and there is no end to his kingdom.” It follows then that the salvation of the Church will be for ever. This is the import of the whole.

Now, though the Prophet speaks of the deliverance of the people, there is yet no doubt but that he especially sets forth what properly belongs to the kingdom of Christ. He is set over us as a king, that he might be our Savior; and his salvation, though it extends to our bodies, ought yet to be viewed as properly belonging to our souls; for the kingdom of Christ is spiritual, and so is everything connected with it. Hence, when the Prophet says that saved would be Judah, it is the same thing as though he promised that the happiness of the Church would be real and solid under Christ.

He adds, Israel shall dwell in confidence; for in a happy life the first thing is, that we possess tranquil and quiet minds; for tranquillity has not been without reason commended by the ancients. When all things which men covet are heaped together, and what they think necessary for happiness, they yet cannot be otherwise than miserable if their minds are not in a right state. It is not then without cause that tranquillity is added, when mention is made of salvation. And experience itself teaches us, that we have no salvation, unless we, relying on Christ the Mediator, have peace with God, as Paul also mentions it as the fruit of faith, and shews that we cannot otherwise but be always miserable: we have peace, he says, with God. (Romans 5:1.) He hence also concludes that our very miseries are a help to our salvation; for afflictions prove patience, patience exercises hope, and hope never makes us ashamed; and the proof of this is added, because God thus really shews that he is present with us.

We hence see how fitly the Prophet connects tranquillity of mind with happiness. Moreover it is certain that we do not yet enjoy either salvation or peace, such as are here promised; but let us learn by faith what salvation is, and also what is rest even in the midst of the agitations to which we are continually exposed; for we recumb on God when we cast our anchor in heaven. Since, then, the Prophet says here that Judah would be saved and that Israel would be in a tranquil state, let us know that he includes the whole kingdom of Christ from the beginning to the end, and that therefore it is no wonder that he speaks of that perfect happiness, the first fruits of which now only appear.

He then adds, And this is the name by which they shall call him, Jehovah our Righteousness By these words the Prophet shews more clearly that he speaks not generally of David’s posterity, however excellent they may have been, but of the Mediator, who had been promised, and on whom depended the salvation of the people; for he says that this would be his name, Jehovah our Righteousness See the Preface to this volume.

Those Jews, who seem more modest than others, and dare not, through a dogged pertinacity, to corrupt this passage, do yet elude the application of this title to Christ, though it be suitable to him; for they say that the name is given to him, because he is the minister of God’s justice, as though it was said, that whenever this king appeared all would acknowledge God’s justice as shining forth in him. And they adduce other similar passages, as when Moses calls the altar, “Jehovah my banner,” or my protection. (Exodus 17:15.) But there is no likeness whatever between an altar and Christ. For the same purpose they refer to another passage, where it is said,

“And this is the name by which they shall call Jerusalem, Jehovah our peace.” (Ezekiel 48:35)

Now Moses meant nothing else than that the altar was a monument of God’s protection; and Ezekiel only teaches, that the Church would be as it were a mirror in which God’s mercy would be seen, as it would shine forth then, as it were, visibly. But this cannot for the same reason be applied to Christ; he is set forth here as a Redeemer, and a name is given to him, — what name? the name of God. But the Jews object and say, that he was God’s minister, and that it might therefore be in a sense applied to him, though he was no more than a man.

But all who without strife and prejudice judge of things, can easily see that this name is suitably applied to Christ, as he is God; and the Son of David belongs to him as he is man. The Son of David and Jehovah is one and the same Redeemer. Why is he called the Son of David? even because it was necessary that he should be born of that family. Why then is he called Jehovah? we hence conclude that there is something in him more excellent than what is human; and he is called Jehovah, because he is the only-begotten Son of God, of one and the same essence, glory, eternity, and divinity with the Father.

It hence appears evident to all who judge impartially and considerately, that Christ is set forth here in his twofold character, so that the Prophet brings before us both the glory of his divinity and the reality of his humanity. And we know how necessary it was that Christ should come forth as God and man; for salvation cannot be expected in any other way than from God; and Christ must confer salvation on us, and not only be its minister. And then, as he is God, he justifies us, regenerates us, illuminates us into a hope of eternal life; to conquer sin and death is doubtless what only can be effected by divine power. Hence Christ, except he was God, could not have performed what we had to expect from him. It was also necessary that he should become man, that he might unite us to himself; for we have no access to God, except we become the friends of Christ; and how can we be so made, except by a brotherly union? It was not then without the strongest reason, that the Prophet here sets Christ before us both as a true man and the Son of David, and also as God or Jehovah, for he is the only-begotten Son of God, and ever the same in wisdom and glory with the Father, as John testifies in Jeremiah 17:5, 11.

We now then perceive the simple and real meaning of this passage, even that God would restore his Church, because what he had promised respecting a Redeemer stood firm and inviolable. Then he adds what this Redeemer would be and what was to be expected from him; he declares that he would be the true God and yet the Son of David; and he also bids us to expect righteousness from him, and everything necessary to a full and perfect happiness.

But by saying, God our righteousness, the Prophet still more fully shews that righteousness is not in Christ as though it were only his own, but that we have it in common with him, for he has nothing separate from us. God, indeed, must ever be deemed just, though iniquity prevailed through the whole world; and men, were they all wicked, could do nothing to impugn or mar the righteousness of God. But yet God is not our righteousness as he is righteous in himself, or as having his own peculiar righteousness; and as he is our judge, his own righteousness is adverse to us. But Christ’s righteousness is of another kind: it is ours, because Christ is righteous not for himself, but possesses a righteousness which he communicates to us. We hence see that the true character of Christ is here set forth, not that he would come to manifest divine justice, but to bring righteousness, which would avail to the salvation of men, For if we regard God in himself, as I have said, he is indeed righteous, but is not our righteousness. If, then, we desire to have God as our righteousness, we must seek Christ; for this cannot be found except in him. The righteousness of God has been set forth to us in Christ; and all who turn away from him, though they may take many circuitous courses, can yet never find the righteousness of God. Hence Paul says that he has been given or made to us righteousness, — for what end? that we might be made the righteousness of God in him. (1 Corinthians 1:30.) Since, then, Christ is made our righteousness, and we are counted the righteousness of God in him, we hence learn how properly and fitly it has been said that he would be Jehovah, not only that the power of his divinity might defend us, but also that we might become righteous in him, for he is not only righteous for himself, but he is our righteousness. “This king,” says Venema, “is the true God, the meritorious cause and pledge of our righteousness, and also the efficient cause and exemplar of all holiness, piety, and virtue.” He holds that Messiah alone is spoken of here, and blames Grotius for applying the passage in the first place to Zerubbabel, and maintains that what is said here cannot be applied to any but to the Messiah. He mentions, as a proof of this, his name — “a righteous Branch;” his royal dignity — “a king shall reign;” his title — “Jehovah our righteousness,” his prosperity and the security of his kingdom. All these things comport with the character of no one, but with that of our Lord Jesus Christ. — Ed.

PRAYER

Grant, Almighty God, that we, having been all slaves to sin and to iniquity, but regenerated by the Spirit of thy only-begotten Son, may truly and with sincere desire seek to serve and worship thee alone, and so consecrate ourselves to thee, that it may appear that we do not falsely profess the name of Christ, but that we are truly his members, being partakers of that new life which he brought us; and may we make such progress in it, that, having finished our course on earth, we may at length come to that fullness of life and happiness which has been procured for us by him, and which is laid up in heaven for us. — Amen.

Lecture Eighty-Sixth

Jeremiah 23:7-8

7. Therefore, behold, the days come, saith the LORD, that they shall no more say, the LORD liveth, which brought up the children of Israel out of the land of Egypt;

7. Propterea ecce dies veniunt, (venient,) dicit Jehova, quibus non dicetur (ad verbum, et non dicetur, — non dicent) amplius, Vivit Jehova, qui eduxit filios Israel e terra Egypti;

8. But, the LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.

8. Quin potius, Vivit Jehova, qui eduxit et adduxit (ascendere fecit et introduxit, ad verbum) semen domus Israel e terra Aquilonis, et ex omnibus terris, ad quas expuleram eos illue; et habitabunt super terram suam. These two verses are omitted here in the Sept. and Arab., but are given at the end of the chapter. — Ed.

The Prophet, after having spoken of the Redeemer who was to be sent, now sets forth in high terms that great favor of God, and says that it would be so remarkable and glorious, that the former redemption would be nothing to the greatness and excellency of this. When the children of Israel were brought up out of Egypt, God, we know, testified his power by many miracles, in order that this favor towards his people might appear the more illustrious; and rightly did the Prophets exhort and encourage the faithful to entertain good hope by calling to their minds what was then done. But our Prophet enhances the second redemption by this comparison, that hereafter the kindness of God, with which he favored his people when he delivered them from the bondage of Egypt, would not be remembered, but that something more remarkable would be done, so that all would talk of it, and that all would proclaim the immense benefit, which God would confer on them in delivering them from their exile in Babylon. It is a fact worthy of being observed, that what God effected in the course of his providence was more remarkable, and is represented as more astonishing, than what he did by means of many and wonderful miracles: the secret working of his providence on the minds of men is more wonderful and effects greater things than his power when put forth to reverse the course of nature. Though he performs no miracles now, yet he works in a way more wonderful than if he did. We cannot but see this if we notice the course of events with enlightened eyes. — Ed.

He then says that the days would come in which it would not be said, Live does Jehovah, who brought his people from Egypt, but who brought his people from the land of the North The verse begins with לכן, rendered “therefore,” or, “on this account,” by the Vulg., the Syr., and by our own version; but, “after this,” by Blayney, and “moreover,” by Gataker. It might be rendered “surely,” or doubtless, as it is by Venema, —

Surely, behold the days are coming, saith Jehovah, When they shall no more say, Jehovah lives, etc.

It is better to render the ו, “when,” than “that,” as in our version. The Sept. and Vulg, render it “and,” which gives no meaning in either language. Calvin follows the Syr., and gives the sense, “in which.” — Ed Yet he does not mean that the memory of God’s favor towards the Israelites, when he brought them from Egypt, was to be abolished; but he reasons here from the less to the greater, as though he had said that it was an evidence of God’s favor that could not be sufficiently praised, when he delivered his people from the land of Egypt, that if it were taken by itself, it was worthy of being for ever remembered; but that when compared with the second deliverance it would appear almost as nothing. The meaning is, that the second redemption would be so much more remarkable than the first, that it would obscure the remembrance of it, though it would not obliterate it.

And this passage deserves to be especially noticed, for we hence learn how much we ought to value that redemption which we have obtained through the only-begotten Son of God. And hence, also, it follows that we are more bound to God than the Fathers under the Law, as he has dealt far more bountifully with us, and has put forth his power more fully and effectually in our behalf. We further learn, that the Prophet does not in this prophecy include a few years only, but the whole kingdom of Christ and its whole progress. He indeed speaks of the return of the people to their own country, and this ought to be allowed, though Christians have been too rigid in this respect; for passing by the whole intermediate time between the return of the people and the coming of Christ, they have too violently turned the prophecies to spiritual redemption. There is no doubt but that the Prophet makes a beginning with the free return of the people from captivity; but, as I have said, Christ’s redemption is not to be separated from this, otherwise the accomplishment of the promise would not appear to us, for a small portion only returned to their own land. We also know that they were harassed with many and continual troubles, so that their condition was always miserable, for nothing is worse than a state of disquietude. We know further, that they were spoiled, and that often, and were also reduced to a state of bondage. We know how cruelly they were treated at one time by the Egyptians, and at another by the kings of Syria. Then more was promised by Jeremiah than what God has really performed, except we include in this prophecy the kingdom of Christ. But as God so restored his Church by the hand of Cyrus, that it might be a kind of prelude to a future and perfect redemption, it is no wonder that the prophets, whenever they spoke of the people’s return and of the end of their exile, should look forward to Christ and to his spiritual kingdom.

We now, then, see the design of the Prophet, when he says that the days would come in which their first redemption would not be spoken of by the people, as a remarkable or as the chief evidence of God’s favor and power, as their second redemption would far exceed it.

As to the formula or manner of speaking, Live does Jehovah, we know that the ancients used such words in making a solemn oath, and whenever they sought to animate themselves with hope under adversities. Whenever, then, they found themselves so pressed down that they had no other escape from evil than through God’s favor, they usually said that the God who had formerly been the Redeemer of his people still lived, and that there was no diminution of his power, so that he could ten times, or a hundred times, or a thousand times, if necessary, bring help to his Church and to every member of it.

He says, from all the lands to which I shall have driven them, and he says this for two reasons, which we shall presently state. The change of person does not obscure the meaning: Live, he says, does Jehovah, who brought out and led his people from the land of the north, and from all the lands to which I had driven them; but there is no ambiguity in the sense.

As to the subject itself, it seems that God in the first place intended to remind the Jews of their sins, as this knowledge was to be the way to repentance, or a preparation for it. For except they were convinced that they were chastised for their sins by God’s hand, they would either have thought that their exile was by chance, or have given way to murmuring complaints as they often did. But God here declares that he was the author of their exile, in order that the Jews might know that God justly punished them for their many and grievous sins. But God, in the second place, shews that it was in his power, whenever he pleased, to restore those whom he had afflicted. It was the same as to raise from death those whom he had slain, according to what is said elsewhere,

“God is he who kills, and who brings to life.” (1 Samuel 2:6.)

Many indeed can destroy, but they cannot heal the wound which they may have made. But with regard to God, he is both a righteous Judge and a merciful Savior. As, then, death is in his power whenever he punishes men for their wickedness, so also he has life in his hand and at his bidding, whenever he intends to shew mercy. We now, then, perceive what the Prophet had in view in saying that the Jews had been driven away by God.

He afterwards adds, They shall dwell in their own land It was necessary that the Jews should have been sustained by this support until the coming of Christ, for they saw that they would be in that inheritance which had been promised to the fathers as a pledge of eternal life and of the heavenly kingdom. It now follows, —

Jeremiah 23:9

9. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.

9. Propter prophetas (alii, ad prophetas, et potest legi ita ad verbum) contritum est (vel, confractum est) cor meum in medio mei; commota sunt (vel, concussa) omnia ossa mea (proprie, luxata sunt, quia de ossibus agitur; quantum ad verbum spectat, significat agitari, et moveri; sed quoniam nunc loquitur de ossibus, sermo erit aptior, luxata esse ossa;) fui tanquam vir ebrius super quem transiit vinum (hoc est tanquam vir obrutus vino) a facie Jehovae, et a facie sermonum sanctitatis ejus.

The Prophet here again inveighs against the wickedness of the people; but as the prophets by their flatteries had then led astray the king and his princes, as well as the people, the Prophet directed his discourse to them, and says that his heart was troubled on account of the prophets We know that men think themselves half absolved when no one severely reproves them. When, therefore, the prophets ceased from their work, there was so great a security among the whole people, that there was no fear of God in them. This is the reason why the Prophet now says that his heart was troubled on account of so much indifference; for the prophets were, as it is said elsewhere, like dumb dogs; they overlooked the most grievous and the most atrocious sins, they made no effort to restore the people to the right way. Troubled, then, he says, is my heart for the prophets; a heavier judgment awaited them, for they ought to have been the instruments of God’s Spirit, the heralds of his judgments; they ought to have undertaken his cause by using exhortations, reproofs, and threatenings.

There is yet no doubt but that what is said ought to be extended to the whole body of the people. But Jeremiah wished to begin with the prophets, as though he had said that it was monstrous that the prophets boasted that they were God’s ministers, and yet were dumb in the midst of so much wickedness. On account of the prophets, These words are connected with the former verse in the Sept. where they seem to have no meaning. The Vulg. puts them as a heading to what follows, and Blayney has done the same, “concerning the prophets.” The Syr. connects them with the following words, as Calvin does, and our version, and also the Arab. and Targ. The most suitable rendering would be, —

For the prophets broken is my heart within me.

The sentence is otherwise hardly complete. It may be rendered “with regard to the prophets,” etc. — Ed. he says, broken is my heart Then he says that his bones were disjointed. In the first chapter of Genesis, when Moses speaks of the Spirit as moving on the waters, he uses the same verb, but in a different conjugation. However this may be, it is most suitable to say that his bones were disjointed. The idea of shaking or trembling is commonly given here to the verb: “are shaken,” Sept.; “have trembled,” Vulg., Syr., and Targ. The word “tremble” is the most suitable. — Ed. And we know that the bones are tied together by sinews, that they may not be moved from their places; for the loosening of one bone renders the whole body almost useless. He meant, then, by this kind of speaking, to express the most painful perturbation of mind, as though he had said that what he had, as the firmost and strongest thing, was become weak and altogether feeble.

He afterwards compares himself to a drunken man; by which metaphor he understands that he was completely stunned, and that all his senses were taken from him. And he adds, over whom wine has passed The verb עבר, ober, means to pass beyond; but to pass over is its meaning here. He who is overcome by immoderate drinking seems as though he was drowned; for when one falls under the water, he is no more sunk than he who drowns his brain with wine; for drunkenness is like a grave, inasmuch as it holds the whole man under its power. Yet the Prophet meant no other thing than that this monstrous thing rendered those astonied who were of a sane and sound mind, and that it also shook and disjointed all the members, and terrified and confounded minds otherwise quiet and tranquil. For, certainly, Jeremiah was a wise man, and was also endued with courage, so that he would not have quailed under every evil though great; nor could he have been easily overwhelmed with stupor like a drunken man. Hence by these comparisons he shows how dreadful and monstrous it was, that the prophets were so unconcerned as not to say a word, when they saw that impiety and contempt of God were so rampant, when they saw the whole land defiled with every kind of wickedness, as we shall presently see.

Then he says, On account of Jehovah, and on account of the words of his holiness By saying, on account of Jehovah, he brings God before them as a judge and avenger; as though he had said, “If they believe that there is a God in heaven, it is a wonder that they are so brutish as to dare to boast of his name, and yet silently to allow heaven and earth to be mingled together. Where, then, is their reason, when they dare so heedlessly to profess a name so fearful and awful? for whenever God’s name is mentioned, there ought to come into their minds not only his goodness and mercy, but also his severity, and then his power, which is dreadful to all the wicked. As then these men dare thus to trifle with God, must not their stupidity be monstrous?” What, then, the Prophet means is this, — that it was a wonder that the prophets undertook their office, and yet had no concern for the glory of God.

And he adds, On account of the words of his holiness Men would seek easiness were not God to rouse them by his word. But as the Law had been written for the Jews, as these false prophets knew that if they wished rightly to perform their work, they ought to have been the expounders of the Law — as these things were sufficiently known, the Prophet justly refers here to the word of God, as though he would put a bridle in their mouths, lest they should, after their usual manner, evade what a bare profession of God’s name implied. Since, then, God had testified in his Law how he would have his people ruled, how was it that these prophets were not terrified by God’s words? And as hypocrites not only despise God himself, and depreciate his glory, but also disregard the doctrine of his law, the Prophet adorns God’s words with a remarkable encomium, calling his words the words of his holiness And he thus calls God’s words holy, and therefore inviolable, in order that the ungodly might know, that a dreadful vengeance was nigh them, because they disregarded both God and his holy words. It follows —

Jeremiah 23:10

10. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right.

10. Quia adulteriis referta est terra, quia a facie jurisjurandi (vel, perfidae) luxit terra, aruerunt speciosa deserti (vel, caulae deserti; nam pluribus modis vertunt;) et fuit cursus eorum malus, et robur eorum non rectum.

Jeremiah now assigns the reason why he was so much horrified by the insensibility which he observed in the prophets. If things were in good order, or if, at least, they were tolerable, the prophets would have more calmly addressed the Jews; for what need is there to make a great ado when men willingly follow what God commands? When, therefore, we have to do with meek and modest men, vehemence is foolish; and they who thus bestir themselves, and seek, through great ambition, to shew very fervid zeal when there is no need, are nothing but apes; but when things are in disorder and confusion, then vehemence is wanted. Jeremiah now declares that things were so extremely out of order, that the prophets could not have been silent, except they were like logs of wood.

These two things, then, ought to be connected together, — that the prophets were dumb, — and that they were dumb when there was the greatest necessity for speaking; for they saw the land filled with adulteries. Though he names adulterers, he yet condemns the crime. As then the land was polluted by adulteries and perjuries, as they all gave themselves up to do evil, it was by no means to be tolerated that the prophets should not be indignant, as though things were well ordered and peaceable.

We hence see how much God abhors sloth in the ministers of his word, in those whom he appoints as teachers in his Church, while they connive at wickedness, and heedlessly pass by adulteries, and fornications, and perjuries, and frauds, and other kinds of wrongs; for if there were even the least particle of religion in their hearts, they would certainly have been moved, and could not have been for a moment silent. For if that zeal ought to be in all God’s children, which was in the Psalmist,

“The zeal of thine house has consumed me, and the reproaches of them who reproached thee have fallen upon me,” (Psalm 69:10,)

how inexcusable must be the indifference of prophets, when they see God’s name exposed to mockery, and when they see every kind of wickedness prevailing? We now see not only what the Prophet teaches in this passage, but also the usefulness of his doctrine and how it ought to be applied. Let us then learn, that the more liberty men take in sinning, and the more audaciously their impiety and contempt of God break out, the more sharply ought prophets and faithful teachers to reprove and condemn them; and that it is the time of fighting, when the world thus presumptuously and furiously rise up against God.

The Prophet mentions some kinds of evil, and yet does not enumerate all kinds; but under adulteries and perjuries he includes also other crimes. As to the word אלה, ale, it properly means swearing; but as cursing often accompanies it, some render it here “execration.” The early Versions and the Targum differ as to this word: the Sept., the Syr., and the Arab. have “on account of these,” that is, adulterers; the Vulg.,” on account of a curse,” that is of God; the Targ., “on account of false swearing.” Blayney says, that there is nothing here about swearing, and renders the words “because of these:” but the 14th verse (Jeremiah 23:14) decides the question, where we have “adultery” and “walking in lies,” ascribed to the same persons, the prophets. That, אלה means sometimes “false swearing,” is evident from Hosea 4:2; and in Hosea 10:4, we have the word “falsely” added to it. Their false swearing was their unfaithfulness to God’s covenant, their apostasy in worshipping idols. And the charge of being “adulterers” seems to refer to their spiritual adultery — their idolatry, and not as Calvin and others think, to that which is natural. Everything in the context favors this view; their wickedness was found in God’s house, verse 11 (Jeremiah 23:11); and a comparison is made between them and the Samaritan prophets, verse 14 (Jeremiah 23:14). The construction of this verse leads us to the same conclusion: when two כי occur in succession, as here, they may be rendered as and so, —

As the land has been filled with adulterers, So for false swearing has the land mourned, Withered have the pastures of the wilderness; And their course has become calamitous, And their strength not firm, (that is, to run their course.)

Houbigant and Horsley have re-arranged the whole verse, and made several transpositions. Had these learned men for a moment reflected how such delocations of words, as they suppose, could have taken place, they would have, no doubt, restrained their innovating propensities. — Ed. But I rather think that what is meant is perjury, and that swearing here is taken in a bad sense, signifying swearing falsely in the name of God.

Mourned, he says, has the land, and dried up have the pastures of the desert Here the Prophet strikingly shews how shameful was that torpor of which he speaks, for the land itself cried out, and not only the land which was cultivated and had on it many men, but also the very mountains and their recesses. He says that the land was in mourning, because God shewed his judgments everywhere by rendering the fields barren, and by other means which he used as punishments. And it is a very striking mode of speaking, when the Prophet mentions the mourning of the land, as though it assumed the character of a mourner, when it saw God angry on account of the wickedness of men. It is, indeed, a kind of personification, though he does not introduce the land as speaking; but he describes mourning as it appeared in the sterility of the land, and also in hails and storms, in unseasonable rains, in droughts, and in other calamities.

Whenever then God raises his hand to punish men for their sins, if they themselves perceive it not, the very land, which is without sense and feeling, ought to fill them with shame for their madness; for mourning appears in the very land, as though it knew that God was displeased with it. When, therefore, men sleep in their sins, and thus disregard God’s vengeance, how monstrous must be their torpor! And if this be intolerable in the common people, what can be said of the prophets, who ought to proclaim such words as these, — “Cursed is he who has transgressed the precepts of this law” — “cursed is he who has corrupted the worship of God” — or, “who hath dealt unjustly with his neighbor,” — and whatever else the law contains? (Deuteronomy 27:26; Deuteronomy 28:47, 58.) We now then perceive how emphatical are the words when the Prophet says, Mourned has the land And he amplifies the same thing by saying, Dried up have the beautiful places of the desert; as though he had said, that God’s judgments were seen in the remotest places, not only in the plains, where the greater number of men dwelt, did the land mourn; but if any one ascended the mountains, where shepherds only with their flocks were to be found, even there the wrath of God was visible; and the very mountains cried out that God was angry; and yet men still deluded themselves, who, at the same time were expounders of the law, who were the mouth of God, and to whom he had committed the office of reproving; but they were dumb! We now understand what these words contain, and what is to be learnt from them.

He adds, that their course was evil, That the word means “course,” is evident from Jeremiah 8:6, where it can have no other meaning. So it is rendered by the Sept. and the Vulg. Blayney gives it another meaning.

Their will also hath been wickedness, And their might without right.

He derives it from רצה, to choose, and not from ריף, run: but the sense of the last line is hardly discernible. — Ed and that their strength was not right By course he no doubt means their doings and all their actions, and also the aid which they proposed to themselves; for our life is called a course, because God has not created us that we may lie down in one place, but he has set before us an end for which we are to live. Therefore, by course, the Scripture means all our doings, and the very end for which we are to live. He then says, that all their strength had been perverted; that is, that they had applied all their powers to do evil. It then hence appears that, except the prophets had been perfidious, they would have thought it full time to cry out, when men provoked God with so much audacity in their wicked courses. It follows —

Jeremiah 23:11

11. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.

11. Quia tam propheta quam sacerdos impia egerunt; etiam in domo mea deprehendi (vel, reperi) malitiam ipsorum, dicit Jehova.

He adds here that it ought not to appear strange that the prophets were silent when they ought to have loudly cried out, because they were guilty themselves: and whence can freedom of speech come except from a good conscience? Hypocrites, who indulge themselves, are indeed often severe against others, and even more than necessary; but no one can dare honestly to cry out against wickedness, but he who is innocent. For he who condemns others seems to make a law for himself, according to what a heathen writer has said, (Cicero in Salustium.) Then the Prophet here shews to us why the prophets were not only idle, but were even like stocks and stones; for in speaking against wickedness, it was necessary for them in the first place to amend themselves; for their lives were wholly dissolute. As then they were of all the most wicked, they could not boldly cry out against others; and hence the Prophet condemns them, because their own impiety prevented them to perform their own duty.

It is, indeed, possible for one to live soberly, honestly, and justly, and yet to connive at the wickedness of others; but the Prophet here condemns the prophets and priests on two accounts, — for being mute, and for not undertaking God’s cause when they saw the land polluted with all kinds of defilements; and he then shews the fountain of this evil, that is, the cause why they were idle and wholly indifferent, and that was, because they dared not say a word against those crimes of which they were themselves guilty, yea, with which they were more loaded than even the common people. We now perceive the Prophet’s object in saying that both the priests and the prophets had acted impiously; This verb is used three times in Jeremiah 3:1, 2, and 9, and in every instance in the sense of defiling the land with adultery, and in the two last verses, with spiritual adultery — idolatry. It is rendered here passively by the Sept. and the Vulg., “have become defiled;” but it is most commonly used in a transitive sense; and so Jun. and Trem. render it here, and consider it, the land, as understood after it; and this is most consistent with the context, —

For both prophet and priest have defiled it: Also in my house have I found Their wickedness, saith Jehovah.

The “house” of God is here put in contrast with the land or the country; and in Jeremiah 23:15, it is expressly said that from Jerusalem pollution had gone forth throughout all the land. Idolatry is evidently what is meant throughout this passage, from verse 9 to 15 (Jeremiah 23:9-15). Calvin as to this verb has followed the Syriac version. — Ed. it was to shew, that their contempt of God, for which they were notorious, and also their wickedness, had taken away from them all power and freedom in acting.

It is added, Even in my house have I found their wickedness He enhances what he had said of their impiety; for they were not only infamous and wicked in common life, as to the duties of the Second Table; but they also corrupted the whole service of God, and the true Prophets were derided by them. For what was found to be the priests’ wickedness in the Temple, except that they practiced a sort of merchandise under the cover of the priesthood? and then the prophets vitiated and adulterated God’s worship; and what was religion to them but the means of filthy lucre or gain? When, therefore, the prophets thus trod under foot the service of God, corrupted and perverted the Law to make gain or to acquire power, their impiety was not only seen in the habits of daily life, but also in the very Temple of God, that is, with regard to the sacerdotal office.

Now, since this is true as to what took place under the Law, there is no wonder that such a base example is to be seen in the present day. And hence also is discovered the folly of the Papists, who think that they ingeniously evade every objection as to the crimes of the Pope and his filthy clergy, by saying that the Pope indeed may be wicked, as almost all of them have been, and that the same thing may be said of their mitred bishops; but that the Pope, as a Pope, cannot err, and that the bishops, as bishops, that is, in their government and office, are ruled by the Holy Spirit, because they represent the Church. But are they better than these ancient priests, whom God himself had expressly appointed, and to whom he commanded obedience to be rendered by the whole people? But the Prophet not only says here that they were wicked, that they acted impiously and wickedly towards their neighbors, that they committed plunders and robberies, that they were given to violence and rapacity, that they abandoned themselves to adultery and to every other crime; but he says also, that their wickedness was found in the very Temple, that is, in the very sacred office itself; for not only was their life wicked, but they also impiously and perfidiously corrupted the doctrine of God and subverted his worship.

PRAYER

Grant, Almighty God, that as thou hast been pleased to set before us an example of every perfection in thine only-begotten Son, we may study to form ourselves in imitation of him, and so to follow not only what he has prescribed, but also what he really performed, that we may prove ourselves to be really his members, and thus confirm our adoption; and may we so proceed in the whole course of our life, that we may at length be gathered into that blessed rest which the same, thine only-begotten Son, hath obtained for us by his own blood. — Amen.

Lecture Eighty-Seventh

Jeremiah 23:12

12. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the LORD.

12. Propterea erit via eorum ipsis tanquam lubricitates, in caligine impingent, et cadent in ea; quia inducam super eos malum, annum visitationis eorum, dicit Jehova.

Here he declares to false prophets and unfaithful priests that the Lord’s judgment was nigh at hand, because they had deceived the people. But he speaks figuratively when he says, that their way would be to them as lubricities. By way he understands the means which they thought to be of the best kind, as elsewhere, nearly in the same sense, what is deemed delectable, or what conduces to sustain life, is called “the table” of the wicked. (Psalm 69:22.) The meaning then is, that when they thought all things prosperous, as if one made his way through a plain, they would find themselves on a slippery ground. Their way, then, would be to them as lubricities, Such is the word literally; but there is here an ellipsis, not uncommon in Hebrew; the word way is left out before “lubricities” or slipperinesses. The word being plural, and a reduplicate, expresses what is extreme — “most slippery,” or, wholly slippery, —

12. Therefore their way shall be to them, As a way wholly slippery in thick darkness; They shall drive on and fall in it; For I will bring on them an evil — The year of their visitation, saith Jehovah.

It is not darkness, but thick darkness is what the word means; and it is connected with the previous words by the Targ. and by all the versions, except the Syr.; which Blayney has thus followed, —

Into darkness shall they be thrust and shall fall therein.

But this spoils the whole force of the passage: their way was to be altogether slippery, and also in thick darkness; along which they would be hurried on, or slide, or drive on, and the inevitable effect would be falling. — Ed. that is, when they seemed to take a safe counsel and so prudently to set all things in order, as that nothing could happen amiss to them, their way would become slippery, and that in darkness. He doubles the evil; for one may stand on a slippery ground, and yet may take care of himself on seeing danger; but when darkness is added to the slippery ground, he who can neither stand nor move can hardly do otherwise than fall, either on this or that side: hence he says, they shall stumble and fall in it

The reason follows, even because the Lord was displeased with them. They could not then escape ruin, for they had to do with God. But as the ungodly derive false confidence from God’s forbearance, so that they dare to glory in their wickedness, he adds, the year of their visitation Though, then, God would not immediately put forth his hand to punish them, yet their time was to come; for the year of visitation means the suitable time which God has determined within himself. He indeed defers punishment; but when hypocrites and his despisers have long abused his forbearance, he then suddenly begins to thunder against them; and this is the year of visitation. It follows, —

Jeremiah 23:13-14

13. And I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err.

13. In prophetis (Et in prophetis) Samariae vidi fatuitatem (vel, insulsum, aut, insulsitatem;) prophetant in Baal, et errare faciunt (vel, decipiunt) populum meum Israel.

14. I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.

14. Et in prophetis Jerusalem vidi pravitatem, adulterando et ambulando in fallacia; et roborant manus improborum, ut non revertantur quisque a malitia sua; erunt mihi onmes tanquam Sodoma, et habitatores ejus tanquam Gomorrha.

These two verses are to be read together; for there is no doubt but that the Prophet here compares the false prophets, who had corrupted God’s worship in the kingdom of Israel, with those in Jerusalem who wished to appear more holy and more perfect. And he thus compares them that he might set forth those who sought to be deemed God’s faithful ministers, as being by far the worst; for he says, that he had found fatuity in the prophets of Samaria, but depravity in the prophets of Jerusalem. They are, therefore, mistaken in my judgment who take also, תפלה, tephle, as meaning depravity; for they do not consider that he here enhances by comparison their wickedness who thought themselves the best, as they say, without exception.

As to the prophets of Samaria, they had been long ago condemned; nor was there any at Jerusalem who dared openly to defend them; for they had departed from the worship of God, and had led away the people from the only true Temple and altar. They were then held at that time in the kingdom of Judah as apostates, perfidious, and unprincipled. But the kingdom of Judah still wished to be deemed pure and blameless; and the prophets, who were there, boasted that they were uncorrupt and free from every spot. The Prophet therefore says, that fatuity had been found in the prophets of Samaria, that is, in those who had corrupted the ten tribes, and vitiated there the pure worship of God; but that there was more wickedness in the prophets of Jerusalem and of the kingdom of Judah, because they were not only foolish, but also designedly subverted all religion, and allowed liberty in all kinds of wickedness, so that they carried as it were a banner in approbation of every species of iniquity. We hence see that the object of Jeremiah was to shew, that the prophets of the kingdom of Judah surpassed in impiety those very prophets whom they proudly condemned; for they were not only fatuitous and foolish, but had designedly as it were conspired against God, and had become open enemies not only to religion but to all laws.

As to the words, that he found fatuity Rendered “iniquities” by the Sept.; “fatuity” by the Vulg.; “falsehood” by the Syr.; and “impiety by the Targ. Blayney has, “that which was disgusting.” The word, as here, is found only in two other places, Job 1:22; Job 24:12. It means, not what is “disgusting,” but what is crude, insipid, untempered, and hence figuratively, what is unreasonable, absurd, fatuitous, foolish. It is rendered “folly” in Job. The Vulg., which is followed by Calvin, gives its best meaning here — “fatuity.” To prophesy by Baal was the effect of infatuation: it was an absurd and fatuitous thing. This was the character of the thing in itself; and the evil which this fatuity produced was to lead the people astray. — Ed. in the prophets of Samaria, he speaks in the person of God, who is the only fit judge. And he subjoins the cause of their senselessness, because they prophesied by Baal, and made the people of Israel to go astray Had Jeremiah spoken only of these, he would no doubt have used stronger terms in describing their sin; but as he was contrasting them with those who were worse, he was satisfied with the word fatuity; as though he had said, “Were any one to consider them by themselves, they were indeed very wicked, and deserved the most severe punishment; but if they be compared with the prophets of Judah, then they must be deemed only fatuitous and sottish.” Then the copulative is to be rendered thus, “I have, indeed, seen fatuity in the prophets of Samaria;” and then differently in the following clause, “but in the prophets of Judah I have seen depravity.” It is to be read adversatively in this verse, and concessively in the former. Then in the prophets of Jerusalem have I seen depravity Or “wickedness — pravitatem,” rendered “horrible things” by the Sept., and “folly” by the Syr. The Vulg. and the Targ. go altogether astray. The word means properly horridness, hideousness, or a horrid thing, and may be rendered enormity. The difference found in the Targ. and the Versions, as to the word and the manner of rendering the words which follow, seems to shew that the passage was not understood. I offer the following version, —

14. But among the prophets of Jerusalem Have I seen a horrid thing — The committing of adultery and walking in falsehood; And they have strengthened the hand of the wicked, That they might not turn, each from his wickedness: They are all of them become to me like Sodom, And its inhabitants like those of Gomorrah.

The verb I render “the committing of adultery,” is an infinitive without a preposition; it cannot be otherwise rendered in our language, but in Welsh it can be rendered literally, as an infinitive without a preposition, though commonly in that language, as in Hebrew, the infinitive mood has a preposition before it. The “horrid thing” was adultery, that is, idolatry, combined with “walking in falsehood,” that is, with a false profession of prophesying in God’s name, which is afterwards more distinctly specified. Here was the difference between the prophets: those of Samaria were idolaters, and consistently they prophesied in the name of Baal; but the prophets of Jerusalem were not only idolaters, but added to this sin the enormity of defending all they did by alleging that they were the Lord’s prophets. This was the horrid thing. It is a great sin to advocate error, but to do this in the name of the Lord, or by perverting his word, is a horrid thing. The last line presents an instance of that ellipsis mentioned in a Note on the 12th verse. The word “inhabitants” is to be understood before Gomorrah. — Ed.

It follows, They commit adultery, and walk in deception Expositors think that there is a change of number; but what if these words be applied to the people? as though Jeremiah had said, “When any one is an adulterer, when any one walks in deception, that is, when any one is fraudulent, they strengthen, the hands of the wicked.” And, doubtless, this sense seems here to be the most correct. Then Jeremiah shews how they surpassed other prophets in impiety, even because they dissimulated when they saw on one hand adulteries prevailing, and on the other frauds, plunders, and perjuries; and not only so, but they undertook the patronizing of the wicked, and strengthened the hands of the ungodly, and added audacity to their madness. For as fear weakens the hands, so does shame; as, then, these prophets removed shame as well as fear from the wicked and ungodly, so they strengthened their hands; that is, they gave them more confidence, so that they rushed headlong into every evil more freely and with greater liberty.

That they might not return, he says, every one from his wickedness This is added for the sake of explanation; for, as I have said, either the fear of God or shame from men might have checked their audacity; but when they were confirmed and countenanced, they broke out into all excesses, and hardened themselves in their obstinacy: That they might not return, every one from his wickedness.

In the last place he adds, They shall be to me all of them as Sodom, and its inhabitants as Gomorrah We see that the last clause is confined to the citizens of Jerusalem. Then God says, that these prophets would be like the Sodomites, and the citizens of Jerusalem like the citizens of Gomorrah. This is not to be understood only as to crimes, but also as to punishment; as though he had said, that there was no more hope of pardon for them than for the Sodomites, for they had provoked to the utmost the wrath of God, so that he could not now spare them. It then follows, —

Jeremiah 23:15

15. Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood, and them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land.

15. Propterea sic dicit Jehova exercituum super (vel, ad) prophetas istos, Ecce ego cibabo eos amaritudine (aut, veneno; alii vertunt, absynthio, הנעל, sed nomen absynthii non videtur quadrare; ubicumque enim ponitur hoec vox, significat amaritudinem noxiam et virulentem et mortiferam,) et potabo eos aquis veneni (alii vertunt, fellis; diximus alibide hac voce, שאר,) quoniam a prophetis Jerusalem egressa est impietas in totam terram.

This verse is addressed to the prophets of the kingdom of Judah, as we learn from its conclusion; and thus the exposition which I have given is confirmed, even this, that God extenuates the fault of other prophets, in speaking of the prophets of Jerusalem, who boasted of greater sanctity. But he declares that they would have poison for meat and gall for drink; as though he had said, “I will pursue them with every kind of punishment.” He expresses evidently the same thing I have before referred to, that their table would become a snare to them. (Psalm 69:22.) The ungodly, indeed, always think that they can by their arts escape; God on the other hand declares, that though they might have a table prepared, they yet would find nothing on it, but poison for meat, and gall for drink. For as to God’s children and faithful servants, evils are turned to their benefit; so as to the ungodly and his wicked despisers, all things must necessarily turn out for their ruin, even meat and drink, and their course of life, and in a word everything.

The cause follows, For gone forth is impiety This is the Syr., but it is not the meaning; it is properly rendered “pollution,” or defilement, by the Sept., the Vulg., and Arab., but improperly flattery, by the Targ. The verb from which it comes is commonly rendered to defile; see Isaiah 24:5; Micah 4:11. The “profaneness” of our version, and “the perverseness” of Blayney, seem incorrect; the word is used in neither sense. The pollution here was by idolatry — the adultery beforementioned. This pollution had spread from Jerusalem through the whole land. — Ed. through the whole land from the prophets of Jerusalem By which words he declares that they were the authors of all evils, so that in comparison with them the prophets of Samaria might have been deemed in a manner righteous. But there is no doubt but that this declaration was considered too severe; yet we see by what necessity Jeremiah was constrained thus to speak; for the lamp of God as yet remained at Jerusalem, according to what is said in many passages, nor was the light of sound doctrine wholly put out. They professed that they continued to obey the Law; and at the same time they were much worse than others, for not only the worship of God in the Temple and in the city was corrupted, but adulteries, frauds, plunders, and all kinds of wickedness prevailed everywhere. He adds —

Jeremiah 23:16

16. Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.

16. Sic dicit Jehovah exercituum, Ne audiatis verba prophetarum, qui prophetant vobis; evanescere faciunt ipsi vobis, visionem cordis sui loquuntur, non ex ore Jehovae.

What is here said must have appeared very severe, and must have grievously offended the people; for Jeremiah forbade them to hear the teaching of the prophets. He indeed concedes to them the name of prophets, which was a sacred name; but yet he discredits them, and deprives them of all dignity. he speaks not of magicians or impostors, who were aliens to God’s people; he speaks not of Egyptians, or Chaldeans, or any like them, nor does he speak of the prophets of Samaria, but of those who daily appeared in the Temple and boasted that they were divinely chosen, endued with the spirit of revelation, and that they brought nothing but what God had committed to them. As then Jeremiah forbade them to hear these, some great perplexity must have necessarily seized the minds of all, especially of the simple, — “What does this mean? why does God suffer these unprincipled men to occupy a place in the Temple, and to exercise there the prophetic office, while at the same time they are cheats, perjurers, and impostors?”

In the same manner we see that many at this day are perplexed on account of the discords by which the Church is harassed, and as it were torn to pieces. We are constrained to contend with those who arrogate to themselves the name of the Catholic Church, who boast that they are bishops, vicars of Christ, successors of the Apostles. When therefore the ignorant see such hostile conflicts in the very bosom of the Church, they must necessarily be terrified, and such stumbling-block shakes dreadfully their faith. Hence this passage ought to be especially noticed; for though at first ignorant people may be disturbed by such a prohibition as this, yet every one who really fears God will exercise his mind, so that he may distinguish between false and true prophets; and God will never leave his chosen people destitute of the spirit of judgment and discernment, when teachers contend on both sides, and tumults nearly overthrow the Church; even then, as I have said, God will preserve his own elect, provided we piously and humbly strive to submit to his word; he will also guide us by his hand, so that we may not be deceived. Since then God had commanded Jeremiah to forbid the people to hear the false prophets, let us not at this day wonder, that faithful teachers who desire to maintain true doctrine and genuine piety, feel themselves constrained to oppose these men of titles who shelter themselves under the masked names of pastors, and prelates, and bishops, that they may delude the unwary and the ignorant; Hear not, he says, the words of the prophets who prophesy to you

He adds, They make you to be vain; that is, they infatuate you. The Sept. gives this version, “for they make a vain vision for themselves; from their heart they speak, and not from the mouth of the Lord.” Though the sense is given, yet it is not a correct version. The Vulg. and Syr. keep nearer to the original, and render the first clause “and they deceive you.” The words literally are, “Infatuating you are they.” The whole verse is as follows, —

16. Thus saith Jehovah of hosts, Hearken not to the words of the prophets, Who prophesy unto you; Infatuating you are they; The vision of their own heart do they speak, And not from the mouth of Jehovah.

The “And” in the last line is supplied in several copies, is given by the Sept. and the Syr. To render “from,” as Blayney does, “after the mouth,” etc., is no improvement. To speak “from the mouth of the Lord” is very striking. All the Versions retain the preposition “from,” and the Targ. gives “word” for “mouth.” — Ed. But this would not have been sufficient, had he not added what more fully confirmed it. Hence Jeremiah says, that they brought forward the vision of their own hearts, and did not speak what came from God’s mouth. This is a mark which can never deceive us, except we willingly throw ourselves into the snares and intrigues of Satan, as many do who wilfully seek to be deceived, and even hunt for falsehoods; but whosoever applies his mind to the study of truth, can never be deceived, if by this mark, which is set before us, he distinguishes between prophets and prophets; for every one who speaks according to the mere suggestions of his own mind must be an impostor. No one then ought to be deemed a sound teacher, but he who speaks from God’s mouth.

But here a question may be raised, How can the common people understand that some speak from God’s mouth, and that others propound their own glosses? I answer, That the doctrine of the Law was then sufficient to guide the minds of the people, provided they closed not their eyes; and if the Law was sufficient at that time, God does now most surely give us a clearer light by his prophets, and especially by his Gospel. Since then God has once given us his testimony, every one ought to obey him as soon as he knows what is right, what he ought to follow, and what he ought to shun.

We now then see how useful this passage is; for there is nothing more miserable than for men to be tossed here and there, and to be led astray from the way of salvation. There is therefore nothing more desirable than to know this way with certainty, Now, God shews us the way here as by the finger; for he says that those who speak from his mouth can be heard with safety; but that others are to be rejected, how much soever they may boast of being prophets, and thus seek under the guise of authority to subject men’s minds captive to themselves. And this ought to suffice at this day to put an end to all controversies; for on this no doubt depends almost every question that is now agitated in the world. The Papists will have their own devices to be taken as oracles, and claim to be the Church; but we, on the other hand, say that perfect wisdom is alone to be found in the Law, in the Prophets, and in the Gospel. Were we then to attend to the mouth of God, it would be easy to settle all the disputes between us. It hence also follows, that the Papists are deceived because they deign not to ask at God’s mouth, but choose to become slaves to men and to their own falsehoods, rather than to inquire what pleases God; for he himself has spoken, and has not spoken hiddenly, neither doubtfully nor obscurely; for there is nothing more clear than his teaching, provided men do not become wilfully blind. He then adds, —

Jeremiah 23:17-18

17. They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.

17. Dicentes dicendo iis qui me contemnunt, Loquutus est Jehova, Pax erit vobis, et omnibus qui ambulant (cunctis ambulantibus; est quidem singularis numerus, ad verbum, cuique ambulanti) in pravitate cordis sui, dicunt, Non veniet super vos malum.

18. For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard it?

18. Nam quis stetit in consilio Jehovae? et vidit et audivit sermonem ejus? Quis attendit ad sermonem ejus et audivit?

Jeremiah introduces another mark by which the false prophets might be known as different from the true prophets, — they flattered the ungodly and wicked despisers of God. He thus repeats what he had before said, that they strengthened the hands of the wicked, so that they became hardened in their impiety, and threw aside every care for repentance. Though he uses different words, yet the meaning is the same, that they promised peace, or prosperity, to the despisers of God, for the word שלום, shalum, means to live well or happily.

They say, then, to those who despise or reject me; for נאף, nats, means both. The doubling of the word for “saying,” is also emphatical, אמרים אמור, amrim amur: Some, as Venema and Blayney, think that אמרים belongs to the preceding verse; but this would not consist with the Hebrew idiom, where a participle often precedes a verb in the future tense, but never follows it; nor is this countenanced by any of the Versions or the Targ. The words as they stand are indeed unusual; the probability is that אמור should be אמרו, and all the Versions give it as such, “they say.” Then it would be, “Saying they say;” which imports the boldness and the confidence of the false prophets; that is, “They boldly say.” — Ed for we know with how much haughtiness and confidence the false prophets dared to announce their dreams; for they were led by the spirit of pride, as they were the children of Satan. Hence then was their confidence, so that they made their declarations as though they had come down from heaven. They say, then, by saying; that is, they promise, and that with great effrontery, that peace would be to all the despisers of God; and not only so, but they pretended God’s name, Spoken, has Jehovah There is a difference in the early versions as to this clause; it is connected in the Sept. and Arab. with the preceding, “They say to those who reject the word of the Lord,” etc., and Blayney has followed this arrangement. The Vulg., the Syr., and the Targ., take it as a separate clause, and render it as here. The Hebrew no doubt admits of either constructions, but the Lord appears to be the speaker, and therefore the latter construction ought to have the preference, —

17. They boldly say to those who despise me, Spoken hath Jehovah, “Peace shall be to you;”

And to every one who walks in the resolutions of his own heart, They say, “Not come upon you shall evil.” This rendering also corresponds more with what is said in Jeremiah 23:25, that the prophets prophesied lies in God’s name. — Ed. They wished to be deemed the instruments or agents of the Holy Spirit, while they were vainly announcing, as it has been said, their own imaginations. And hence Jeremiah applied to them, though improperly, the word vision, They speak the vision of their own heart By using this word he makes a concession; for he might have said only, that they adduced nothing but trifles, even the falsehoods which they themselves had devised, but he mentions the word חזון, chezun, which in itself ought to be deemed of high import. And yet he means that they were only apes as prophets, when they prattled of visions and confidently declared that they brought forward the revelations of the Spirit. He then concedes to them, though improperly, that they saw visions; but what did they see? even that Jehovah had spoken, Peace shall be to you

Then he says, They promise to those who walk in the wickedness of their own heart, that all things shall turn out well to them, No evil shall come upon you; as though he had said, “They promise impunity to all the wicked.”

The verse which follows is usually thus explained, Jeremiah condemns the false teachers for their carelessness, because they attended not to the word of God, and regarded as nothing what the Law contained. But interpreters seem to me to have been certainly much mistaken in this view; for Jeremiah here shews throughout, he passage how insolently and arrogantly the false teachers conducted themselves in audaciously opposing the true and faithful servants of God, Who has stood in the counsel of Jehovah? They no doubt spoke thus tauntingly of the true prophets, “What! These announce to you pestilence, war, famine, as though they were angels sent by God from heaven; have they stood in the counsel of God?” Thus I connect this verse with the former, for I am fully persuaded that he refers here to the arrogance which the false teachers manifested towards the true teachers. What seems to militate against this view is the fact, that these false prophets themselves pretended to a divine revelation; they announced their message as coming from God. Hence these questions seem to deny their pretensions. He seems to say, “Who of you have been in the council of Jehovah?” The tautology may be avoided without having recourse to the emendations which Blayney proposes, —

But who (of you) has stood in the secret council of Jehovah? And saw and understood his business? Who has listened to his word and heard it?

We know that דבר means not only a word, but also a thing, affair, business, matter, any thing represented or imagined. The verb to “see,” which implies a vision, proves that it means the latter here. Then in the last line it means a message, because it was what was listened to and heard. But the verb שמע, in the first clause, comports with seeing, and understanding is what it sometimes signifies; and in the last clause it comports with listening, which is that of hearing. The Prophet refers to a vision and to a message, or to an affair as set before one admitted into the council chamber of his sovereign, (for this is the representation,) and to a message given to him who is commissioned to transact the business. It is not an unusual thing in Scripture to use a word in two different senses in the same passage; but the surrounding context is always sufficient to make the subject clear. — Ed

Examples of this in our time give a plain exposition to this passage. For when the Papists feel themselves driven to an extremity, when they prevail nothing by clamor and falsehood, they run to this sort of evasion, “He! if we must determine everything in religion by the Law, the Prophets, and the Gospel, what certainty can be found? The Scripture is like a nose of wax, for it can be turned to anything, and no meaning can with certainty be elicited; thus all things will remain perplexed and doubtful, if authority belongs to the Scripture alone.” We then see that the enemies of truth at this day, when they cannot otherwise cover their filthiness, labor to throw all things into confusion, and to discredit God’s word, and to introduce such darkness, that white cannot be distinguished from black, that light becomes mixed with darkness.

Similar to this was the perverse wickedness of the false teachers. For Jeremiah and his associates, when they came forth, declared that God’s vengeance could no longer be deferred, for the people continued to provoke it; and they announced themselves as the heralds of God and witnesses to his hidden purpose; but these unprincipled men, that they might lull to sleep, yea, and stupify the consciences of men, said, “Eh! who has stood in the counsel of Jehovah? who has heard? who has attended? who has seen? all these things are uncertain; and though these severely threaten you with pestilence, war, and famine, yet there is no reason why ye ought to fear. Be then easy, and quietly and cheerfully enjoy yourselves, for they do not understand the purpose of God.” And this meaning we shall presently see confirmed by what is said in verse 22, ואםעמדו בסודי, veam omdu besudi, “And if they had stood in my counsel.” There is then no doubt but that he turns against them what they perversely boasted. But it now follows, —

Jeremiah 23:19

19. Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked.

19. Ecce turbo (vel, tempestas) Jehovae cum furore (vel, cum iracundia) egreditur, et turbo impendens super caput impiorum cadet (vel, turbo cadens cadet; est participium מתחולל, et postea est simplex verbum, sed eadem est radix utriusque.)

I shall defer the consideration of this to the next Lecture. Tomorrow there will be no Lecture, for, as you know, the conferring of honors will engage us.

PRAYER

Grant, Almighty God, that as we are ever inclined to be led away by ensnaring flatteries, and thus seek death and final ruin for ourselves, — O grant that we may learn to tremble at those denunciations announced by the prophets, by which thou shewest to us thy wrath, so that we may be roused to true repentance, and not harden ourselves through thy forbearance in what is evil, but pursue our heavenly course, until having at length put off all our vices, we shall be restored to that perfect form in which thy holy image fully shines forth, through Jesus Christ our Lord. — Amen.

Lecture Eighty-Eighth

The verse which I read at the end of my last Lecture must be now repeated to you, Behold, the tempest (or whirlwind) of Jehovah! it shall go forth with fury; even the impending whirlwind! on the head of the ungodly shall it abide, or fall; for יחול, ichul, means both. The Prophet now assails with more vehemence the false teachers, for they were almost stupid. None, indeed, can betray so much audacity as to oppose God, except when wholly blinded by Satan. Hence our Prophet deals with the false teachers as with fanatics or those wholly stupified: he tells them that God would come like a whirlwind Whether we render it a whirlwind or a storm, there is not much difference. “Storm,” or tempest, is the most suitable here. The word חמה, after Jehovah, seems to belong to it — “hot tempest;” the reference is to the burning winds of the south. See Jeremiah 4:11, 12. The verse may be thus rendered, —

Behold the burning tempest of Jehovah! It shall go forth, yea, a pregnant tempest; On the head of the wicked shall it burst.

The tempest or storm would be “burning,” and also “pregnant,” or in travail, as the word means; and being as it were in labor, it would “burst,” or literally bring forth on the head of the wicked. The verb is not from יחל, but from חול, which means not only to be in labor but also to bring forth. “It shall come,” is the Sept. and the Vulg.; our version is the Targum. — Ed And he adds, that they could not escape, for the wrath of God was impending over them, and would at length remain on them.

Now, it is usual in Scripture to deal very sharply with hypocrites, and especially with false teachers, because Satan rules in them to an awful extent. And doubtless, as I have already said, except a person be fascinated with illusions, he could not dare to oppose God. There is, then, no wonder that the Prophet fulminates against these ungodly teachers; for it was nothing but play and sport to them to pretend God’s sacred name that they might deceive the people. He afterwards adds, —

Jeremiah 23:20

20. The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.

20. Non revertetur iracundia Jehovae usque dum fecerit, et usque dum stabilierit cogitationes cordis sui: in extremitate dierum intelligetis hoc intelligentia (hoc est, intelligetis hujus rei intelligentiam, ad verbum.)

He confirms what he had said, lest the hypocrites, with whom he had to do, should think that their punishment would be light and soon pass away. For though they may have seen that God’s hand was armed against them, yet they took comfort, because they expected that it would only be for a short time. Hence Jeremiah here reminds them that they were much deceived if they thought that they could dissipate as a cloud the vengeance that, was at hand; for God would not cease to punish them until he had destroyed them.

There was another security which deceived the ungodly: they were not terrified by threatenings of the Prophet, because they thought that God was in a manner dallying with them whenever he denounced ruin. And, doubtless, the wicked could not have so securely indulged themselves, had it not been that they did not believe that God’s word would be fulfilled. As, then, God’s threatenings did not strike hypocrites with terror, the Prophet here declares that there was no reason for them to harbor the vain hope that God only uttered words, and that there would be no execution of his vengeance.

Turn back, he says, shall not the anger of Jehovah until he has performed and confirmed the thoughts of his heart Jeremiah shews that God had not spoken in vain by his servants, according to what is done by men, who often speak rashly, for their tongue frequently outruns their purpose. But he reminds them here that God is far different from men, for he ever speaks in earnest, and his prophetic word is a sure evidence of his hidden purpose, as it will again be presently declared. This is the reason why he mentions the thoughts of his heart

We must not yet think that God is like us, as though he reflected on this thing and on that, and formed many purposes, while one thing or another comes into his mind; no, such a gross idea as this cannot be entertained, and cannot be consistent with the nature of God.

But Jeremiah calls, by a kind of metaphor, the counsel of God his thoughts, even that fixed and unchangeable counsel, which he declared by his prophets. Sometimes, indeed, God threatened, in order to restore men to repentance; but we must bear in mind that he neither varies himself nor changes his purpose. Whatever, then, the prophets announced in his name, flowed from his hidden purpose, and it was the same as though he had made known to us his own heart. And it is no small commendation to prophetic doctrine that God as it were connected his heart with his mouth. The mouth of God is the doctrine itself; and he says now that it had proceeded from the depth of his heart. It hence follows that there is nothing frustratory, (deceptive,) as they say, in God’s word; for he here declares that whatever he had committed to his servants were the thoughts of his heart. And to confirm, or establish, must be applied to the execution of his thoughts.

The sum of the whole is, that God now pronounces a sentence against the people, which could not be reversed; for he had once for all decreed to destroy the men who were obstinate in their sins.

But he seems to refer to the word יחול, ichul, which means, as I have said, to fall, and also to abide or to lie upon. According to this meaning, he says now, that the anger of God would not return, so as to change its course, until it had completed what had already been decreed, even what God had resolved respecting the destruction of the people.

Then he adds, In the extremity of days ye shall understand the knowledge of this thing So it is literally; but we may give a simpler version, “Ye shall perceive the knowledge of this matter,” or “Ye shall know what this means.” The Prophet, no doubt, exults over the insensibility of those who could not be moved by such awful warnings. We know how great is the hardness of the ungodly, especially when Satan possesses their minds and hearts. There is, indeed, no iron and no stone which has so much hardness as there is in the perversely wicked; and they in a manner assail God with the greatest obstinacy, as though they were victorious, for they despise all his warnings and threatenings. Hence the Prophet derides their insolence, or rather their madness, and. says, “Ye shall understand,” but too late; for by extremity of days, Literally, “at the posteriority of days,” meaning, at a future time, without designating any particular period; it is the same as “hereafter.” The words which follow can hardly be rendered literally in our language — “ye shall discern it with discernment.” What is the antecedent to “it,” which is, ה, a feminine gender? Venema says that it is to be taken as a neuter; but if so, what does it refer to? It appears to me that there is nothing in the passage to which it can be referred, except to the “tempest,” which is feminine, in the former verse; they would understand at a future time the meaning of that tempest, that it was from the Lord as a punishment for their sins. This they did not understand at the time. These two verses are found nearly in the same words at the end of Jeremiah 23:30: The last word is omitted there, — “At the posteriority of days ye shall discern it,” or understand it, or consider it.

The Vulg. here is, “at the last days ye shall understand his counsel;” the Sept., “at the last of days ye shall understand it;” and the Targ., “at the end of days ye shall by understanding understand this.” he means the time which God had appointed for his anger. But yet God had in due time warned them that they might repent before his judgment came. It was now then the same as though he left them in their own stupor, and said that they could not, however, escape the hand of God by their perverseness, according to what Paul says,

“Let him who is ignorant, be ignorant.” (1 Corinthians 14:38.)

He no doubt checks the arrogance of those who rejected every sound doctrine and all right counsels.

So, then, the Prophet teaches us here that hypocrites gain nothing by setting up their own contumacy and arrogance in opposition to God, for they will find, though too late, that God has not spoken in vain. We then see that by extremity of days is to be understood that time when the door shall be closed, because they did not in due time respond to God when he invited them to himself, and set before them the hope of salvation.

There is also another truth taught us here, that we are to seek God while he may be found, and call upon him while he is near. (Isaiah 55:6.) For if we abuse his forbearance and despise him who speaks to us today, we shall find out too late, and not without the most grievous sorrow, that we have been deceived by the devil, because we did not attend to God calling us. It follows, —

Jeremiah 23:21

21. I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.

21. Non misi prophetas, et ipsi concurrerunt; non loquutus sum ad eos, et ipsi prophetarunt.

The Prophet again warns the Jews not to be perverted by the flatteries of false teachers, and not to disregard the threatenings of God. We have already said that the minds of the people were then lulled asleep by false teachers, who promised them impunity. And there is no evil worse than when false teachers, under the name of God, flatter us, and drive away every fear and concern for our souls. This evil prevailed among the ancient people, as it does also at this day. Indeed the greater part of the world have ever sought flatterers, and when God sees that men thus indulge themselves, and in a manner seek for themselves snares, he gives loose reins to Satan and his ministers, that they may deceive those miserable men who thus wilfully seek to be deceived. The object, then, of Jeremiah was to remind the people often, that all flatteries were nothing but the wiles of Satan, or some deadly poison which stupified all their senses. For when one gives a person poison, which extinguishes the senses of the body and the faculties of the mind, it is all over with the miserable being who has been thus drugged. We see a similar thing done by false teachers, who soothe miserable sinners and promise peace to them, as we saw in our last lecture. As, then, it was difficult to awaken men out of this stupor, which became, as it were, innate in them, and as Satan always employs the same intrigues, it was necessary for the holy Prophet to urge his doctrine more and more.

God now says that he did not send the Prophets, and yet they ran For this objection might have appeared sufficient against Jeremiah, — that he was alone, and that the other prophets were many in number. It is, indeed, the dictate of common sense, that we ought to believe a hundred persons rather than one. Jeremiah, then, was alone, and there was a great number of false prophets; and the prophetic name was common to them all. It was therefore necessary to meet this objection, which was calculated to render God’s faithful servant contemptible. Hence he mentions the difference between the false teachers with whom he contended and himself, as though he had said, “I indeed am alone, but sent by God; and I am thoroughly convinced of my legitimate calling, and am also ready to prove that I bring no inventions of my own brain; let not, then, a false comparison of one man with a great multitude deceive you. For the question here is not of men or of their authority, but what we ought to inquire is, who sends them? If God be the author of my mission, then I, though alone, am superior to the whole world; and if they have not been called by God, though they were a hundredfold more than they are, yet all that they boast of means nothing, for in God alone we ought to believe.” We now see the design of the Prophet in saying that the prophets ran, but were not sent, that they prophesied, but had received no commands from God.

Now this passage especially teaches us that no one is worthy of being heard except he be a true minister of God. But there are two things necessary to prove a person to be such — a divine call, and faithfulness and integrity. Whosoever, then, thrusts in himself, however he may pretend a prophetic name, may be safely rejected, for God claims the right of being heard to himself alone. Yet a simple and naked call is not sufficient; but he who is called must also faithfully labor for his God; and both these things are intimated here, for he says that the prophets ran, though they were not sent, and that they prophesied, though they were without any command from God. I indeed allow that the same thing is here repeated, according to common usage, in Hebrew, in different words; yet the stronger expression is found in the second clause, for to send belongs properly to the call, and to command to the execution of the office. For God in the first place chose his prophets, and committed to them the office of teaching, and then he commanded them what to say, and dictated to them as it were his message, that they might not bring forward anything devised by themselves, but be only his heralds, as it has appeared elsewhere. The order here is according to the usual style of the prophets; the most visible act is mentioned first — the prophets ran without being sent; then the previous act is referred to, — God never spoke to them, and yet they prophesied. They ran as though God had communicated something to them; but God neither spoke to them nor sent them. They had neither a mission nor a message from God. In the following verse, consistently still with the style of Scripture, the order is reversed. The message is first referred to, and then the mission. They had no message, because they never “stood” or were present in God’s council; and then they did not go forth for the purpose of turning the people from their evil way. — Ed.

We hence learn also that our ears ought not to be open to impostors, who boldly pretend the name of God, but that we ought to distinguish between true and false teachers; for Jeremiah does not here speak to a few men, but he addresses the whole people. And what he designed to shew was, that they in vain sought to escape under the pretense of ignorance, who were not attentive to sound doctrine; for except they designedly neglected God and his word, they might have known whom to believe. It hence follows that frivolous is the excuse which many consider at this day to be as it were their sacred asylum; for they plead in their own behalf they have been deceived by false teachers. But we ought to see and to inquire whether God has sent them, and whether they teach as coming from his school, and bring anything but what they have received from his mouth.

I shall not here speak at large of God’s call; but if any one wishes for a very short definition, let him take the following: There is a twofold call; one is internal and the other belongs to order, and may, therefore, be called external or ecclesiastical. But the external call is never legitimate, except it be preceded by the internal; for it does not belong to us to create prophets, or apostles, or pastors, as this is the special work of the Holy Spirit. Though then one be called and chosen by men a hundred times, he cannot yet be deemed a legitimate minister, except he has been called by God; for there are peculiar endowments required for the prophetic, the apostolic, and the pastoral office, which are not in the power or at the will of men. We hence see that the hidden call of God is ever necessary, in order that any one may become a prophet, or an apostle, or a pastor. But the second call belongs to order; for God will have all things carried on by us orderly and without confusion. (1 Corinthians 14:40.) Hence has arisen the custom of electing. But it often happens that the call of God is sufficient, especially for a time. For when there is no Church, there is no remedy for the evil, except God raises up extraordinary teachers. Then the ordinary call, of which we now speak, depends on a well-ordered state of things. Wherever there is a Church of God, it has its own laws, it has a certain rule of discipline: there no one should thrust in himself, so as to exercise the prophetic or the pastoral office, though he equaled all the angels in sanctity. But when there is no Church, God raises up teachers in an unusual way, who are not chosen by men; for such a thing cannot be done, where no Church is formed.

This subject deserves, indeed, to be much more diffusely treated; but as I am not wont to digress unto particular points, it is enough for me to state what the present passage requires, which seems to be this, — that none ought to be acknowledged as God’s servants and teachers in the Church, except those who have been sent by God, and to whom he has, as it were, stretched forth his hand and given them their commission. But as the internal call of God cannot be surely known by us, we ought to see and ascertain whether he who speaks is the organ or instrument of the Holy Spirit. For whosoever brings forward his own figments and devises, is unworthy of being attended to. Hence, let him who speaks shew really that he is God’s ambassador; but how can he shew this? By speaking from the mouth of God himself; that is, let him not bring anything of his own, but faithfully deliver, as from hand to hand, what he has received from God. But as there might be still some perplexity on the subject, it follows —

Jeremiah 23:22

22. But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.

22. Quod si stetissent in concilio meo, certe (copula enim ita resolvi debet) udire fecissent verba mea populum meum (hoc est, docuissent populum meum sermones meos) et reduxissent eos a via sua mala, et a malitia studiorum ipsorum.

This verse is as it were an explanation of the former; for many might have been perplexed, if it had only been said to them, that there are none who are fit and legitimate teachers but those who had been sent and entrusted with what God had commanded. Hence the Prophet here calls our attention to the truth which is certain and manifest; for God had delivered the sum of all truth in his Law. As then the perfection of wisdom was found in the Law, from which the prophets drew whatever we read in their writings, no excuses, such as the following, could be admitted, — “How can we know that the prophets speak from God’s mouth, that they bring nothing devised by themselves, that they have the instructions which God approves?”

The Prophet then calls the attention of the Jews to the Law, as though He had said as Moses did,

“There is no need to ascend above the clouds, or to descend into the depths, or to run beyond the sea; for the Law and the word is nigh in thy mouth, that is, God has set before you whatever is necessary and useful to be known.” (Deuteronomy 30:12-14; Romans 10:6.)

This, then, is fully made known to you, nor will the knowledge of anything necessary be obscure, if ye attend to the Law. Hence the cause of error is not only your sloth, but also your perverseness; for ye wilfully neglect the Law, and remain doubtful and inquire, “Which is the way?”

“This is the way,” said Moses, “walk ye in it.” (Deuteronomy 5:33.)

We now then perceive what Jeremiah had in view: he had before said, that none were to be attended to, except they who were sent and spoke from the mouth of God; but he now explains what he meant, even that the Law contained the whole sum of wisdom. But as he had before introduced the false prophets, as boldly deriding the true and faithful servants of God, by objecting to them and saying, “Who had stood in the counsel of God? these imagine that they have fallen from the clouds, they terrify you with dreadful threatenings, as though they were angels from heaven,” — as then the false prophets were thus wont to speak disdainfully of God’s servants, and alleged that they did not stand in God’s counsel, Jeremiah now retorts upon them, and says, speaking in God’s name, If they had stood in my counsel, they would doubtless have spoken from my Law; as though he had said, “They believe not my servants, because they are men and not angels; they hence deny that they are of my counsel: thus they persuade the whole people to despise the doctrine of salvation. There are, however, some prophets whom I have sent: now, if they wish to be deemed sent, let them prove themselves to be so.” What is the true proof? If they had stood in my counsel, they would have doubtless made known my word to my people. What is that word? the definition follows, even the word of the Law, They would have turned the straying people from their evil way In the Sept. there is no corresponding clause to the “if” at the beginning of the verse. The Vulg. and the Targ., as in our version, make the “turning” to be such a clause, but strangely render it in the first person singular, “then would I have turned them,” etc. The rendering of Calvin, is the most suitable, only the ו after אם, might better be rendered “then” than “surely,” —

But if they had stood in my council, Then would they have caused my people to hear my words, And turned them from their wicked way, And from the wickedness of their doings.

Blayney renders the verse in the same way, making the corresponding clause to begin at the second line. — Ed.

The passage may seem obscure, but from the context itself we can gather that the real design of the Prophet was to convict the false teachers, that they might no longer boast of God’s name, and falsely pretend that they were endued with the prophetic office, and glory in that distinction. He says that it was an evident proof that they were not God’s prophets, because they did not faithfully teach what they ought to have derived from the Law.

It is indeed certain, that no one has been God’s counsellor, according to what Scripture says in many places, when the object is to check the arrogance of those who, in their curiosity, attempt to penetrate into the hidden judgments of God, (Isaiah 40:13;) and Paul, while speaking of God’s eternal election, it being incomprehensible, exclaims, Who has been his counsellor? (Romans 11: 34.) He uses a similar language in the First Epistle to the Corinthians, (1 Corinthians 2:16:) and why? that he might check the temerity of the human mind, which ventures farther than it is lawful. But afterwards Paul adds by way of correction, “But we have the mind of Christ:” how so? because he has made known his counsel to us. When, therefore, the false prophets denied that God’s servants were his counsellors, they might indeed have said so, viewing them only as mortal men; but their object was to discredit and to render void the word of God; so that they wished to put a restraint not only on men, but also on God himself. This was an intolerable insult to God.

Moreover the Prophet now turns as it were upon them, “There is then no Prophet of God in the world!” But fixed was that saying, that there would ever be some prophets; and none of the Jews could have dared to deny Moses to have been divinely inspired. This, then, being allowed, the Prophet now indirectly reproves them, “Where are the prophets of God?” and as they laid claim to this distinction, he says, “Doubtless ye stand not in God’s counsel. How so? because the counsel of God is included in his Law; and as ye have departed from the doctrine of true religion, as ye have no care to convey instruction, as your doctrine does not teach men the fear of God, nor leads to repentance, it follows that ye are not God’s counsellors nor his prophets.” But that this may appear more evident, we must bear in mind what Moses said, that God has his own secret things, but that whatever is taught in the Law belongs to us and to our children. (Deuteronomy 29:29.) There is then no reason why the inquiry should be difficult respecting the true prophets of God; for they, without controversy, deserve to be heard as the angels of God, who are faithful interpreters of his Law; but they who lead us away from the Law ought to be firmly and boldly rejected.

But we must also bear in mind the definition that is given when it is said, that they ought to have turned the people from their evil way, and from the wickedness of their doings Their “evil way” was their idolatry, and “the wickedness of their doings” was their injustice and immoral conduct. — Ed. We indeed know that the worst men insolently pretend to preach God’s word, as the Papists do at this day: though they have inebriated the whole world with their ungodly and delirious doctrines, they yet boast that they are the servants of God. Hence the Prophet, after having spoken generally of God’s word, adds a special distinction, — that the doctrine of God is that which edifies, which teaches and leads men to repentance and the fear of God, according to what Paul says, that the Scripture is useful for these purposes, (2 Timothy 3:16;) for by so saying, he intended to condemn all false interpreters of Scripture, as there were many then who boasted that they were the best teachers, while yet they only pleased itching ears. As then there were many who regarded display and not edification, Paul says, that the Scripture is useful; and therefore he rejected with contempt all expositions in which there was nothing useful. So also in this place the Prophet shews that the right and legitimate use of Scripture was when it was employed to restore men from their evil way.

There is, indeed, here an instance of a part being stated for the whole: for if we only exhort men to repent, there will be no great fruit; and our teaching would be defective, for the doctrine of repentance would be inefficient without faith and without calling on the name of God. But the Prophet did not intend here to mention every part of a sound and useful doctrine; he deemed it enough to confute the false teachers who wished to be alone in repute, while yet they had no care to edify the people; for they saw all things in disorder, they saw crimes prevailing everywhere, they saw a dreadful contempt of God, but to these things they were wholly blind. It might then have been hence easily inferred that they neither faithfully labored for God nor manifested any care for the safety of the Church; for they thus betrayed miserable souls, whose ruin they saw was near at hand.

We now then see the whole design of the Prophet. But there is no doubt but that to the evil way he added the wickedness of their doings, in order that he might more fully expose the insensibility of those who under such an urgency were silent and remained inactive. There is sometimes the need of a moderate reproof; but when people allow themselves an extreme license in wickedness, when impunity is everywhere permitted, and when such corruptions prevail in common, that nothing remains untainted, if then the tongue of the teacher is silent and as it were tied, is he not rightly called an idle and a dumb dog? And thus the Prophet enhances the insensibility, for which he condemns the false teachers; they were silent, as though things were in a good order, while they had to witness not only common crimes, but even a vast accumulation of all kinds of crimes; for the people gave themselves up not only to one kind of wickedness, but to all kinds, and wholly despised God and his Law. It afterwards follows, —

Jeremiah 23:23-24

23 Am I a God at hand, saith the LORD, and not a God afar off?

23. An Deus e propinquo, dicit Jehova? Et non Deus e longinquo?

24. Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.

24. An absonderit vir in latebris et ego non videbo eum, dicit Jehova? An non coelos et terram impleo, dicit Jehova?

Here he especially shakes off from hypocrites their self-delusions; for they were torpid in their vices, because they thought that they could in a manner blind the eyes of God. They did not indeed say so; but the heedless security of men would, never be so great as it is, were they to believe that nothing is hid from God, but that he penetrates into the inmost recesses of the heart, that he discerns between the thoughts and the feelings, and leaves not unobserved the very marrow. If, then, this truth were fixed in the hearts of all, they would certainly obey God with more reverence, and also dread his threatenings.

As, then, they are so heedlessly torpid, it follows, that they imagine God as not having a clear sight, who sees only things nigh him, like one who has a deficient vision, who can see what is near at hand, but not what is far off. Such is what hypocrites dream God to be, who after the manner of men either connives at things, or is blind, or at least does not clearly see but what is near at hand. We now understand the design of the Prophet in saying, that Jehovah is God afar off as well as near at hand.

PRAYER

Grant, Almighty God, that as nothing necessary to be known for salvation is wanting in thy holy and celestial oracles, we may carefully and diligently study them, and so labor to make progress in the fear of thy name, in reliance on that grace which is offered to us in Christ, that we may derive real fruit from the reading and hearing of thy word; and may we also learn to turn everything to edification, so that thy name may be really glorified in us, and that we may through the whole course of our life make progress in faith and repentance, until we shall at length attain to that perfect holiness, to which thou daily invitest us, when we shall be wholly divested of all the filth of our flesh, and become fully renewed after the image of thy Son, our Lord. — Amen.

Lecture Eighty-Ninth

Am I a God at hand, saith Jehovah? and not a God afar off? Will a man hide himself in darkness, or in coverts, and I shall not see him, or that I could not see him, saith Jehovah? Do not I fill heaven and earth, saith Jehovah? Here the Prophet most sharply reproves the hypocrites, who thought that they had no concern with God, as is the case always with those who delude themselves in their sins. Though this truth is ever professed by them, that God is the judge of the world, and that an account must some time be rendered to him; yet they afterwards think that they can by some evasion escape, so that God will forgive them. In short, it is usual with hypocrites to trifle as it were childishly with God. On this account, God is grievously displeased with them, and declares that he is far different from what they imagine him to be. For while they thus set themselves up as arbitrators, so that they subject God to their own laws, they think him to be as it were full of apprehension, and that he sees nothing, or at least very little; he says, that he is not only a God near at hand but also afar off “Am I not a God here upon earth, that seems farther from me, as well as in heaven, that seemeth nearer to me, as being the place of my special residence? do you think that because my palace is in heaven I take no notice of what is done upon earth?” — Gataker. This appears to be the meaning; for he says afterwards, “Do not I fill heaven and earth?”

The words seem literally to be, —

21. Am I a God of nearness, saith Jehovah? And not a God of distance?

— Ed.

Some apply this to time, as though he denied that he lately came into existence; and so they think that the only true and eternal God is compared with idols, which men form presumptuously for themselves. But the other meaning is far more suitable, — even that he is a God afar off; for as it is said elsewhere,

“Though he dwells on high, yet he sees everything that is done on earth.” (Psalm 102:19)

As, then, nothing escapes his sight, he is said to be a God afar off, while hypocrites thought him to be a God only near at hand, as we say in French, De courte veue, who sees only things near, as it were before the eyes. But a question has much more force than if it was said, that he was not merely a God near at hand; and this mode of speaking conveys reproof; for hypocrites greatly detract from his majesty, when they thus, according to their own notions, imagine that he can see no more than a mortal man. They would not indeed have dared to speak thus; but when any one examined all their counsels and their actions, he would have found that they could have never shewn so much audacity, had they not deceived themselves with the vain notion, that God could be deceived “The Scripture,” says Venema, “often brings to light and condemns, not what men profess, but what may be inferred from their doings.” — Ed. And, therefore, Jeremiah does not relate their words, but points out the wickedness which sufficiently manifested itself in their doings, though they professed otherwise with their tongues.

And that this is the meaning appears more clearly from the next verse, which ought to be read in connection with this; Will a man hide himself in coverts, that I should not see him? The future here ought to be rendered potentially, —

Can a man hide in hiding-places, That I should not see him, saith Jehovah? Do not I fill the heavens and the earth, saith Jehovah?

The first line may be thus rendered more literally, —

Can a man secrete himself in secrecies?

In Welsh, —

A lecha dyn mewn llechveydd?

“The heavens,” and not “heaven,” ought to be the word in the last line; and so does Blayney render it. The visible and the invisible heaven are intended. — Ed. This verse is added by way of explanation; there can therefore be no doubt respecting the words, far off and near, — that God is said to be a God afar off; because his eyes penetrate into the lowest depths, so that nothing can escape him.

It is a wonder that the Greek translators made so great a mistake; for they wholly changed the sense, — that God is God nigh at hand, but not afar off. In the first place, they did not consider the question, and then, as they did not see the drift of the passage, they contrived from their own brains what is wholly remote from the words of the Prophet. This sentiment, that God is nigh and not afar off, is indeed true; but what is meant here is quite another thing, — that God sees in a way very different from men, for he fully and perfectly sees what is farthest from him, according to the passage we have quoted from Psalm 102:19; and there is another in Psalm 139:7-12, where the Psalmist says,

“Where shall I flee from thy face? for if I ascend into heaven, thou art there; if I lie down in hell, there thou stretchest forth thine hand; if I take the wings of the dawn and fly to the clouds, even thine hand will lay hold of me there; if I seek coverts, even the night itself is before thee as the light, and darkness shines as the light.”

If, then, we join together these two passages, there will appear nothing ambiguous in the words of Jeremiah, — even that God penetrates with his eyes into the lowest depths, so that nothing is hid from him.

But Jeremiah not only explains the meaning of the last verse, but also makes a practical use of it; Will any one, he says, hide himself in coverts that I should not see him? The seeing of God has a reference to his judgment. Then all frivolous speculations ought to be cast aside, since Scripture says that God sees all things; but we ought especially to consider for what purpose it is that he sees all things; which is evidently this, — that he may at last call to judgment whatever is done by men. There is then an application of the doctrine to our case; for we hence learn, that whatsoever we do, think, and speak, is known to God.

By coverts, or hiding-places, he means all the secret frauds which men think they can cover; but by such an attempt they gain nothing but a heavier judgment. By coverts then we are to understand all those vain thoughts which hypocrites entertain; for they think that they can so hide themselves that God cannot see their purposes. Hence God laughs them to scorn, and says in effect, “Let them enter into their coverts, let them hide themselves as much as they please, I yet do see them in their coverts no less clearly than if they were quite close to me.”

To confirm this he adds, Do not I fill heaven and earth, saith Jehovah? This must not be refinedly explained of the infinite essence of God. It is indeed true, that his essence extends through heaven and earth, as it is interminable. But Scripture will not have us to feed on frivolous and unprofitable notions; it teaches only what avails to promote true religion. What therefore God declares here, that he fills heaven and earth, ought to be applied to his providence and his power; as though he had said, that he is not so taken up with things in heaven that he neglects the concerns of earth, as profane men dream; but he is said to fill heaven and earth, because he governs all things, because all things are noticed by him, because he is, in short, the judge of the world.

We now perceive what the Prophet means; and this passage is entitled to particular notice, because this error of imagining a God like ourselves is inbred almost in us all. Hence it is, that men allow themselves so much liberty; for they consider it a light thing to discharge their duty towards God, because they reflect not what sort of being he is, but they think of him according to their own understanding and character. As, then, we are thus gross in our ideas, it becomes us carefully to reflect on this passage, where God declares, that he is not only a God near at hand, that is, that he is not like us, who have only a limited power of seeing, but that he sees in the thickest darkness as well as in the clearest light; and that therefore it avails those nothing to deceive themselves who dig for themselves caverns, as it is said in Isaiah, and hide themselves in deep labyrinths. (Isaiah 2:21.) He thus denies that they gain anything, and gives this as the reason,

“Because he fills heaven and earth;”

that is, his providence, his power, and his justice are so diffused everywhere, that wherever men betake themselves, it is impossible for them to be concealed from him. It follows, —

Jeremiah 23:25

25. I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed.

25. Audivi quod dicunt (vel, quid dicant,) prophetae prophetantes in nomine meo, dicendo, somniavi, somniavi.

Jeremiah returns again to those impostors who soothed the people with their blandishments. Whenever Jeremiah and those who were like him, who faithfully performed their office, treated the people with severity by reproving and threatening them for their sins, these unprincipled men rose up against, them, and under the name of prophets flattered the ungodly despisers of God. It was, as we have before said, a most grievous trial, when in the very Church itself the ministers of Satan thus falsely pretended the name of God. The Jews would have unhesitantly despised and laughed to scorn what the vain prophets of the Gentiles might have boasted; for they knew that these had no knowledge of God; but when the false prophets of whom he now speaks occupied a place in the Church, and in high terms boasted that they were God’s servants, this would have greatly disturbed the weak and shaken their faith, and even wholly upset it, had not God stretched forth his hand. It is therefore no wonder that Jeremiah dwells so much on this subject; for it was an evil that could not be easily cured; had he said only, that they were not to be esteemed, the weak would not have been satisfied. It was hence necessary for him often to repeat this truth, that they were all to know that there was need of discrimination and judgment, and that those who pretended God’s name were not to be indiscriminately allowed to be his prophets.

He then repeats what we have before observed, but in other words, — I have heard, says God, what the prophets say who prophesy in my name The more literal rendering is as follows, —

25. I have heard what the prophets have said, Who have prophesied in my name falsely, saying. — “I have dreamed, I have dreamed.”

— Ed. An objection is anticipated, for it might have been said, “What can this mean? the prophets disagree! and what is to be done under these dissensions? they who differ dazzle our eyes with an illustrious title, and boldly affirm that they have been sent by God. As, then, there is such a conflict between the prophets, what are we to do?” God meets this objection, and declares that it was not unknown to him what the false prophets boasted of. He adds, that they prophesied in his name It was an offense, which must have greatly distressed weak minds, to hear of this profanation of God’s name. For as it behoves us reverently to receive what proceeds from God, so it is no small danger when God’s name is falsely and mendaciously pretended. As, then, they might have been greatly disturbed by this false pretext of what was good, it is here expressly said, that they had used the name of God, but he adds, falsely

We hence see the truth of what I have said, that those who affirm that they are prophets and ostentatiously pretend God’s name, ought not to be received indiscriminately, but that judgment ought to be exercised; for it has been God’s will in all ages to try the faith of his servants by permitting to Satan and his ministers the liberty of pretending falsely his holy name. And as we see that the Church has ever been exposed to this evil, there is no cause for us to be disturbed at this day, when the same thing happens, for it is nothing new. Let us, therefore, learn to harden ourselves against such trials; and whenever false prophets try our faith, let; us remain firm, holding this principle, — that we ought wisely to consider, whether God himself speaks, or whether men falsely boast themselves to be his servants.

To dream is to be taken here in a good sense; for, as we have seen elsewhere, God was wont to make himself known to his servants by dreams. It is not then every kind of dreams that is to be understood here, but, such dreams as were from above. The false prophets, indeed, stated what was not true by using this language; for it was the same as though they testified that they did not bring their own devices, but faithfully related what they had received from God. As the Pope at this day declares that he is the vicar of Christ and the successor of Peter, while he exercises tyranny over the Church; so also these, by a specious pretext, deceived the simple by saying that they brought nothing human, but were only witnesses as to God’s oracles. It follows, —

Jeremiah 23:26-27

26. How long shall this be in the heart of the prophets that prophesy lies? yea, they are prophets of the deceit of their own heart;

26. Quosque erit in corde prophetarum prophetantium mendacium, et prophetarum doli cordis sui?

27. Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.

27. Cogitantes ut faciant oblivisci populum meum nominis mei per somnia sua (vel, in somniis suis, ad verbum,) qua narrant quisque socio suo; quemadmodum obliti sunt patres eorum nominis mei in Baal.

Here God reproves the false prophets, and also promises to his people what was especially to be desired, — that he would cleanse his Church from such pollutions. He then shews that it was his purpose to take vengeance, because the false prophets had dared in such an impious and bold manner to abuse his sacred name. For it ever occurred to their minds, “How is it that God permits this? Is it because he cares not for the safety of his people? or does it give him any delight when he sees truth mingled with falsehood, and light with darkness?” Hence God here shews that he for a time bore with that sacrilegious audacity which the false prophets practiced, but that he did not so connive at it as not at length to punish them.

How long? he says, which is the same as though he had said, “It shall not be perpetual; though I may delay, yet they shall know that they have with extreme perverseness abused my forbearance.” And he also enhances their crime by saying, How long shall it be in the heart of the prophets to prophesy falsehood? By this way of speaking he intimates, that they erred not through ignorance, as many do, who through want of knowledge bring forth what they do not understand; but God here complains that these prophets, as it were designedly, rose up to suppress the truth. Then by heart is to be understood thought or purpose; as though he had said, that they designedly made a false pretense as to his name, that it was their settled purpose to deceive the people. Emendators have been very busy in correcting the first words in this verse, without the authority of any MSS., or of the early versions. When there is a meaning and a striking one, emendations, merely conjectural, are surely to be repudiated. Houbigant, Blayney, and Horsley, have their corrections, but we can do without them. What seems to have prompted conjectural emendations has been the ה prefixed to יש; but Gataker removed this difficulty; his version is substantially as follows, —

How long! — Is it in the heart of these prophets, To be prophesying falsehood, And prophesying the deceit of their own hearts?

To be “in the heart” is to be resolved, to form a purpose or determination. See Isaiah 63:4. It is the same, as though it was said, “Are these prophets resolved?” To be “in the heart” means also to delight in a thing. See Psalm 40:8. The meaning then may be, “Is it the delight of these prophets?” etc. But the first sense is the most suitable. “How long!” is an exclamation of wonder at their perseverance in their wicked course. They had been often warned, and yet they continued. Then follows a question, whether it was their settled purpose to persevere in prophesying falsely? — Ed.

He adds, that they were prophets of the deceit of their own heart. This deceit of the heart is put in opposition to true doctrine; and thus God intimates that whatever men bring forward from themselves is deceitful, for nothing can proceed from them but vanity. There is yet no doubt but that he condemns that foolish conceit, of which the false prophets proudly boasted, that they were alone wise, as the case is now under the Papacy; how arrogantly do unprincipled men prattle whenever they speak of their own figments? Nothing can be more silly, and yet they think that they surpass the angels in acuteness and in high speculations. Such was the arrogance displayed by the false prophets of old. But God declares that whatever men invent, and whatever they devise, which they have not received from his mouth, is only the deceit of the heart.

And this ought to be carefully noticed; for there are many plausible refinements, in which there is nothing solid, but they are mere trifles. If, then, at any time these vain thoughts seem pleasing to us, let us bear in mind what Jeremiah says here, that whatever proceeds not from God is the deceit of the heart; and further, that though the whole world applaud falsehoods and impostures, we ought yet to know that everything is a deceit which has not God himself as its author.

Then follows a clearer definition, that they made his people to forget his name by their dreams, as their fathers had forgotten it through Baal. Calvin begins this verse as our version, “Who think,” etc. So the Sept.; the Vulg. is, “who seek (or wish), volunt.” Blayney has, “who study.” The verb means sometimes to contrive or to purpose a thing after counting the reasons for and against. It may be rendered here, “who design.” The Syriac is, “whose counsel is.” It was their design and intended object to make the people to forget God’s name through their dreams. But how to forget his name? for they professed to announce their dreams in his name. God’s name here evidently means his revealed name, himself as revealed in his word. — Ed We may infer from this verse, that those with whom Jeremiah contended were not openly the enemies of the Law; for they held many principles of true religion. They maintained in common with the true and sincere worshippers of God this truth, — that the only true God ought to be worshipped; and also this, — that there was only one legitimate altar on which sacrifices according to the Law were to be offered. On these points, then, there was no controversy. But yet they deceived the people by their flatteries; for they made gain of their prophetic office. Hence Jeremiah condemns them, because they made God’s name to be forgotten by their dreams, as their fathers had forgotten it through Baal; as though he had said, “These dreams are like the fictitious and spurious forms of worship, by which true religion was formerly subverted; for their fathers worshipped Baal and Baalim: they set up for themselves these false gods, and thus subverted the glory of God by their own devices.” The impiety of the false prophets, who lived in the time of Jeremiah, was not indeed so gross; and yet it was an indirect defection, for they brought forward their dreams, and falsely professed that. they were God’s servants, though he had not commissioned them.

We have said elsewhere (Jeremiah 23:21) that their crime was twofold; first, they ran when not called nor sent; and secondly, they brought forward their own fancies and not the word of God. And this passage ought to be carefully noticed; for we here learn, that not only open defection cannot be endured by God, but also indirect depravations, which stealthily withdraw us from the fear of God. Then these two evils must be carefully avoided in the Church, if we desire to continue entire in our obedience to God. One evil is sufficiently known, that is, when truth is openly turned into falsehood, when men are drawn away into idolatry and filthy superstitions, or when the ancient people, as Jeremiah says, forgat the name of God through Baal. But the other evil is more hidden, and therefore more dangerous, that is, when some appearance of true religion is retained, and men are yet insidiously drawn away from the fear of God and his true worship, and from pure doctrine, as we see to be the case at this day in the Churches, which profess to have separated from the Papacy that they might embrace the doctrine of the Gospel: there are many among them who insidiously corrupt the simple and genuine doctrine of the Gospel. We see how many curious men there are at this time, who disturb all things by their own inventions, and how absurdly many seek refinements, and how confidently also do many propound their own inventions as oracles! It behoves us then to be watchful, not only that we may shun open abominations, but that we may also retain the pure and true word of God, so as not to allow false workers insidiously to corrupt and vitiate anything. It follows, —

Jeremiah 23:28

28. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD.

28. Propheta apud quem est somnium, narrabit somnium; et apud quem est sermo meus, narrabit sermonem meum veritatis: quid palae ad triticum, dicit Jehova?

We ought also to read this verse attentively, for doubtless it contains a doctrine especially useful. I have already said, that the faith of many might have failed at seeing a conflict in the Temple of God, not only among the common people, but also among the prophets of God. God did not appear from heaven, nor did he send his angels, but would have himself to be heard through men. They who came to the Temple expected the prophets to teach them. There the ministers of Satan appeared, who corrupted and perverted all things. There were a few, who sincerely declared the truth of God, and faithfully explained what God commanded. What could miserable men do in this case, who were willing to obey, and possessed a teachable spirit? Hence it was, that many threw aside every concern for religion, and gave themselves up to despair: “What means all this? why are there so many discords, so many disputes, so many contentions, so many invectives? Where can we now betake ourselves? It is better not to care for anything any more.” Thus many took occasion to indulge their indifference, choosing not to weary themselves any more, nor to seek what God was, what his will was, whether there was salvation for them, whether there was any hope, rather than to entangle themselves in troublesome and thorny disputes.

Such a temptation existed in the time of Jeremiah. He, therefore, applied in due time a suitable remedy and said, The Prophet, who has a dream, that is, with whom is a dream, he will relate a dream; and then, The Prophet with whom is my word, he will speak my word; All the early versions and the Targ. render the last verb in the imperative mood, “Let him speak,” etc. And so most of modern expounders. — Ed as though God had said, that it was all extremely wicked thing to obstruct the way of truth by falsehood. But this is what usually happens, as I have already said; for where Satan has his agents, an obstacle seems to be in our way which prevents us to go on and proceed in the course of true religion. For when those who are right-minded, as we have said, see the prophets themselves contending, disputing, and quarrelling, they stand still, nay, they go backward. Now God shews that this is extremely unreasonable. Then the meaning is, as though he had said, “Let not the false prophets by Their fallacies impede the course of God’s servants, that they may not proceed, and that his word should not be reverently heard.”

Unless we attend to this which the Prophet had in view, the passage will appear unmeaning. It has been often quoted, but this circumstance has not certainly been observed. We ought, therefore, ever to consider, why is a thing said. This verse depends on what is gone before; and God here answers a question, which might have been raised, — “What then must we do, for falsehoods conflict with truth?” God answers, that his word ought not to be prejudiced by this circumstance; as though he had said, “Let nothing prevent my Prophets from teaching; I bid them to be heard.” We hence conclude, that those do wrong to God, who allege the controversies, by which religion is torn and as it were lacerated, and think that they thus obtain a license to indulge their impiety; for it is not a reason that can avail them, that Satan and his ministers labor to discredit the authority of God and of his servants. Though these false prophets insinuate themselves, though they may set up themselves against the true and faithful servants of God, yet let dreams, that is, prophetic revelations, retain their weight, and let him with whom is God’s word, speak the word of God, so that it may be heard. This clause refers to the hearers; they were not to desist from rendering obedience to the Law, how much soever Satan might strive to subvert their faith by attempting to destroy its unity.

It afterwards follows, What is the chaff to the wheat? This addition was also wholly necessary, for many might have again objected and said, that they had no sufficient judgment to distinguish between the true and false prophets. God here gives the answer, that the difference between true and false doctrine was nothing less to him who made a careful examination than between wheat and chaff And by this comparison he shews how foolishly and absurdly many detract from the authority of the Law on this pretense, that there are many who falsely interpret it. For when any one rejects the wheat because it is covered with chaff, does he not deserve to perish through hunger? and who will pity him who says that he has indeed wheat on his floor, but that it is mixed with chaff, and therefore not fit for food? Why, then, thou silly man, dost not thou separate the chaff from the wheat? But thou choosest to perish through want, rather than to cleanse the wheat that thou mayest have it for thy food. So also in the Temple the wheat is often mixed with the chaff, the pure truth of God is often defiled with many glosses and vain figments; and yet, except it be our own fault, we shall be able to distinguish between the wheat and the chaff. The difference between the chaff and the wheat is what the Sept. and Vulg. intimate, “What is the chaff to the wheat?” But the Syr. has another idea, “Why mingle ye the chaff with the wheat?” The literal rendering of the Hebrew is, “Why to the chaff the wheat?” The mixture is what seems to be intended. So thought Gataker and Blayney, who rendered it, “What has the chaff to do with the wheat?” that is, why do you mix them together? And so does Adam Clarke view the phrase. Venema, Henry, Scott, and Lowth take the first meaning, which is also that of our version; but the other is more agreeable to the original. — Ed But if we be negligent, and think that it is a sufficient excuse for despising the word of God, because Satan brings in his fallacies, we shall perish in our sloth like him who neglects to cleanse his wheat that he might turn it to bread. But the time will not allow me to say more.

PRAYER

Grant, Almighty God, that as thou art graciously pleased daily to set before us thy sure and certain will, we may open our eyes and cars, and raise all our thoughts to that which not only reveals to us what is right, but also confirms us in a sound mind, so that we may go on in the course of true religion, and never turn aside, whatever Satan and his ministers may devise against us, but that we may stand firm and persevere, until having finished our warfare, we shall, at length come unto that blessed rest which has been prepared for us in heaven by Jesus Christ our Lord. — Amen.

Lecture Ninetieth

We saw yesterday that though the false prophets corrupted the true doctrine, yet the prophetic office remained in its honor without any loss to its authority. Hence Jeremiah said that all their fallacies ought not to be an hinderance to the faithful, so as to prevent them to proceed in the course of their calling, and that no one should object and say, that in so confused a state of things he could not know what to avoid and what to follow; he said that the difference between wheat and chaff was easily perceived, provided men were not wilfully blind. He now adds, —

Jeremiah 23:29

29 Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?

29. An non ut sit sermo meus quasi ignis (hoc est, an non sermo meus tanquam ignis) dicit Jehova? Et tanquam malleus conterens saxum (vel, rupem.)

He confirms what he said of the chaff and the wheat, but in different words. It was a fit comparison when Jeremiah compared God’s word to wheat, and the figments of men to chaff. But as the Jews, through their ingratitude, rendered the word of God ineffectual, so it did not become to them a spiritual support, the Prophet says that it would become like a fire and like a hammer, The particle כה at the beginning of this verse, rendered ut by Calvin, seems to be without meaning. It is omitted by the Vulg., and rendered “behold” by the Sept. and Syr., as though it was חנה. Venema regarded it either as a noun, burning, from כוה, to burn, or a misprint for כח, strength, vigor, power. The last is adopted by Blayney, and approved by Horsley, and is countenanced by the Targ., “Are not all my words strong as fire?” Blayney’s version is, —

Is not the power of my word like fire?

This is the most probable meaning; though there is no different reading, yet the difference between the two letters is very small. — Ed. as though he had said, that though the Jews were void of judgment, as they had become hardened in their wickedness, yet the word of God could not be rendered void, or at least its power could not be taken away; for as Paul says,

“If it is not the odor of life unto life, it is the odor of death unto death to those who perish,” (2 Corinthians 2:16)

and so also the same Apostle says in another place, that God’s servants had vengeance in their power, for they bear the spiritual sword, in order to cast down every height that exalteth itself against Christ; but he adds,

“After the obedience” of the faithful “had been completed.” (2 Corinthians 10:6)

The first and as it were the natural use of God’s word is to bring salvation to men; and hence it is called food; but it turns into poison to the reprobate: and this is the reason for so great a diversity.

He said, first, that God’s word was wheat, because souls are nourished by it unto a celestial life; and nothing can be more delightful than this comparison. But now he declares it to be fire and a hammer There is in these terms some appearance of contradiction; but there is a distinction to be made as to the hearers, for they who reverently embrace the word of God, as it becomes them, and with genuine docility of faith, find it to be food to them; but the ungodly, as they are unworthy of such a benefit, find it to be far otherwise. For the word which is in itself life-giving, is changed into fire, which consumes and devours them; and also it becomes a hammer to break, to tear them in pieces, and to destroy them.

The import of the whole is, that God’s word ever retains its own dignity; for if it happens to be despised by men, it cannot yet be deprived of its vigor and efficacy; if it be not wholesome for food, it will be like fire or like a hammer. Then these two comparisons belong to the wicked, for God’s word has another sense when called fire with reference to the faithful, even because it dries up and consumes the lusts of the flesh, as silver and gold are purified by fire. Hence the word of God is properly and fitly called fire, even with regard to the faithful; but not a devouring but a refining fire. But when it comes to the reprobate, it must necessarily destroy them, for they receive not the grace that it offers to them. It may also be called a hammer, for it subdues the depraved affections of the flesh and such as are opposed to God even in the elect; but it does not break the elect, for they suffer themselves to be subdued by it.

But this hammer is said to break the stone or the rock because the reprobate will not hear to be corrected; they must, therefore, be necessarily broken and destroyed. For this reason Paul also, while speaking of the refractory, says,

“Let him who is ignorant be ignorant.” (1 Corinthians 14:38)

For by these words he means that they will at last find how great is the hardness of that word with which they dare to contend through the perverseness of their heart. But that passage which I have before quoted well explains what is here said by Jeremiah, even that truth in itself is wholesome, but that it turns into an odor of death unto death to those who perish. (2 Corinthians 2:16.) Paul, indeed, speaks of the Gospel, but this may be also applied to the Law. It now follows, —

Jeremiah 23:30-32

30. Therefore, behold, I am against the prophets, saith the LORD, that steal my words every one from his neighbour.

30. Propterea ecce ego ad (vel, super) prophetas, dicit Jehova, qui furantur sermones meos, quisque a socio suo:

31. Behold, I am against the prophets, saith the LORD, that use their tongues, and say, He saith.

31. Ecce ego ad (vel, super, vel, contra) prophetas, dicit Jehova, qui mollificant (vel, tollunt) linguam suam, et dicunt, sermo (vel, dictio:)

32. Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.

32. Ecce ego super (vel, ad, vel, contra) prophetantes somnia mendacii, dicit Jehova, et narrant illis et decipiunt populum meum in mendaciis suis et levitate sua; et ego (hoc est, quanquam ego) non miserim ipsos, neque mandaverim illis, et utilitate non proderunt (proficiendo non afferent utilitatem) populo huic, dicit Jehova.

Jeremiah returns again to the false teachers, who were the authors of all the evils; for they fascinated the people with their flatteries, so that every regard for sound and heavenly doctrine was almost extinguished. But while God declares that he is an avenger against them, he does not exempt the people from punishment. We indeed know that a just reward was rendered to the reprobate, when God let loose the reins to the ministers of Satan with impunity to deceive them. But as the people acquiesced in those false allurements, while Jeremiah so severely reproved the false teachers, he reminds the people how foolishly they betook themselves under the shadow of those men, thinking themselves to be safe.

He says, first, Behold, I am, against the prophets, who steal my words every one from his neighbor. Many explain this verse as though God condemned the false prophets, who borrowed something from the true prophets, so that they might be their rivals and as it were their apes; and no doubt the ungodly teachers had ever from the beginning made some assumptions, that they might be deemed God’s servants. But it seems, however, a forced view, that they stole words from the true prophets, for the words express what is different, that they stole every one from his friend Jeremiah would not have called God’s faithful servants by this name. I rather think that their secret arts are here pointed out, that they secretly and designedly conspired among themselves, and then that they spread abroad their own figments according to their usual manner. For the ungodly and the perfidious, that they might obtain credit among the simple and unwary, consulted together and devised all their measures craftily, that they might not be immediately found out; and thus one took from the other what he afterwards announced and published. And this is what Jeremiah calls stealing, because they secretly consulted, and then declared to the people what they agreed upon among themselves; and they did this as though every one had derived his oracle from heaven. I have, therefore, no doubt but that the Prophet condemns these hidden consultations when he says that every one stole from his neighhour. Various have been the expositions of this sentence: they adopted the manner of the true prophets, as some say, and used their words, an instance of which is found in Jeremiah 28:1-4; and this is the view of Scott; others hold that the imitation in saying, “Thus saith the Lord,” is what is referred to. It has also been suggested that they are intended — who, knowing the truth, withheld it from the people; and that to withhold what they knew, is represented here as stealing. But none of these views sufficiently account for the words here used, “who steal my words every one from his neighbor.” They were God’s words committed to the people, and these prophets stole them, that is, by rendering them void by their falsehoods and vain dreams, as Satan is said to steal the seed sown in the heart of the way-side hearer. This is the view taken by Grotius, Venema, and Gataker. — Ed.

We indeed see the same thing now under the Papacy, for the monks and unprincipled men of the same character have their own false doctrines; and when they ascend the pulpit, every one speaks as though he was endued with some special gift; and yet they steal every one from his friend, for they are like the soothsayers or the magi, who concocted among themselves their own falsehoods, and only brought out what they deemed necessary to delude the common people. This, then, was one of the vices which the Prophet shews prevailed among the false teachers, — that no one attended to the voice of God, but that every one took furtively from his friend what he afterwards openly proclaimed.

He adds, secondly, Behold, I am against the prophets, who mollify their own tongue Almost all interpreters take לקה, lekech, as signifying to render sweet or soft; and they understand that the false prophets are condemned, because they flattered the wicked for the sake of gain; for had they offended or exasperated them, they could not have attached them to themselves. They then think that to mollify their tongue means here that they used their tongue in speaking smooth and flattering things. But others give another explanation, — that they mollified their tongue because they polished their words in imitation of God’s servants, so that their speech was sweeter than honey. But as לקה, lekech, means to receive and to take, and sometimes to raise on high, and sometimes to carry, I see not why it should not be taken in its proper meaning. I certainly see no reason to turn its meaning to a metaphor, when it can be taken in its plain sense of raising their tongue; they elevated themselves, and in high terms boasted that the office of teaching had been committed to them, for we know how haughtily false teachers elevate themselves. Therefore the verse may be taken thus, that God would punish those impostors who raised their tongue, that is, who proudly boasted and boldly arrogated to themselves authority, as though they were messengers from heaven. There are those who, with Houbigant, suppose a transposition in the word, the ח being put last instead of being first; and then it would mean to render smooth. But this does not suit the passage. The probable idea is what is given paraphrastically by the Sept., “who send forth the prophecies of the tongue;” they derived their prophecies from their own hearts and their own tongues, and said that they came from God. They took or used their tongues only, and at the same time professed to speak God’s words. Or we may consider the taking or using the tongue as meaning only profession, as though it was said, “who profess and say, ‘He saith.’”

The Syr. is, “who pervert their own tongues,” which means that they used them falsely; and the Targ., “who prophesy according to the will of their own heart.” — Ed.

It afterwards follows, And they say, נאם, nam, he saith. We know that it was a common thing for all the prophets to add, נאם יהוה, nam Jeve, the saying of Jehovah, or the word of Jehovah, in order to shew that they said nothing but what they had received from above. And if we read this verse as connected together, we shall find true what I have said — that the verb לקה, lekech, does not mean the smoothness or adulation used, but, the lofty vaunting of the false teachers, who wished to be deemed the organs of the Holy Spirit, and assumed to themselves all the authority of God. For their elation was this, that they confidently boasted that God himself had spoken, and said that it was the word; and they did this, that whatever they prattled might appear indisputed, though it was sufficiently evident that they falsely pretended the name of God.

He adds, thirdly, Behold, I am against those who prophesy dreams of falsehood It was indeed necessary to say here, that though the false teachers arrogated to themselves what alone belonged to the servants of God, they were yet mendacious. He afterwards adds, They narrate them, and cause my people to err by their falsehoods and their levity The meaning is, that however proudly they might, have pretended the name of prophets, they were yet impostors, who deceived the people by narrating to them their false dreams. The word dream is taken here in a good sense, but the word added to it, shews that they boasted of dreams which were only their own; and this is again confirmed when Jeremiah says, that they deceived the people by their falsehoods; and he adds, by their levity, The word is rendered “errors,” by the Sept.; “miracles,” by the Vulg.; “lasciviousness,” by the Syr.; and “rashness,” by the Targ. It comes from a verb which means to swell, to overflow. As a feminine noun it is only found here, and as a participial noun in two places, Judges 9:4, and Zephaniah 3:4, in which places it evidently means licentious persons; and I once thought that as used here it means licentiousness; see Note on Zephaniah 3:4, in vol. 4 on the Minor Prophets: but I now think that the meaning most suitable here is excess or overflowing in words — vaunting boasting. The false prophets boasted that they were prophesying in God’s name; they were telling lies, and boasting that they were sent by God. In this way they succeeded in leading astray the people, Venema renders it “vain boasting.”

Behold, I am against those who prophesy Lying dreams, saith Jehovah; And who declare them, that they may lead astray My people by their lies and by their vauntings.

Then follows a virtual denial of their vauntings, for God had “not sent’ nor “commanded” them; and the conclusion of the verse refers to their lies, for what they said would “not profit” the people. Thus we see a perfect correspondence between what is said in this and in the following verse, and the order is according to the usual style of the Prophets, it being reversed in the latter instance; their vauntings were false, because God did not send them; and their lies were vain, for they would not profit the people. — Ed. which some render “flattery.” I doubt not but that it means their inventions, which were vain, because they proceeded only from vain presumption.

He adds, Though I sent them not nor commanded them This negation ought especially to be noticed; for God shews how we are to form a judgment, when a question is raised respecting true and false teachers. Whatever, therefore, is without God’s command is like the wind, and will of itself vanish away. There is, then, no solidity in anything but in God’s command. Hence it follows, that all those who speak according to their own fancies are mendacious, and that whatever they bring forward has no weight in it; for God sets these two things in opposition the one to the other; on the one side are falsehood and levity, and on the other, his command and his call. It hence follows, that no one, except he simply obeys God and faithfully declares what he has received from him, can be of any account; for his whole weight is lighter than a feather, and all his apparent wisdom is falsehood.

At last he says, that they would not profit his people In which words he warns the people to shun them as the plague. But we see how the world indulges itself in this respect; for they who are drowsy seek to absolve themselves on the plea of ignorance, and throw the blame on their pastors, as though they were themselves beyond the reach of danger. But the Lord here reminded the people, that the teachers whom they received were pestilent; though for another reason he testified that they were useless, and that in order that he might shake off the vain confidence of the Jews, who were wont to set up this shield against all God’s threatenings, that their false teachers promised them wonderful things. It follows, —

Jeremiah 23:33

33. And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.

33. Quod si interrogaverint to populus hic, vel Propheta, vel Sacerdos, dicendo. Quod onus Jehovae? Tunc dices illis, Quod onus? Derelinquam vos, inquit Jehova.

It appears sufficiently evident from this passage, — that the contumacy of the Jews was so great, that they sought from every quarter some excuse for their insensibility, as though they could with impunity despise God when they rejected his word. For the devil by his artifice fascinates the reprobate, when he renders God’s word either hateful or contemptible; and whenever he can exasperate their minds, so that they hear not God’s word except with disdain and bitterness, he gains fully his object. The Jews, then, were led into such a state of mind, that they regarded God’s word with hatred; and they were thus alienated from all docility and from every care for religion. In short, the prophets, as it is well known, everywhere employ the word משא, mesha, which means a burden.

Now, a burden means a prophecy, which terrifies the despisers of God by threatening them with vengeance. As, then, their minds were exasperated, they called through hatred the word of God a burden, and used it as a proverbial saying, “It is a burden, a burden.” They ought to have been moved by God’s threatenings, and to have trembled on hearing that he was angry with them. The word burden, then, ought to have humbled them; but, on the contrary, they became exasperated, first, through haughtiness, then through an indomitable contumacy, and thirdly, they kindled into rage. We hence see how the expression arose, that the prophets called their prophecies burdens. God now severely condemns this fury, because they hesitated not thus openly to shew their insolence. It was surely a most shameful thing, that the word of God should be thus called in disdain and contempt, in the ways and streets; for they thus acted disdainfully and insolently against God; for it was the same as though they treated his word with open contempt. It was then no wonder that he reproved this fury with so much vehemence, by saying, But if this people ask thee, What is the burden of Jehovah?

This manner of asking was altogether derisive, when they said to Jeremiah and to other servants of God, “What is the burden?” that is, “What dost thou bring to us, what trouble is to come on us?” They thus not only spoke contemptuously of God’s word, but, as though this wickedness was not sufficient, they became, as I have said, irritated and exasperated. If, then, they ask thee, What is the burden? And he speaks not only of the common people, but of the very prophets and priests.

We hence learn how great a contempt for God then prevailed, so that there was no integrity either in the priestly or the prophetic order. It is indeed wonderful with what impudence they dared to boast themselves to be God’s servants, while they spoke with so much insolence! But the same thing happens in the world in our day; for we see that the ministers of Satan in no other way hold the world under their power, than by alluring the minds of the ungodly; and at the same time they cause God’s word to be hated, and say that it brings not only troubles, but also torments. Since, then, these unprincipled men, who thus lead with hatred and disdain the true doctrine, occupy pulpits, we need not wonder that the same evil prevailed in the ancient Church.

It follows: If a prophet or a priest ask thee, What is the burden of Jehovah? thou shalt say to them, What burden? I will forsake thee, saith Jehovah. This was a most grievous threatening, but it has not been well considered and rightly understood; for interpreters have overlooked the implied contrast between the presence and the absence of God. Nothing could have been more acceptable to the Jews than God’s silence. And yet in no other way does he more clearly show that he is a Father to us, caring for our salvation, than by familiarly addressing us. Whenever, then, the prophetic word is announced, we have a sure and a clear evidence of God’s presence, as though he wished to be connected with us. But when the ungodly not only reject so remarkable a benefit, but also furiously repel, as far as they can, such a favor, they desire and seek the absence of God. Therefore God says, “Ye cannot bear my word, by which symbol I shew that I am present with you; I will forsake you;” that is, “I will no longer endure this indignity, but I will depart from you; there shall be hereafter no prophecy.” The latter part of the verse is rendered by the Septuagint, “Ye are the assumption. (λὢμμα,) I will dash you to pieces, saith the Lord;” by the Vulgate, “Ye are the burden, I will surely cast you away, saith the Lord;” by the Syriac, “This is the word of the Lord; I will pluck you up, saith the Lord;” and by the Targum, “Such is the prophecy; I will cast you away, saith the Lord.”

Blayney considers that these words את-מח משא ought to be thus arranged אתם המשא, consistently with all the Versions and the Targum; the letters are the same, only differently connected. This, doubtless, is the right reading, though not found in any MS.; both the Versions and the sense being in its favor. Then as to the verb, the most suitable meaning here is to cast off, as Blayney renders it. The verse then would read as follows, —

33. And when ask thee shall this people, Or a prophet or a priest, saying, “What is the burden of Jehovah?” Then say to them, “Ye are the burden;” And I will cast you off; saith Jehovah.

It was a suitable answer to mockers, who made, as it were, a sport of the true Prophets. — Ed.

At the first view this was not deemed grievous to the Jews; for as I have said, the ungodly desire nothing more than that God should be silent, and they thought that they had gained their greatest happiness, when with consciences lulled to sleep they indulged themselves in their filth. It was then their chief wish that God should depart from them. But yet there was nothing more to be dreaded. The Prophet then shews here that they were extremely infatuated and wholly fascinated by the devil, for they could desire nothing more dreadful than that God should depart from them; as though he had said, “My word is a weariness to you, and I in my turn will now avenge myself, for I am weary of forbearing you, when I see that you can by no means be healed; and as I have been hitherto assiduous in instructing you, and have found you unteachable, I will now in my turn leave you.” It follows, —

Jeremiah 23:34

34. And as for the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house.

34. Et propheta et sacerdos et populus qui dixerit, Onus Jehovae, visitabo super virum illum (hoc est, quicunque fuerit, sive propheta, sive sacerdos, sive homo quispiam vulgaris, visitabo super virum illum,) et super domum ejus.

Prophecy might indeed have been called a burden, when anything sad was announced; but it might also have been so called, when men were aroused to fear God, or when they were exhorted to repent. But God has a reference here to that wicked impiety, when men dared in ridicule to call any prophecy a burden. And hence it appears, that they were all so given up to their sins, that the very name of God’s judgment was hated by them. We now then perceive the Prophet’s meaning when he said, that God would punish all those who called his word a burden; for the Prophets themselves were wont to speak thus; and we find that Jeremiah in many places used this word. He does not then speak here generally, but points out, as by the finger, a vice which prevailed; for the Jews had so hardened themselves in hatred to sound doctrine, that they said, “He! these Prophets do nothing but terrify us by threatenings and by denouncing ruin on us; and what will be the end of all this?” God says, that he would take punishment on all who thus spoke and on all their families. It hence appears how much he abominated this blasphemy; and hence also we see how precious to God is the honor of his word; for it is not of every kind of sin that God speaks when he extends his vengeance to posterity. It is the same thing as though Jeremiah had said, “It is altogether intolerable, when men became irritated and exasperated against God’s word.” And yet this evil is not an evil of one age only. We see that the Israelites ever complained of God’s rigor; hence that saying,

“The ways of the Lord are not tortuous, but rather your ways, O house of Israel.” (Ezekiel 18:25.)

And here we must notice the wickedness of the human mind; for God, as it has been before stated, has nothing else in view by calling us to himself, but to make us partakers of eternal life and salvation. It is then God’s design to receive us for the purpose or saving us; this is the end intended by, all the prophets; and hence the Prophet called before the word of God wheat; but what is done by men? They despise this favor; and not only so, but turn food into poison and cease not to provoke God’s wrath. He was, therefore, constrained to threaten them. When he finds us teachable, he allures us to himself even with paternal kindness. But when we provoke him to wrath, we in a manner force him to put on another character, according to what he says, that he will be refractory towards the refractory. (Psalm 18:26.) Yet we complain when God deals rigidly with us. We cease not to carry on war with him; but when he restrains and checks our insolence, we immediately expostulate with him, as though he were too severe and his word offended us. Whence is this offense? even from our obstinate wickedness. Were men to put an end to their sinful course, the Lord would change his manner of dealing with them, and gently treat them and foster them as chickens under his wings; but this they suffer not; nay, they reject such a treatment as much as they can. Hence it is, that they abhor the name of God and his word. What then is the excuse for the complaint, when they say that God is too rigorous, as though his word were a burden? There is none; for they are themselves refractory against God, and thus his word becomes a hammer to break their heads, to shatter and destroy them. We now see the reason why God not only declares that he was angry with these ungodly despisers of his word, but also denounces the same vengeance on their posterity. The beginning of this verse will read better in connection with the last, in apposition with “you” whom the Lord threatened to cast off, —

Then say to them, “Ye are the burden;” And I will cast you off, saith Jehovah —

34. Even the prophet and the priest and the people: Who will say, “The burden of Jehovah,” Yea, I will punish that man and his house.

Notice here the change of order in the words; in the preceding verse we find “the people and the prophet and the priest;” but here, “the prophet and the priest and the people.” Whoever he might be, whether a prophet or a priest or one of the people,” that man was to be punished. — Ed.

Jeremiah 23:35

35. Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken?

35. Sic dicetis quisque ad socium suum, et quisque ad fratrem suum, Quid respondit Jehova? Et quid loquutus est Jehova?

Here the Prophet explains himself more clearly; he shews why God would not have his word to be called a burden. Why so? because they in a manner closed the way, so that they derived no benefit from God’s word, while they regarded it with disdain and hatred; for the word burden was an obstacle, so that they gave no access to God, nor opened their ears to hear his word. God then bids them to come with empty and sincere hearts; for it is a real preparation for a teachable spirit, when we acknowledge that we ought to believe in God’s word, and also when we are not possessed by a perverse feeling which forms a prejudice and in a manner holds us bound, so that we are not free to form a right judgment.

The import of the passage then is this, that the Jews, renouncing their blasphemies, were to prepare themselves reverently to hear God’s word, for hearing is due to God; and then that this word was to be heard with sincere hearts, so that no weariness, nor pride, nor hatred, nor any depraved feeling, might hinder his word from being believed and reverently heard by all. This then is what the Prophet means when he says, “Ye shall hereafter change your impious expression, and shall say, What has Jehovah answered? what has Jehovah spoken?” That is, they shall not themselves close the door, but willingly come to the school of God, being meek and teachable, so that nothing would hinder them from rendering honor to God and from embracing his word, that they might be terrified by his threatenings, and that being allured by his promises they might devote themselves wholly to him.

PRAYER

Grant, Almighty God, that as nothing is better for us or more necessary for our chief happiness, than to depend on thy word, for that is a sure pledge of thy good will towards us, — O grant, that as thou hast favored us with so singular a benefit, which thou manifest to us daily, we may be attentive to hear thee and submit ourselves to thee in true fear, meekness, and humility, so that we may be prepared in the spirit of meekness to receive whatever proceeds from thee, and that thus thy word may not only be precious to us, but also sweet and delightful, until we shall enjoy the perfection of that life, which thine only-begotten Son has procured for us by his own blood. — Amen.

Lecture Ninety-First

Jeremiah 23:36

36. And the burden of the LORD shall ye mention no more: for every man’s word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God

36. Et oneris, Jehovae non recordabimini amplius, quia onus erit cuique sermo ejus; et pervertistis sermones Dei vivi, Jehovae exercituum, Dei nostri.

Jeremiah goes on with the same subject, that every one ought calmly and meekly to hear God speaking, he said, as we saw yesterday, that the prophets were to be asked as to what God had spoken and what he had answered; he thereby intimated that there must be docility, in order that God’s word may obtain credit, authority, and favor among us. He again repeats, that the word burden could not be endured by God; for, as we explained yesterday, this word was used commonly by the Jews as expressive of hatred or disdain, being as they were unwilling to receive sound doctrine.

In forbidding them to mention the word burden, it was the same thing as though he had said, “Let not this form of speaking be any longer in use among you.” He then adds, For to every one his word shall be his burden. By these words he shews that what is bitter in prophecies is as it were accidental; for God has nothing else in view in addressing men, but to call them to salvation. The word of God then in itself ought to be deemed sweet and delightful. Whence then is this bitterness and hatred towards it? even from the wickedness of men alone. As when a sick person, eating the most wholesome food finds it turned into poison, the cause being in himself; so it is with us, it is our own fault that the word of God becomes a burden. It was, moreover, the Prophet’s design to shew that the Jews had no reason to complain that prophecies were grievous to them, and always announced some trouble; for God wishes to address men with lenity and kindness, but he is forced by their wickedness to deal sharply with them. The Prophet seems, however, to go still farther, as though he had said, “Though prophecies should cease, yet every one shall be a prophet to himself; for as they murmur against God, and cannot bear his judgment, however silent God’s ministers may be, they will yet afford a sufficient cause for condemnation, who dare thus to rise up against God.”

We now see the design of the Prophet in saying, Ye shall no more mention the burden of Jehovah; that is, “This shameful proverb, which brands God’s word with disgrace, shall no more be used by you; this wicked practice shall cease, for else to every one of you; his word shall be a burden;” so the causal particle כי, ki, is to be rendered. But if another sense be preferred, I feel no objection, that is, that they ought to have considered the reason why God did not deal more mildly with them; which was, because they were of a perverse disposition, and thus they refused the paternal kindness which he was prepared to shew, provided they received it. This sentence, as given by the Sept. and Vulg., bears the meaning first mentioned by Calvin, but another, as given by the Syr., “for the word, let it be to man his prophecy,” that is, the Lord’s prophecy. The meaning of which seems to be, that the burden, or prophecy, ought to be deemed by every man as the word of God, or ought to be called his word; it was no longer to be called burden, but God’s word. According to Calvin and many others, the meaning is, “the word, or the phrase,” the burden of the Lord, “which ye use in derision, shall really be a burden to you.” The כי in this case must be rendered else or otherwise. But the following words do not well connect; and as punishment in case of disregarding the injunction here given is afterwards especially specified, to mention it here seems improper. I am therefore inclined to regard the two last clauses as including reasons for the prohibition; and I give this version,

36. And “the burden of Jehovah” ye shall no more mention; For the burden, it is become to every one his word; And ye have perverted the words of the living God, Of Jehovah of hosts, our God.

The word burden was used by all, it had become a common word; and by using it in derision, they turned the words of the living God into contempt, instead of receiving them as his words and obeying them. This was the process, they first ridiculed them, and then despised and neglected them. Hence God prohibited the use of the expression, “the burden of Jehovah.” The only objection to the rendering above is, that היה, a future, is rendered as a present, “it is become;” but this is what is often done. Besides, כי is sometimes conversive as well as the ו. — Ed

This passage is entitled to special notice, for we see how the greater part cannot bear threatenings and terrors when announced to them. Hence they entertain contempt and hatred towards heavenly doctrine; and yet none consider why God so often threatens and terrifies them in his word. For if men ceased to sin, God would cease to contend with them; but when they continually provoke him, is he to be silent? and further, are his prophets to suffer everything just to be violated, and God himself to be despised? Let us then know that the fault is in us when God seems to deal rigidly with us, for we do not allow him to use such a paternal language as he always would, were it not that we put a hinderance in the way.

The Prophet also adds, For ye have corrupted the words of the living God, of Jehovah of hosts our God So ought the words to be rendered. Here he justly accuses them, that they perverted the words of God, and in two ways, because they constrained God by their wickedness to speak otherwise than he wished, and also, because they were preposterous interpreters of his dealings. For though God may severely chastise us, yet it is our duty to receive his reproofs with a meek spirit, as they are necessary for us; but when we murmur and become refractory, we pervert the word of God. We hence see that the word of God is not only perverted in one way, but when we furiously oppose him, we prevent him to deal gently and kindly with us; and we do the same when we submit not to his reproofs, but rage against him whenever he summons us to judgment. And as their wantonness was in this instance so great, the Prophet here sets up against them in express terms the power of God.

He says first, that he is the living God; and by this term he reminded them that the ungodly, who vomited thus their blasphemies against him, would not go unpunished; “See,” he says, “with whom ye have to do; for you contend with the living God; this audacity will rebound on your own heads; ye then carry on a fatal war.” He, secondly, adds, that he is Jehovah of hosts; by which expression he again shews his power. And, thirdly, he says, that he is the God of that people; as though he had said, that not only their impiety was madness in daring to contend with God, but that it was also connected with ingratitude; for God had adopted them as his people, and had promised to be their God.

We now then see the design of the Prophet; he first warned them not to entertain hatred in their hearts to prophetic doctrine; secondly, he shewed that the whole fault was in themselves, as they constrained God to deal severely with them; and further, that they perverted the word of God, being false interpreters of it, and closing the door against his kindness when he invited all the pious and the teachable; and lastly, he exalts God’s power and commends his goodness, that he might thus aggravate the sin of the people in daring to carry on war with God himself, and in despising the favor conferred on them. It follows, —

Jeremiah 23:37

37. Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?

37. Sic dices Prophetae, Quid respondit tibi Jehova? Et quid loquutus est tibi Jehova?

He repeats what we noticed yesterday, and almost in the same words. The meaning is, that if we desire to profit in God’s school, we must beware lest our minds be preoccupied by any corrupt feeling. For whence is it that God’s word is not savored by us, or excites in us a bitter spirit? even because we are infected by some sinful lust or passion which wholly corrupts our judgment. God then would have us to come to him free from every vicious disposition, and to be so teachable as to inquire only what he teaches, what he may answer to us; for whosoever becomes thus disentangled and free, will doubtless find the prophetic doctrine to be for his benefit. There is then but one cause why God’s word does not profit us, but on the contrary is injurious and fatal to us, and that is, because we seek not what God speaks, that is, because we are not teachable, nor come to learn, but either sloth, or contempt, or ingratitude, or perverseness, or something of this kind, bears rule in us.

Now he says here, that the prophets ought to be asked as to what God speaks, or as to what he may answer “Thus shalt thou say to the Prophet,” that is, every one of you. The singular is used, as is the case often, instead of the plural. The Syr. indeed adopts the plural, “Thus shall ye say,” etc. They are here directed how to address a Prophet. — Ed. In these words he exculpates God’s faithful servants; for if a hearer is ready to obey, he will find from a faithful teacher what may justly please and do him good. In short he shews that there is nothing wrong in the prophets when their doctrine does not please us, but that this happens because we do not regard what Jeremiah here reminds us of, that we ought to hear God that we may learn, and that we may obey his voice. It follows, —

Jeremiah 23:38-39

38. But since ye say, The burden of the LORD; therefore thus saith the LORD, Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD;

38. Quod si onus Jehovae dixeritis, propterea sic dicit Jehovah, Ne dicatis hoc verbum (hoc est, ne proferatis hunc sermonem) onus Jehovae; et misi ad vos (sed debet resolvi oratio, quum miserium ad vos,) et ne dicatis, onus Jehovae:

39. Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence:

39. Propterea ecce ego et tollam vos tollendo (vel, obliviscar vestri obliviscendo, ut alii vertunt; tertia est sententia, obliviscar vestri, ut tollam, vel, ad tollendum,) et evellam vos (vel, projiciam, melius; alii vertunt, relinquam, male,) et urbem hanc, quam dedi vobis et patribus vestris, a facie mea.

Here the Prophet confirms what he had said, for God might have seemed to be too indignant, having been so grievously offended at one short expression. The Jews had borrowed from the prophets themselves, when they called prophecies burdens, as we have already said, and as we find in many places. Now as the lubricity of language is great, though the Jews might have done wrong as to one word, it might yet have appeared an insufficient reason for the punishment which God threatened to inflict. But the Prophet here shews that God was justly angry with them, for he had sent to them, and often warned them not to use this form of speaking, which was a manifest evidence of their impiety. As then they had thus disregarded God and his warnings, was it an excusable mistake? In short, Jeremiah shews that they had not erred inconsiderately, as it often happens as to those who speak rashly and thoughtlessly, but that this perverted way of speaking proceeded from determined wickedness, from a wish to affix some mark of disgrace to God’s word; and thus they acted in disdain towards God himself. This then is the import of the words.

If ye shall say, even when I warn you not to speak in this manner; if then ye persevere in this obstinacy, Behold I, etc.; God here declares that he would take vengeance. As to this sentence, most interpreters derive the verb from נשה, nushe, making ה, he, the final letter; but I doubt the correctness of this; yet if this explanation be adopted, we must still hold that the Prophet alludes to the verb, to take away, which immediately follows. But I am disposed to take another view, that God would by removing remove them. It must be noticed that the word משא, mesha, which has often been mentioned, comes from the same root; משא, mesha, a burden, is derived from נשא, nusha, to remove or take away. As therefore this proverb was commonly used, that prophetic doctrine ever brought some burden and trouble, God answers, “I will take you away;” that is, “ye shall find by experience how grievous and burdensome your wickedness is to me, it shall rebound on your heads; ye have burdened and treated with indignity my word, and I will treat you with indignity,” but in what manner? I will take you away even by taking you away. If any one approves more of the sense of forgetting, let him follow his own judgment; but that explanation appears to me unmeaning, “I will forget you,” except נשא, nusha, be taken in the second place as signifying to take away. “I will forget you, that I may take you away.” The variety in the Versions as to this clause, and the different constructions given of it by expositors, seem to intimate some derangement in the text, and the text itself as it now exists, (and there are no different readings,) is not according to the Hebrew idiom; for הנני, “behold me,” is commonly, if not uniformly, followed by a participle and then by a verb, preceded by ו conversive in the past tense. See Jeremiah 9:7; Jeremiah 10:18; Jeremiah 16:16. This is not the case here. Besides, when a verb, and the same verb as a gerund are put together, which is no uncommon thing, the gerund in general, if not always, precedes the verb; not so here, if we take נשיתי, as most do, to be from נשא. These anomalies are evident in the text as it now stands. Suppose the misplacing of one word, and put נשא after הנני, and the sentence will be perfectly grammatical, and the version would be as follows, —

Therefore, behold, I will carry off and let you go; Yea, I will dismiss you and the city, Which I gave to you and to your fathers, From my presence.

Alluding to burden, he says that he would carry them off as one carries a burden, and then let them go, or throw them down: the verb נשה means to loosen, to disengage one’s self from a thing, to remit, to let go. Then נמש has a similar meaning, to set loose, to relax, to set free, to dismiss, to cast off; which intimates that he would not suffer them to continue as it were in his presence. It is the same verb as in Jeremiah 23:33 — Ed

He adds, And I will pluck you up; which some render, “I will forsake you,” but they seem not to understand what the Prophet intended; for he declares something more grievous and more dreadful than before, when he says, I will pluck you up; and yet this sense does not satisfy me. The verb נטש, nuthash, means to extend, and metaphorically to cast far off; and casting off or away seems to suit the passage best. God then would not only remove or take away the Jews from their own place, but would also cast them far off into distant countries. He thus denounces on them an exile, by which they were to be driven as it were into another world. For had they dwelt in the neighborhood, it would have been more tolerable to them, but as they were to be driven away, as by a violent storm to the farthest and remotest regions, it was much more grievous.

He afterwards says, And the city also which I gave to you and to your fathers The verbs, to cast away and to pluck up, do not well suit stones; but as to the sense, it may rightly be said that God would take away the city with its inhabitants, as though they were driven away by the wind. And this was added designedly, for the Jews relying on this promise, “This is my rest for ever, here will I dwell,” thought it impossible that the sanctuary of God would ever be destroyed. As then this vain confidence deceived them, that the city which God had chosen as his habitation would stand always, the Prophet expressly adds that the city itself would perish.

And it is also added, that it was given to them and their fathers He anticipates all objections, and shakes off from the Jews the vain hope by which they were inebriated, even that the city was given perpetually to them, and that God resided there to defend them; “This donation,” he says, “will not keep you nor the city itself from destruction.” He adds, From my presence; for it was customary for them to pretend God’s name, when they sought to harden their hearts against the threatenings of the prophets; but God here answers them and says, from my presence; as though he had said, “In vain do ye harbor the thought respecting the perpetuity of the city and the Temple; for this depends on my will and good pleasure. As ye then stand or fall as it seems right to me, I now declare that ye shall be ejected and wholly removed from my presence.” It follows, —

Jeremiah 23:40

40. And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.

40. Et ponam super vos opprobrium aeternum, et opprobria (est quidem aliud verbum, dedecora) aeterna, quod oblivioni non tradetur (potest referri ad utrunque membrum: nam in plurali numero ponit כלמות, It is singular in three MSS., and in all the early Versions, and the Targum; and the verb which follows requires it to be so, —

40. And I will bring on you a perpetual reproach, And a perpetual shame, which shall not be forgotten.

The word for “shame” is stronger than that for “reproach,” as Parkhurst tells us; but shame is the feeling, and is rendered sometimes confusion, and reproach is what is outwardly disgraceful. The Sept. and Vulg. have reproach and disgrace, by which the distinction is not marked. The reproach or disgrace was to be such as to create such a shame as would never be forgotten. The outward reproach is mentioned first, and then the shame that it would occasion. — Ed et postea addit verbum singulare, oblivioni non tradetur; sed potest, quemadmodum dixi, hoc extendi ad totum complexum.

What is here contained is, that though the Jews justly gloried for a time in being the peculiar people of God, yet this would avail them nothing, as they had divested themselves of that honor in which they had excelled, by the abnegation of true religion. Here then the Prophet strips the Jews of that foolish boasting with which they were inflated when they said that they were the people of God, and threatens that God having taken away their glory would make them lie under perpetual shame.

We at the same time know, that such threatenings are to be restricted as to time, they extend only to the coming of Christ; for the Church of God could not have been doomed to eternal reproach. But as to hypocrites, as there was no repentance, so they never obtained pardon; but God delivered his own from eternal reproach when Christ the Redeemer appeared; yet these words are to be understood as rightly addressed to the ungodly despisers of God. Now follows, —

CHAPTER 24

Jeremiah 24:1-2

1. The LORD shewed me, and, behold, two baskets of figs were set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.

1. Videre me fecit (ostendit mihi visionem) Jehova, et ecce duo calathi ficuum positi coram Templo Jehovae, postquam transtulerat Nebuchadne-zer, rex Babylonis, Jechoniam, filium Joakim, regem Jehudah, et principes Jehudah, et artificem et inclusorem (vel, sculptorem) What this word exactly means it is difficult to know; it is rendered differently in the Versions and in the Targ. It is rendered here by the Sept. “prisoners,” and in 2 Kings 24:14 and 16, “encloser, or joiner — συγκλείς;” by the Vulg. in three places, “clausor,” and “inclusor — closer and incloser,” and also in Jeremiah 29:2. The word is not found elsewhere. The Targ. renders it “porters,” and the Syr. “soldiers.” As the word “artificer,” or mechanic, includes workers in wood and iron, that is, carpenters and smiths, it is probable that מסגר means workers in embroidery, sculpture, and jewellery, Parkhurst was disposed to render it a setter, or incloser of precious stones; but Blayney renders it an armourer, who made the coats of mail which inclosed the body, as the word from which it comes means to inclose. It probably includes all engaged in the curious works of art, especially the three branches before mentioned. Perhaps the best modern word for it would be, the artist, —

“after Nebuchadrezar, the king of Babylon, removed Jeconiah, the son of Jehoiakim, the king of Judah, and the princes of Judah, and the mechanic and the artist, from Jerusalem, and brought them to Babylon.”

— Ed. e Jerusalem, et ab-duxerat eos Babylonem:

2. One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.

2. Calathus unus ficuum bonarum valde, sicuti sunt ficus praecoces; et alter calathus ficuum malarum valde, quae non comederentur propter malitiam (hoc est, adeo malae erant.)

CHAPTER 23

Jr 23:1-40. The Wicked Rulers to Be Superseded by the King, Who Should Reign over the Again United Peoples, Israel and Judah.

This forms the epilogue to the denunciations of the four kings, in Jr 21:1-22:30.

1. pastors--Shallum, Jehoiakim, Jeconiah, and Zedekiah (Eze 34:2).

2. Ye have not ... visited them ... I will visit upon you--just retribution. Play upon the double sense of "visit." "Visit upon," namely, in wrath (Ex 32:34).

3-4. Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both "Judah" and "Israel" (compare Jr 23:6); also "out of all countries," in this verse and Jr 23:8; also, "neither shall they be lacking," that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16, 17; Joh 10:28; 17:12). As to the literal Israel also, see Jr 32:37; Is 54:13; 60:21; Eze 34:11-16.

shepherds ... shall feed them--(Jr 3:15; Eze 34:23-31). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.

5. As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel (Is 49:3).

unto David--Hengstenberg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (De 18:18; Psa 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Is 11:1 with the then poor and unknown "Jesse."

righteous Branch--"the Branch of righteousness" (Jr 33:15); "The Branch" simply (Zec 3:8; 6:12); "The Branch of the Lord" (Is 4:2).

prosper--the very term applied to Messiah's undertaking (Is 52:13, Margin; Is 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (Is 53:11; Da 9:24; Zec 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (1Co 1:30), so that we become "the righteousness of God in Him" (Ro 10:3, 4; 2Co 5:19-21; Php 3:9).

execute judgment and justice in the earth--(Psa 72:2; Is 9:7; 32:1, 18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (Jr 3:17, 18). In some passages He is said to come to judge, in others to reign. In Mt 25:34, He is called "the King." Psa 9:7 unites them. Compare Da 7:22, 26, 27.

6. Judah ... Israel ... dwell safely--Compare Jr 33:16, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jr 32:37; De 33:28; Is 54:1-17; 60:1-22; 65:17-25; Zec 14:11).

shall be called, the Lord--that is, shall be (Is 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Ge 22:14; Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (1Ti 3:16).

our--marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mt 22:42-45).

Righteousness--marks His Godhead, for God alone can justify the ungodly (compare Ro 4:5; Is 45:17, 24, 25).

7-8. Repeated from Jr 16:14, 15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Jr 23:3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Is 11:11; Joe 3:6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.

9. because of the prophets--so the Masorites and Targum. But Vulgate, Septuagint, &c., make this the inscription of the prophecy, Concerning the Prophets: as in Jr 46:2; 48:1; 49:1. Jeremiah expresses his horror at the so-called "prophets" not warning the people, though iniquity so fearfully abounded, soon to be followed by awful judgments.

bones shake--(Ha 3:16).

drunken--God's judgments are represented as stupefying like wine. The effects of the Holy Spirit also are compared to those of wine (Ac 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (Lu 1:15). It was necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine.

because of ... words of ... holiness--because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.

10. adulterers--spiritual, that is, forsakers of God, Israel's true Husband (Is 54:5) for idols, at the instigation of the false "prophets" (Jr 23:9, 15). Literal adultery and fornication, the usual concomitants of idolatry, are also meant.

swearing--Maurer, &c., translate, "Because of the curse (of God on it), the land mourneth" (De 27:15-26; 28:15-68; Is 24:6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (2Ki 22:11, &c.). But Ho 4:2, 3, favors English Version (compare Jr 12:4). A drought was sent by God on the pastures ("pleasant places," oases) in the desert, on account of the "profaneness" of the priests, prophets, and people (Jr 23:11).

course ... evil--They (both prophets and people) rush into wickedness (Jr 23:21; Is 59:7).

force ... not right--Their powers are used not on the side of rectitude, but on that of falsehood.

11. profane--(Eze 23:39; Zep 3:4).

in my house--(Jr 7:30). They built altars to idols in the very temple (2Ki 23:12; Eze 8:3-16). Compare as to covetousness under the roof of the sanctuary, Mt 21:13; Joh 2:16.

12. slippery ways in ... darkness--Their "way" is their false doctrine which proves fatal to them (Jr 13:16; Psa 35:6; Pr 4:19).

I will bring evil ... visitation--still more calamities than those already inflicted. See on Jr 11:23; "visitation," namely, in wrath.

13. folly--literally, "insipidity," "unsavouriness" (Job 6:6), not having the salt of godliness (Col 4:6).

in Baal--in the name of Baal; in connection with his worship (see Jr 2:8).

caused ... to err--(Is 9:16).

14. "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry.

strengthen ... hands of evildoers--(Eze 13:22).

as Sodom--(De 32:32; Is 1:10).

15. gall--poison (see on Jr 8:14; Jr 9:15).

16. make you vain--They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (Jr 2:5; 2Ki 17:15; Jon 2:8), [Gesenius]. Rather, "they delude you with vain promises of security" (Jr 23:17; compare Psa 62:10) [Maurer].

of their own heart--of their own invention (Jr 23:21; Jr 14:14).

17. say still--Hebrew, "say in saying," that is, say incessantly.

peace--(Jr 6:14; Eze 13:10; Zec 10:2).

imagination--Hebrew, "obstinacy."

no evil--(Mi 3:11).

18. A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Jr 23:22; Job 15:8). The spiritual man alone has the privilege (Ge 18:17; Psa 25:14; Am 3:7; Joh 15:15; 1Co 2:16).

19. So far from all prosperity awaiting the people as the false prophets say (Jr 23:17), wrath is in store for them.

grievous--literally, "eddying," whirling itself about, a tornado. In Jr 30:23, "continuing" is substituted for "grievous."

fall grievously--it shall be hurled on.

20. in ... latter days--that is, "the year of their visitation" (Jr 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (De 32:29); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last "consider" their sin and turn to Messiah "perfectly" (Ho 3:5; Zec 12:5, 10-14; Lu 13:35).

21. sent ... spoken--"sent" refers to the primary call: "spoken" to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor's office [Calvin].

22. stood in ... counsel--(Jr 23:18).

they should have turned them from their evil way--They would have given such counsels to the people as would have turned them from their sins (Jr 25:5; Is 55:11), and so would have averted punishment. Their not teaching the law in which God's counsel is set forth proves they are not His prophets, though they boast of being so (Mt 7:15-20).

23. Let not the false prophets fancy that their devices (Jr 23:25) are unknown to Me. Are ye so ignorant as to suppose that I can only see things near Me, namely, things in heaven, and not earthly things as being too remote?

24. (Psa 139:7, &c.; Am 9:2, 3).

fill heaven and earth--with My omniscience, providence, power, and essential being (1Ki 8:27).

25. dreamed--I have received a prophetic communication by dream (Nu 12:6; De 13:1, &c. Joe 2:28).

26. prophets--a different Hebrew form from the usual one, "prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer is given in Jr 23:29-34.

27. They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.

fathers ... for Baal--(Jud 3:7; 8:33, 34).

28. God answers the objection which might be stated, "What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaff: do not reject the wheat because of the chaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, Me and My law (Jr 23:27).

that hath a dream--that pretends to have a divine communication by dream, let him tell it "faithfully," that it may be compared with "my word" (2Co 4:2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (Psa 1:4; Ho 13:3).

29. As the "fire" consumes the "chaff," [Jr 23:28], so "My word" will consume the false prophets (Mt 3:12; He 4:12). "My word" which is "wheat" [Jr 23:28], that is, food to the true prophet and his hearers, is a consuming "fire," and a crushing "hammer" (Mt 21:44) to false prophets and their followers (2Co 2:16). The Word of the false prophets may be known by its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (Jr 20:9). The "hammer" symbolizes destructive power (Jr 50:23; Na 2:1, Margin).

30. steal my words--a twofold plagiarism; one steals from the other, and all steal words from Jehovah's true prophets, but misapply them (see Jr 28:2; Joh 10:1; Re 22:19).

31. use--rather, "take" their tongue: a second class (compare Jr 23:30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say, He (Jehovah) saith: they bungle in the very formula instead of the usual "Jehovah saith," being only able to say "(He) saith."

32. Third class: inventors of lies: the climax, and worst of the three.

lightness--wanton inventions (Zep 3:4).

not profit--that is, greatly injure.

33. What is the burden--play on the double sense of the Hebrew: an oracle and a burden. They scoffingly ask, Has he got any new burden (burdensome oracle: for all his prophecies are disasters) to announce (Mal 1:1)? Jeremiah indignantly repeats their own question, Do you ask, What burden? This, then, it is, "I will forsake you." My word is burdensome in your eyes, and you long to be rid if it. You shall get your wish. There will be no more prophecy: I will forsake you, and that will be a far worse "burden" to you.

34. The burden--Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.

35. The result of My judgments shall be, ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a divine response or word. "What hath the Lord answered?"

36. every man's word ... his burden--As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word.

living God--not lifeless as their dumb idols, ever living so as to be able to punish.

39. I will ... forget you--just retribution for their forgetting Him (Ho 4:6). But God cannot possibly forget His children (Is 49:15). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [Calvin]. Compare Jr 23:36: "every man's word shall be his burden."

40. not be forgotten--If we translate Jr 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.

Wo be unto the pastors - There shall a curse fall on the kings, princes, priests, and prophets; who, by their vicious conduct and example, have brought desolation upon the people.

Ye have scattered my flock - The bad government both in Church and State was a principal cause of the people's profligacy.

I will raise unto David a righteous Branch - As there has been no age, from the Babylonish captivity to the destruction of Jerusalem by the Romans, in which such a state of prosperity existed, and no king or governor who could answer at all to the character here given, the passage has been understood to refer to our blessed Lord, Jesus Christ, who was a branch out of the stem of Jesse; a righteous king; by the power of his Spirit and influence of his religion reigning, prospering, and executing judgment and justice in the earth.

In his days Judah shall be saved - The real Jew is not one who has his circumcision in the flesh, but in the spirit. The real Israel are true believers in Christ Jesus; and the genuine Jerusalem is the Church of the first-born, and made free, with all her children, from the bondage of sin, Satan, death, and hell. All these exist only in the days of the Messiah. All that went before were the types or significators of these glorious Gospel excellencies.

And this is his name whereby he shall be called The Lord Our Righteousness - I shall give the Hebrew text of this important passage: וזה שמו אשר יקראו יהוה צדקנו vezeh shemo asher yikreo Yehovah tsidkenu, which the Septuagint translate as follows, Και τουτο το ονομα αυτον ὁ καλεσει αυτον Κυριος, Ιωσεδεκ, "And this is his name which the Lord shall call him Josedek." Dahler translates the text thus: -

Et voici le nom dont on l'appellera:

L'Eternel, Auteur de notre felicite. "And this is the name by which he shall be called;

The Lord, the Author of our happiness."

Dr. Blayney seems to follow the Septuagint; he translates thus, "And this is the name by which Jehovah shall call him, Our Righteousness."

In my old MS. Bible, the first English translation ever made, it is thus: -

And this is the name that thei schul clepen him: oure rigtwise Lord.

Coverdale's, the first complete English translation of the Scriptures ever printed, (1535), has given it thus: -

And this is the name that they shall call him: even the Lorde oure rightuous Maker.

Matthews (1549) and Becke (1549) follow Coverdale literally; but our present translation of the clause is borrowed from Cardmarden, (Rouen, 1566), "Even the Lord our righteousness."

Dr. Blayney thus accounts for his translation: - "Literally, according to the Hebrew idiom, 'And this is his name by which Jehovah shall call, Our Righteousness;' a phrase exactly the same as, 'And Jehovah shall call him so;' which implies that God would make him such as he called him, that is, our Righteousness, or the author and means of our salvation and acceptance. So that by the same metonymy Christ is said to 'have been made of God unto us wisdom, and righteousness and sanctification, and redemption,' 1Cor 1:30. "I doubt not that some persons will be offended with me for depriving them, by this translation, of a favourite argument for proving the Divinity of our Savior from the Old Testament. But I cannot help it; I have done it with no ill design, but purely because I think, and am morally sure, that the text, as it stands, will not properly admit of any other construction. The Septuagint have so translated before me, in an age when there could not possibly be any bias or prejudice either for or against the fore-mentioned doctrine, a doctrine which draws its decisive proofs from the New Testament only."

Dahler paraphrases, - "This Prince shall be surnamed by his people, 'The Lord, the author of our happiness.' The people shall feel themselves happy under him; and shall express their gratitude to him."

I am satisfied that both the translation from Cardmarden downwards, and the meaning put on these words, are incorrect. I prefer the translation of Blayney to all others; and that it speaks any thing about the imputed righteousness of Christ, cannot possibly be proved by any man who understands the original text. As to those who put the sense of their creed upon the words, they must be content to stand out of the list of Hebrew critics. I believe Jesus to be Jehovah; but I doubt much whether this text calls him so. No doctrine so vitally important should be rested on an interpretation so dubious and unsupported by the text. That all our righteousness, holiness, and goodness, as well as the whole of our salvation, come by Him, from Him, and through Him, is fully evident from the Scriptures; but this is not one of the passages that support this most important truth. See on Jeremiah 33 (note).

The Lord liveth which brought up - See on Jer 16:14 (note), Jer 16:15 (note).

Mine heart within me is broken because of the prophets - The first word of this clause is לנבאים lannebiim, which we incorporate with the whole clause, and translate, "Because of the prophets." But as a new prophecy begins here, it is evident that the word is the title to this prophecy; and is thus distinguished both by Blayney and Dahler, Concerning The Prophets. This discourse was delivered probably in the reign of Jehoiakim.

All my bones shake - He was terrified even by his own message, and shocked at the profanity of the false prophets.

The land is full of adulterers - Of idolaters. Of persons who break their faith to ME, as an impure wife does to her husband.

The pleasant places of the wilderness are dried up - He speaks here, most probably, in reference to dearth. Profane oaths, false swearing, evil courses, violence, etc., had provoked God to send this among other judgments; see Jer 23:19.

In my house - They had even introduced idolatry into the Temple of God!

I have seen folly in the prophets of Samaria - This was not to be wondered at, for their religion was a system of corruption.

I have seen also in the prophets of Jerusalem - That is, the prophets of Jerusalem, while professing a pure faith, have followed the ways, and become as corrupt as the prophets of Samaria.

They are all of them unto me as Sodom - Incorrigible, brutish sinners, who will as surely be destroyed as Sodom and Gomorrah were.

Hearken not unto the words of the prophets - That is, of those who promise you safety, without requiring you to forsake your sins and turn unto the Lord; see Jer 23:17.

Who hath stood in the counsel of the Lord - Who of them has ever received a word of prophecy from me? My word is not in them.

Behold, a whirlwind - The simoom: the hot pestilential wind blowing from the south, frequently mentioned or referred to in the sacred writings; see Jer 23:10.

In the latter days ye shall consider it - I give you warning: and this punishment which I now threaten shall surely take place; a short time will determine it; ye shall not escape.

I have not sent these prophets, yet they ran - Not to save souls, but to profit themselves.

I have not spoken to them, yet they prophesied - They never received the word at my mouth; yet they went, publishing their own deceits, and pretending them to be revelations from God. The churches which have legal emoluments are ever in danger of being overrun and ruined by worldly and self-interested priests.

Am I a God at hand, - and not a God afar off? - You act as if you thought I could not see you! Am I not omnipresent? Do not I fill the heavens and the earth? Jer 23:24.

Bay their dreams - Dreams were anciently reputed as a species of inspiration; see Num 12:6; 1Sam 28:6; Joe 3:1; Dan 7:1. In the Book of Genesis we find many examples; and although many mistook the workings of their own vain imaginations in sleep for revelations from God, yet he has often revealed himself in this way: but such dreams were easily distinguished from the others. They were always such as had no connection with the gratification of the flesh; they were such as contained warnings against sin, and excitements to holiness; they were always consecutive - well connected, with a proper beginning and ending; such as possessed the intellect more than the imagination. Of such dreams the Lord says, (Jer 23:28): The prophet that hath a dream, let him tell a dream - permit him to show what he has thus received from the Lord: but let him tell it as a dream, and speak my word faithfully, lest he may have been deceived.

What is the chaff to the wheat? saith the Lord - Do not mingle these equivocal matters with positive revelations. Do not consider a dream, even from a prophet, as that positive inspiration which my prophets receive when their reason, judgment, and spiritual feelings are all in full and in regular exercise. Mix none of your own devices with my doctrines.

Is not my word like as a fire? - It enlightens, warms, and penetrates every part. When it is communicated to the true prophet, it is like a fire shut up in his bones; he cannot retain it, he must publish it: and when published, it is like a hammer that breaks the rock in pieces; it is ever accompanied by a Divine power, that causes both sinner and saint to feel its weight and importance.

In the original words there is something singular: הלוא כה דברי כאש halo coh debari kaesh, "Is not thus my word like fire?" I suspect, with Dr. Blayney, that כה coh, thus, was formerly written כח coach, strength or power; and so it was understood by the Targumist: "Are not all my words strong, like fire?" and probably the author of the Epistle to the Hebrews read it thus, and had it in view when he wrote: "For the word of God is quick and powerful, and sharper than any two-edged sword," Heb 4:12. This admitted, the text would read, "Is not my word powerful, like fire?" or, "Is not the power of my word like fire?" But however we understand the words, let us take heed lest we think, as some have thought and affirmed, that the sacred writings are quite sufficient of themselves to enlighten, convince, and convert the soul, and that there is no need of the Holy Spirit. Fire itself must be applied by an agent in order to produce its effects; and surely the hammer cannot break the rock in pieces, unless wielded by an able workman. And it is God's Spirit alone that can thus apply it; for we find it frequently read and frequently spoken, without producing any salutary effects. And by this very thing the true preachers of the word of God may be distinguished from the false, non-commissioned ones; those who run, though they are not sent, Jer 23:21. The word of him who has his commission from heaven shall be as a fire and as a hammer; sinners shall be convinced and converted to God by it. But the others, though they steal the word from their neighbor - borrow or pilfer a good sermon, yet they do not profit the people at all, because God did not send them, Jer 23:32; for the power of God does not in their ministry accompany the word.

There may be an allusion to the practice in some mining countries, of roasting stones containing ore, before they are subjected to the hammer, in order to pulverize them. In Cornwall I have seen them roast the tin stones in the fire, before they placed them under the action of the hammers in the stamp mill. The fire separated the arsenic from the ore, and then they were easily reduced to powder by the hammers of the mill; afterwards, washing the mass with water, the grains of tin sank to the bottom, while the lighter parts went off with the water, and thus the metal was procured clean and pure. If this be the allusion, it is very appropriate.

I am against the prophets - Three cases are mentioned here which excited God's disapprobation:

1. The prophets who stole the word from their neighbor; who associated with the true prophets, got some intelligence from them, and then went and published it as a revelation which themselves had received, Jer 23:30.

2. The prophets who used their tongues; הלקחים לשונם hallokechim leshonam, who lick or smooth with their tongues - gave their own counsels as Divine revelations, flattering them in their sins, and promising peace, when God had not spoken; and prefaced them, "Thus saith the Lord," Jer 23:31.

3. The prophets who made up false stories, which they termed prophecies, revealed to them in dreams; and thus caused the people to err, Jer 23:32.

What is the burden of the Lord? - The word משא massa, here used, signifies burden, oracle, prophetic discourse; and is used by almost every prophet. But the persons in the text appear to have been mockers. "Where is this burden of the Lord?" - "What is the burden now?" To this insolent question the prophet answers in the following verses.

I will ever forsake you - I will punish the prophet, the priest and the people, that speak thus, Jer 23:34. Here are burdens.

Every man's word shall be his burden - Ye say that all God's messages are burdens, and to you they shall be such: whereas, had you used them as you ought, they would have been blessings to you.

For ye have perverted the words of the living God - And thus have sinned against your own souls.

I will utterly forget you, and I will forsake you and the city - Dr. Blayney translates: - I will both take you up altogether, and will cast you off together with the city. Ye are a burden to me: but I will take you up, and then cast you off. I will do with you as a man weary with his burden will do; cast it off his shoulders, and bear it no more.

I will bring an everlasting reproach upon you - And this reproach of having rebelled against so good a God, and rejected so powerful a Savior, follows them to this day through all their dispersions, in every part of the habitable earth. The word of the Lord cannot fail.

That feed - They are said to have fed this people, because it was their duty so to do.

Behold - Even the Jewish doctors, as well as the Christian interpreters, understand this as a prophecy of the Messiah who is called the branch, Isa 4:2 53:2. And here, he is called the righteous branch, not only because himself was righteous, but because he maketh his people righteous. Shall execute - Protecting the innocent, and defending his people throughout the world, judging the prince of the world, and by his spirit governing his people.

Judah - During the reign and kingdom of the Messiah the people of God typified by Judah and Israel shall be saved with a spiritual salvation, and God will be a special protection to them. And this - The name wherewith this branch shall be called, shall be, The Lord our righteousness. This place is an eminent proof of the Godhead of Christ, he is here called Jehovah, and what is proper to God alone, namely to justify, is here applied to Christ. He who knew no sin, was made sin, (that is, a sacrifice for sin) for us, that we might be made, the righteousness of God in him.

They shall dwell - Possibly part of this prophecy remains yet to be accomplished for the Jews are not yet come to dwell in their own land.

Like a man - And he was even astonished and stupefied, and like a drunken man, at the apprehensions of the wrath of the Lord ready to be revealed against them, and considering also what words the holy God had put into his mouth, to speak against them.

Adulterers - Under this term all species of uncleanness are comprehended. Swearing - By false - swearing, or by idle and profane swearing. The pleasant places - The wrath of God was extended to all places whether more or less inhabited. Their courses - The prophets did not only err in single acts, but the whole course of their actions was evil, and particularly their power, rule and government, was not right.

They prophesied - Pretending they had their instructions from Baal, and so caused the ten tribes to err, which then were called Israel in contradistinction to Judah.

Hearken not - People are under no religious obligation to hear any thing but the revealed will of God, and are not to obey those that call to them for what that doth not call to them.

For who - Which of those prophets, that prophesy such terrible things against this city is a privy - counsellor to God? The words seem to be the words of the false prophets.

The anger - The prophet speaks of the judgment as of a messenger, which should not return till it had done its errand, and executed what God had resolved it should effect. Ye shall consider - And though you will not now believe it, yet hereafter when it shall be too late, you shall consider it perfectly.

What is the wheat - There is as much difference between my will and their dreams, as there is betwixt the chaff and the wheat.

That steal - That conspire together what to say to deceive the people, and so steal what they say one from another.

He - That is, the Lord saith.

What is - The false prophets, and corrupt priests, would ordinarily mock the true prophets; and ask them what was the burden of the Lord.

That shall say - That is, that shall in derision say thus, mocking at my threatenings. And his house - I will not only punish him, but his whole family.

Thus shall ye say - I will have you speak more reverently of me and my prophets.

Mention no more - Not in scorn and derision. For - These false and irreverent speeches which are in every man's mouth, shall be burdensome to them, shall bring down vengeance upon them. Perverted - Because you have derided, the words of God, the living God.

Thus shalt thou say - To my true prophet. You shall speak to them reverently.

Because - Because you go on in your scoffing.

1 WO be unto the pastors that destroy and scatter the sheep of my pasture, saith the LORD .

There is the like Woe against the Pastors denounced, Ezek. 34.2. Interpreters judge that by the Pastors are to be understood the Civil Magistrates, for verse 9. he denounceth the judgements of God against their Ecclesiastical Officers, the Civil Magistrates at this time in Iudah were great Tyrants, and whereas God had committed, his people (whom he calls the Sheep of his Pasture) to them in trust, that they should protect, and govern them, and that they might live under them, godly and peaceable lives, in all prosperity, they had acted quite contrary to their trust, and worried the people like Wolves, instead of seeding them like Shepherds. God took notice of their Oppressions, and by the Prophet denounceth this Woe against them, to verifie that of Solomon, Eccles. 5.8.

Marginal references: chap. 10.21.

2 Therefore thus saith the LORD God of Israel against the pastors that feed my people , Ye have scattered my flock, and driven them away, and have not visited them ; Behold, I will visit upon you the evil of your doings, saith the LORD .

God calleth them his People, his Flock, the Sheep of his Pasture, with respect to the ancient Covenant which God had made with their Fathers, Abraham, Isaac and Iacob, they are said to have fed this people, because it was their duty, and the business of their office so to have done, though they had failed in it.

And had done the quite contrary scattering them by their acts of Violence and oppression, and driving them from their places to seek some more safe, and quiet places of abode, or by their prodigious wickednesses; having been the cause of their being carried into Captivity not visiting them, that is taking any due care of their good and welfare, seeing what they wanted, and supplying them, as good Rulers ought to have done.

For which neglect God threatneth to visit upon them, the evil of their doings, the Hebrew word signifieth to visit with a visitation of care and love, and also with a visitation of justice and severity, and is often so used in Holy Writ.

3 And I will gather the remnant of my flock out of all countreys whither I have driven them , and will bring them again to their folds , and they shall be fruitful, and increase .

God puts a difference betwixt those that were misled by the examples of others, and the Rulers who set them such an ill example, he threatned Iehojachim and Iehojakin or Ieconiah, that they should return no more, but for the people, he here promiseth them a return at least a remnant of them, when he should have punished the goats as he speaketh Zech. 10.3.

By their Folds, he meaneth Ierusalem, and other Cities the Towns of Iudah which they had formerly inhabited:

Where they should once more be in prosperity. He speaks here concerning the return of this people out of the Captivity of Babylon, though there be some that think this text is primarily to be understood, of the gathering together in one, the people of God scattered abroad, in and by Christ according to the prophesie of Caiaphas, Iohn 11.52.

4 And I will set up shepherds over them which shall feed them , and they shall fear no more, nor be dismayed , neither shall they be lacking saith the LORD .

Some think this Prophesie was fulfilled in Nehemiah and Zorobabel, who were pious and good Governours, and consulted in their Government the good of the people committed to their trust. Neh. 2.10. and 5.14. Others rather understand it of Christian Princes and Governours, under the Gospel.

Under whom they shall live peaceably and securely.

And none of them shall perish. The two last passages of this verse incline Interpreters to think, that this promise doth not so much refer to their coming out of Babylon, as to their spiritual deliverance by Christ, for after their return out of Babylon they were not secure long, but feared Sanballat and Tobiah, the Grecians and Romans and other Enemies, besides that the last words exactly agree with, Iohn 10.28. when Christ saith his Sheep should not perish, and it appears verse 6. that the Prophet is speaking of a time, when not Iudah onely, but Israel also should be saved, and the next verse doth manifestly refer unto Christ.

Marginal references: chap. 3.15. Ezek. 34.11. &c.

5 ¶ Behold, the dayes come, saith the LORD, that I will raise unto David, a righteous branch , and a king shall reign, and prosper, and shall execute justice, and judgment in the earth .

Though some Interpreters think that Zorobabel may be here intended, who was descended from David, and ruled the people when they came out of Babylon, yet, even the Jewish Doctors themselves, as well as the Christian Interpreters, understand this as a Prophesie, and promise of the Messiah; the Prophesies and Promises of whom are usually ushered in with this par[illegible: 1 letter]icle Behold, to stir up peoples attention, and who also was the Son of David, and who is called the branch, Isa. 4.2. and 53.2. Zech. 3.8. and 6.12. where the reason is also given, he being there called a rod out of the stem of Iesse, a branch out of his root, besides that the application to him of the name King, ordinarily applyed to Christ, never given to Zorobabel, and the term Righteous make it evident, chap. 33.15. he is called a [illegible: 1 word] of Righteousness, which is the same with the Righteous Branch, here mentioned, he is called the Righteous [illegible: 1 word], not only because himself was Righteous, therefore called the Righteous One, Acts 3.14. and 13.35. but because he maketh his people Righteous, Isa. 53.11. and 60.21.

Jesus Christ answering the Type of Melchisedeck the King of Salem and who is the King of Kings, 1 Tim. 6.15. shall reign spiritually and shall not be like Ieconiah of whom God said he should not prosper, but he shall prosper and shall execute justice and judgment, protecting the innocent, and defending his people throughout the World, judging the Prince of the World, and by his Spirit governing his people so as the Prophet relieveth the people of God under their oppressions, by these latter Kings of Iudah, with the promise of the Kingdom of Christ, an usual argument made use of by the Prophets to comfort the people of God in those dayes against any evils come, or coming upon them.

Marginal references: Isa. 11.1. & 40.11. chap. 33.14, 15. Dan. 9.24. Joh. 1.45.

6 In his dayes Judah shall be saved, and Israel shall dwell safely : and this is his name whereby he shall be called THE LORD OUR RIGHTEOUSNESS .

During the Reign & Kingdom of the Messias (whose Kingdom is an everlasting Kingdom) the people of God Typified by Iudah and Israel, the true Israel of God, those that are Jews indeed, shall be saved with a spiritual Salvation, for he was therefore called Iesus because he was to save his people from their sins, Matth. 1.21. and God will be a special protection to them.

The name wherewith this branch shall be called, shall be The Lord our Righteousness. Some have applied this to the people as if the people should be so called, or should say the Lord hath dealt graciously with us: or in the Lord we have Righteousness. But this will appear but the new invention of some who either cannot, or will not understand, how Christ should be his peoples Righteousness, to those who consider, that it is the branch which was before spoken of, and that the word people is not to be found going before, there is indeed a mention of Judah and Israel, but surely they were not to be other mens Righteousness, and if that had been the Prophets meaning he would not have said the Lord Our, but the Lord Their Righteousness. Nor is this the only place where Christ is called Our Righteousness, 1 Cor. 1.30. This place is an eminent proof of the Godhead of Christ, he is here called Jehovah, and what is proper to God alone, viz. to justifie is here applyed to Christ. The Prophet saith Christ shall be so called, that is by his people, who should believe in him and trust in him alone for that Righteousness, wherein they should at the last day stand before God, thus he was to bring in Everlasting Righteousness, Dan. 9.24. He who knew no sin was m[illegible: 1 letter]de sin (that is a Sacrifice for sin) for us, that we might be made, the Righteousness of God in him.

Marginal references: Deut. 33.28.; Deut. 33.28.; chap. 33.16.; Heb. Iehova[illegible: 1 letter] tsidkenu.

8 But the LORD liveth, which brought up, and which led the seed of the house of Israel out of the north-country, and from all countreys whither I had driven them, and they shall dwell in their own land .

See the Notes on chap. 16.14, 15. Where much the same words are to be found. The Prophet aggravateth the greatness of that Salvation, which should be brought by Christ to all the true Israel of God, by comparing it with the deliverance of the ancient Israel of God out of the Land of Egypt; which he saith it should so far transcend and excel, that the deliverance out of Egypt should not be named, when this Salvation should appear, which should be after their return from Babylon, and when God should gather them from all Countries which was fulfilled, when by the Preaching of the Gospel, not the Gentiles onely were Converted, but many of the Iews also which were scattered abroad, Iames 1.1. 1 Pet. 1.1. Possibly part of this promise or prophesie remains yet to be accomplished, for the Iews are not yet come to dwell in their own land, unless that term be to be expounded of Christians, who during the times of Persecution in the primitive Church, were scattered abroad, but upon the ceasing of those Persecutions, when Christian Emperours came to have the Government, returned to their own Countries, where they enjoyed a more still and quiet Habitation.

9 ¶ Mine heart within me is broken, because of the prophets, all my bones shake : I am like a drunken man, and like a man whom wine hath overcome; because of the LORD , and because of the words of his holiness .

The Prophet having denounced the Wrath of God against the wicked Rulers of Iudah under the Notion of Pastors, cometh here to discharge the like trust with reference to those orders of Persons amongst the Iews, whose office it was, or at least who took upon them to Reveal the Mind and Will of God to people, and who were upon that account called Prophets, for these he declares a great passion and trouble; either for their sake in prospect of that Vengeance of God which he saw was like to be poured out upon them, or for the Peoples sake who had been deceived by their unfaithful Revelations of the Divine Will, and led into wickedness by their vile Examples. For this he saith his heart was broken, his bones shaked.

And he was even astonished and stupified, and like a drunken man he knew not what he did; he was so stricken at the apprehensions of the Wrath of the Lord ready to be revealed against them.

And to consider what words the holy God had put into his mouth, to speak against them.

10 For the land is full of Adulterers , for because of swearing the land mourneth : the pleasant places of the wilderness are dried up , and their course is evil, and their force is not right .

Under that term Adulterers, all Species of uncleanness are comprehended.

By false-swearing, or by idle and profane swearing, the land is brought to ruine, the word signifies also a Curse or cursing, many good Interpreters judge, that the more genuine sense and true Translation of this Text were for because of the curse (that is, the Curse of God) the Land is brought to that Misery which is coming upon it.

The pastures of the Wilderness or of the plain, for so the word is rendred, Isa. 63.13. Lam. 4.19. The Wrath of God was extended to all places whether more or less inhabited.

The Prophets did not onely err in single Acts, but the whole course of their actions was naught, and particularly their Power, Rule and Government was not right. If any say what were the Prophets concerned in the Peoples wickedness? Answ. They were profane as well as the people, as we shall find ver. 11. but besides this, the people were thus vile through their connivance, they did not warn the people of their sins, but soothed them up in their wicked courses, so were the cause of the peoples wickedness, who had not been so vile but for them.

Marginal references: chap. 5.7, 8. & 9.2.; Or, cursing.; chap. 9.10. & 12.4.; Or, violence.

11 For both prophet and priest are profane , yea, in my house have I found their wickedness , saith the LORD.

Those, whose work was to reveal the mind of God to the people, and who pretended to that office.

And those that were employed in offering Sacrifices, and other works which belonged to the Priestly Office, according to the Law. The whole Ecclesiastical Order, all their Ministry were profane, not meerly hypocritical, but leud, immoral and debauched.

Yea, they were grown to that impudence that they made the Temple, which was the Lords house, a Den of Theeves; a place where they committed wickedness; thus it was in the time of Ely, 1 Sam. 2.22. and more generally afterward, 2 Chron. 36.14. See chap. 7.10, 11. & ver. 14. of this chap. There is no more certain sign of a ruining Nation, than when God suffereth in it a leud and corrupt Ministry.

Marginal references: chap. 6.13. & 8.10. Zeph. 3.4.; chap. 11.15. Ezek. 8.11. & 23.39.

12 Wherefore their way shall be unto them, as slippery wayes in the darkness: they shall be driven on and fall therein : for I will bring evil upon them, even the year of their visitation, saith the LORD .

As their ordinary course is wicked and sinful, so they shall find that it will in the event be to them pernicious, perillous and full of danger, as a slippery path is to them that walk in a dark night, they shall be driven on till they fall therein. Courses of Sin may look smooth, but they alwayes prove slippery.

For I am resolved to punish their wicked courses; and to visit them with my judgments.

Marginal references: Psal. 35.6. chap. 13.16.

13 And I have seen folly in theprophets of Samaria ; they prophesied in Baal, and caused my people Israel to err .

There was a time, when I saw folly in the Prophets that belonged to the ten Tribes, whose chief City was Samaria, the word translated folly signifies unsavoury, or an absurd thing. Our Saviour compareth wicked Ministers to unsavoury Salt, Matth. 5.13. Salt that is turned foolish (as the Gr. word signifies.) The Ministers of Gods word are, or ought to be, the Salt of the Earth, to season people with sound Doctrine, and by the good Example of an Holy Life, if they be corrupt in Doctrine or Manners, they become unsavoury, and the very worst of men. Such God sayes the Prophets of the ten Tribes were, before they were carried away Captive.

They prophesied, pretending they had their Instructions and Revelations from Baal, and so caused the ten Tribes to erre, which after the division of the Kingdom in Ieroboams time were called Israel in contra-distinction to the two Tribes and an half cleaving to the House of David, which were called Iudah after the name of their principal Tribe.

Marginal references: Or, an absurd thing.; Heb. unsavoury

14 I have seen also in the prophets of Jerusalem an horrible thing : they commit adultery , and walk in lies : they strengthen also the hands of evil doers, that none doth return from his wickedness , they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrha .

The word signifies filthiness, stench, or an abominable thing, things every whit as bad, in some kind worse than what I saw in the Prophets of the 10 Tribes.

They commit not Spiritual Adultery onely, but Carnal Adultery, they are Whoremongers.

And they make it their business to instill falshoods into people, and entitle me to them, and this is their trade; not a single act, but their ordinary practice.

This is the great aggravation of the sin of those that occupy the place of Spiritual Guides, that they encourage profane men, either by their false Doctrine extenuating sin, and putting a fair gloss upon them, or at least by their mealy Mouths fearing or forbearing to tell Sinners of their wicked Courses; or by their wicked Examples the most of people thinking they may do what their Teachers do, by which means Sinners instead of being brought to a sense of their sins and a repentance for them, are hardened in their wicked Courses.

By this means all of them, either of their Prophets and Priests, or all of the People, (the first seemeth chiefly here intended) are become to me as contemptible, and abominable as the people of Sodom and Gomorrah, though they were the Sons of Aaron, and of the Priestly Order, yet living leud lives, and acting quite contrary to the end of their Holy Calling, God declares himself to value them no more than as the vilest of men, such were the Sodomites. Or by those words God threatens that he would destroy them with as notorious a destruction, as he destroyed Sodom and Gomorrha. Thus the comparison is used Isa. 1.9. and consonant to this are the words in the next verse.

Marginal references: Or, filthiness.; chap. 29.23.; Deut. 3[illegible: 1 letter].32▪

15 Therefore thus saith the LORD of hosts concerning the prophets , Behold, I will feed them with wormwood , and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land .

Under the term Prophets he comprehendeth all the Ecclesiastical Guides of Ierusalem at this time, whether Priests or Prophets.

He threatens to feed them with wormwood, some think the word is better translated Poyson, by Wormwood, or poyson and the water of gall, he threatens great and fatal Judgments that he would bring upon them.

Marginal references: chap. 8.14. & 9.15.; Or, Hypocrisie.; And he giveth the reason why God would deal so severely with that order of men, who seemed by their office, and imployment to have the nearest Relation to himself, because they were the Fountain of wickedness, those from whom wickedness flowed out over the whole land. This was either by their conniving at wicked mens sins, for fear of displeasing them; or by teaching them Licentious Doctrine, that gave a liberty to the Flesh; or by their vile lives setting the people patterns of sin: And indeed thus it is generally, when Ministers, and such as are to teach others, are wicked, either in their Doctrine or Practice, they are a fountain of Wickedness; Wickedness floweth from them to the whole City, Town, Parish where they are imployed: And on the contrary it is observed that where God gives a Place a good Ministry, Goodness in one Degree or other floweth from them to the whole City, Town or Parish. Though all are not Converted, yet the generality are Civilized and Restrained from those gross and brutish immoralities which other places abound with. Ill Ministers must look for the severest indignation of God. Others sin, and shall die in their sins; but they teach others to break Gods Commandments, and have the sins of many to answer for, who perish either by their flatteries, or loose Doctrine, or looser Lives and Examples.

16 Thus saith the LORD of hosts, Hearken not unto the words of the prophets, that prophesie unto you , they make you vain , they speak a vision of their own heart, and not out of the mouth of the LORD .

People are under no Religious Obligation to hear any thing but the Revealed Will of God, and are not to obey those that call to them for what that doth not call to them.

Nor to listen to them, the Scope of whose teaching is but to make them vain, sinfully vain; or to deceive their Souls, no Man is under an O[illegible: 1 letter]ligation to deceive himself.

They pretend to Visions, that God hath revealed his Mind to them, in the same way as he useth to reveal himself to true Prophets; but there is no such thing; it is but a fiction of their own; Our Lord, Mat. 7.15. gives us the same way to know false Prophets, ver. 20. By their fruits you shall know them. Let their external Mission be what, and which way it will, if what they teach agree not with the revea[illegible: 1 letter]ed Will of God, they are false Prophets. Many of these Priests were regularly enough descended, and the Prophets regularly enough educated and constituted, yet by this shewed themselves false Prophets, that what they published was not from God, nor agreed with his revealed Will; therefore the people were under no Religious Obligation to hearken to them.

Marginal references: chap. 14.14▪

17 They say still unto them that despise me, The LORD hath said, Ye shall have peace ; and they say unto every one that walketh after the imagination of his own heart , No evil shall come upon you.

Leud and corrupt Ministers, are an hatred and abomination in the house of the Lord, to all serious good People, and are therefore obliged to make themselves a Party of those that are like themselves, whose favour they cannot have without indulging them in their Lusts. Hence they prophesie Peace to the vilest and worst of Men, who have no Patience of being daily alarum'd with hearing of the wrath of God due, and like to come upon them for their sins.

Hence they promise evil to those that walk according to the Counsels of their own heart, that is sinfully, for Gen. 6.5. Every imagination of the thoughts of mans heart, is onely evil, and that continually: Hence a sinful course is very often expressed in Scripture, under this Notion of walking after the Imaginations of our own heart; as Deut. 29.19. but it is most in prophesie; Vid. chap. 3.17. & 7.24. & 9.14. & 13.10. & 16.12. & 18.12. Hence a Religious walking is called a Self-denying. None have a worse guide of their actions in their lapsed state, before Regeneration, than their own hearts.

Marginal references: chap. 6.14. & 8.11. Ezek. 13.10. Zech. 10.2.; Or, stubborness.

18 For who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard it ?

Who besides us hath known the counsel of the Lord? arrogating to themselves a fellowship, and acquaintance with the Mind and Will of God. Or (which I should rather judge the ense) which of those Prophets, that Prophesie such terrible things against this City is a Privy Counsellor to God? The words seem rather to be the words of the false Prophets, either arrogating to themselves a peculiar acquaintance with God and Fellowship with him, from whence they knew his Mind, or mocking at Ieremy, and other true Prophets, as arrogating to themselves such a knowledge of the Mind and Counsels of God as indeed they had not, then (as some think) the words of Ieremiah denying them to have stood in Gods Counsels, or to have known his Mind and Will. This is all Ages hath been the practice of corrupt Prophets and Ministers to charge those Servants of God, who have faithfully published the Will of God against Sinners, as making too bold with Gods secret Counsels, though they publish nothing but Gods revealed Will.

Marginal references: Job 15.8.; Or, secret.

19 Behold, a whirlwind of the LORD is gone forth in fury , even a grievous whirlwind, it shall fall grievously upon the head of the wicked .

A severe judgment of God▪ that should resemble a Whirlwind, for the sudden and utter destruction, that it shall bring. See chap. 30.23, 24. The same word is elsewhere translated a storm, Psal. 83.15. Amos 1.14. Ionah 1.4. It is called a whirlwind of the Lord; either to denote the greatness of it, as Psal. 36.6. or to let us know that the Judgment came forth from God and was of his sending.

And whatever these flattering Teachers said, it should fall upon wicked men, so as they should have no peace, but evil should most certainly come upon them.

Marginal references: chap. 25.32.

20 The Anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart : in the latter dayes ye shall consider it perfectly .

It is therefore called a continuing whirlwind, chap. 30.23. The Prophet speaks of the judgment as of a Messenger, which coming from God, should not return till it had done its Errand and Executed what it came for, even whatever God had resolved should effect. Men are ready to flatter themselves, that they shall either out-ride or out-live the stormes of Divine Vengeance, no (saith the Prophet) the Anger of the Lord shall bring to pass whatsoever the just Will of God is.

And though you will not now believe it, but flatter your selves with idle, vain hopes, yet hereafter when it shall be too late (which is the usual folly of Sinners) then you shall consider it perfectly.

Marginal references: chap. 30.24.

22 But if they had stood in my counsel, and had caused my people to hear my words , then they should have turned them from their evil way, and from the evil of their doings .

These false Prophets did not Prophesie without the Approbation of the Rule[illegible: 2 letters] of the Ecclesiastical state amongst the Iews in their corrupt estate, but so they might, and yet not be sent of God. The Judgment of a Divine Mission for the Revelation of Gods Mind unto people, must not be meerly from their External Mission (which yet they ought to have in a Church that is in order) but from the faithful discharge of their Ministry. Those whom God sends, and who are truly acquainted with his Counsels, will cause his people to hear, not their own conceits, and inventions, but the Word of the Lord. God sendeth none upon any other errand, but to reveal his Will, and tell his Mind unto people.

Then, saith the Prophet, they should have turned them from their evil way, that is, they would have made this their scope, business and end, to turn Sinners from their sinful wayes, and though possibly their labour would not have had so good an effect upon all, yet they would have had an effect upon some to turn them from their evil doings.

23 Am I a God at hand, saith the LORD, and not a God afar off ?

Atheisme is generally the foundation of ill Life, men say, God sees them not, the Almighty doth not regard them. By a God at hand many understand Heaven, do you think that my eyes are limited like yours, that I cannot see their practices though far off from me? that is from the place of my glorious Residence. Others interpret the particle with respect to time; Am I a God of Yesterday, like the Idols, am not I the ancient of dayes? the Eternal God whose Majesty and Omniscience, you ought to have taken notice of?

24 Can any hide himself in secret places that I shall not see him? saith the LORD: do not I fill heaven and earth? saith the LORD .

What do these Atheistical Priests, and Prophets, and People think? do they think that I who am a God of purer eyes than to behold iniquity, see and take notice of what Doctrine they Preach, and what lives they live: if they did, surely they would not dare to do as they do. Do they think that I do not see, or take notice of them? Can any hide themselves out of my sight, I fill heaven and earth, not onely with my influence, but with my Essence; with the immensity of my Being; which as it cannot be circumscribed by the Air, so it is shut out of no place.

Marginal references: Psal. 139.7. &c. Amos 9.2.3.; 1 King. 8.2[illegible: 1 letter]. Psal. 139.7.

25 I have heard what the prophets said that prophesie lies in my name, saying, I have dreamed, I have dreamed .

Visions and Dreames, were two usual wayes by which under the Law God made himself known of old to his Prophets, making them sometimes, being awake, to hear a voice; sometimes attended with, and proceeding upon, some visible appearance, sometimes not: at other times causing them, being asleep, to dream; and in their sleep revealing to them, as in a dream, what his will was they should declare and publish to his people. These false Prophets speaking what came into their own heads, and suted their own Lusts, or the Lusts of a debauched people to whom they spake; would pretend that God had revealed to them what they so published, in a dream; not in the mean time considering God took notice of these their little Arts, by which they cheated the people. But saith God, I am a God that know afar off, as well as at hand, and I have heard what they say, Prophesying lies as from me, and pretending that I had in dreams revealed them to them.

26 How long shall this be in the heart of the prophets that prophesies lies? yea, they are prophets of the deceits of their own heart .

Will these Prophets never have done? Have they not deceived people long enough with their lyes, and the deceit of their own hearts? and that not unwarily, and by involuntary mistake, but of set purpose it being in their heart, their purpose and design to do it. Some join it to the following Verse, and make the sense this; Do these Prophets that publish lies, and the deceits of their hearts, for my revealed Will, think to cheat my people always, and to cause my people to forget my name? as it followeth in the next verse.

27 Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour , as their fathers have forgotten my name for Baal .

That is to forget me, and those things by which I have made my self known unto them, my Word, and my Works.

By their Dreams which they tell abroad every one to his Neighbour, as if they were Revelations which I had in their sleep made unto them, but they are indeed lies, and nothing but the deceits of their own hearts.

So that in effect they are Baals Priests; for as Baals Prophets, by publishing their pretended Revelations from Baal, seduced the people from the service and obedience of the true God; so these by telling their pretended dreames, seduced men from their obedience to God in what he revealed to them by the true Prophets, they agreed in the end, the seducing of the people from God, though they differed in the mean, the one pretending Revelations from Baal, the other from the true God by their Dreams.

Marginal references: Judg. 3.[illegible: 1 letter]. & 8.33, 34.

28 The prophet that hath a dream w, let him tell a dream; and he that hath my word let him speak my word faithfully : what is the chaffe to the wheat? saith the LORD .

And let him to whom I have revealed my Will, publish and declare that in all Truth and Faithfulness, not adding his own fancies or dreams to it, 2 Cor. 2.17. [illegible: 1 letter] Pet. 2.2. not corrupting my word.

There is as much difference between my Will, and their Dreams, as there is betwixt the chaffe and the wheat; the one is of value to make food for the Soul, as wheat doth for the Body; the other is of no value: the one (viz. my Word) is of a solid, abiding substance, the other is light and airy, and easily scattered by every Wind.

Not a Divine Dream; a Revelation which I have made to him in his sleep: as appeareth by the following opposition, betwixt a dream, and the word of the Lord, but if any man hath dreamed an ordinary dream, let him tell it as a dream; let him not entitle God to it.

Marginal references: Heb. with whom is.

29 Is not my word like a fire ? saith the LORD, and like an hammer that breaketh the rock in pieces ?

Full of life and efficacy, Ioh. 6.63. Heb. 4.12. like a fire, that warmeth, and healeth, and melteth, and consumeth the dross.

And like an hammer that breaketh the flints, so my Word breaketh hard hearts. Others think, that the Word is here compared to fire, and to an hammer, because of the certain effect that it should have upon those that would not obey it, to burn them up like fire, and break them in pieces like an hammer, and so think this Text well expounded by the Apostle, 2 Cor. 2.16. Certain it is, that Gods word is like fire in both senses, no words of men have an effect and efficacy like Gods Words, nothing but that taketh hold upon the Conscience, and hath such an effect upon the hearts of men. No words shall so certainly and infallibly be justified and made good.

30 Therefore behold, I am against the prophets, saith the LORD, that steal my words, every one from his neighbour .

There are various opinions, as to what the Prophet meaneth here by those Prophets that stole the Lords words from their Neighbours; Some, by their Neighbour, understanding the true Prophets, from whom they stole those forms of Speech, Thus saith the Lord, or, The word of the Lord, or, The burden of the Lord. Or some of the matter which they prophesied, though they mixed it with their own lies and deceits. Others by Neighbours understanding their associates, think that these false Prophets conspired together what to say to deceive the people, and so stole what they said one from another. Or, the generality of the People from whom they are said to steal the Lords Word, because they withheld it from them injuriously. Or by their Arts and Flatteries brought men out of love with, or fear of the Words of the Lord, which had by the true Prophets been delivered to them.

Marginal references: Deut. 18.20. ch. 14.14, 15.

31 Behold, I am against the prophets, saith the LORD, that use their tongues , and say, He saith .

Some think the Heb. word were more properly translated smooth their tongues: Vid. The English Annotations.

But the next words seem to assure us that the crime for which God here by the Prophet, reflecteth upon the false Prophets, was not so much their flattering People, and speaking to them such smooth things as pleased them, as their entitling of God to their lies, saying, He, that is, The Lord saith. So it may be, though the word might be translated smooth, yet it is here better translated use.

Marginal references: Heb. that smooth their tongues.

32 Behold, I am against them that prophesie false dreams, , saith the LORD, and do tell them, and cause my people to erre by their lies, and by their lightness , yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD .

That is, false things under the notion of things which I have revealed unto them in their sleep.

By lightness, here some understand volubility, and smoothness of tongue and speech: Others, lasciviousness: Others levity and inconstancy, the last seemeth most probably the sense.

I sent them not (saith God) therefore they shall not profit, none can expect Gods blessing upon their Ministry, that are not called, and sent of God into the Ministry.

Marginal references: Zeph. 3.4.

33 ¶ And when this people, or the prophet, or a priest shall ask thee, saying, What is the burden of the LORD ? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD .

The true Prophets to let the People know how l[illegible: 1 letter]ttle pleasing it was to them to be the Messengers of Gods threatnings, to denounce his judgments, usually began their prophesies of that nature calling them, The burden of the Lord, as may be seen, Isa. 13.1. & 15.1. & 22.1. Hab. 1.1. Zech. 9.1. Mal. 1.1. The profane People and false Prophets, and corrupt Priests, not loving to hear their doom, would ordinarily mock at the true Prophets; and in derision ask them, what was the burden of the Lord? what ill news they had for them next?

God bids the Prophet tell them, That God would forsake them, either as to the Spirit of prophesie, they should have no more Prophets or (which is more probable) as to his special Providence, by which he had watched over, protected, and hitherto defended them; a Burden heavy enough, Hos. 9.12.

34 And as for the prophet, and the priest, and the people that shall say, The burden of the LORD , I will even punish that man and his house .

That is, That shall in derision say thus, mocking at my threatnings and Judgments.

I will not only punish him but his whole Family.

Marginal references: Heb. visit upon

Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken ?

I will have you speak more reverently of me and my Word to my Prophets.

36 And the burden of the LORD shall ye mention no more : for every mans word shall be his burden : for ye have perverted the words of the living God , of the LORD of hosts our God .

Not in scorn and derision, as not believing there were any such judgments, as they threaten, nor hardly as if I sent you no other messages but burdens.

These false and irreverent speeches which are in every mans mouth, shall be burdensom to them, being such, as shall bring down divine Vengeance upon them.

Because you have derided, or misinterpreted the words of God, the living God.

The sin of which is the more aggravated against you, because he is the living, mighty God, and because he hath been our God.

37 Thus shalt thou say to the prophet , What hath the LORD answered thee? and what hath the LORD spoken.

To my true Prophet. You shall speak to them reverently, and as becometh you.

38 But sith ye say, The burden of the LORD; therefore thus saith the LORD, Because you say this word, The burden of the LORD , and I have sent unto you, saying, ye shall not say, The burden of the LORD .

Because you go on in your scoffing, and deriding my Word and my Prophets.

And that when I have expresly forbidden you those profane speeches, or that deriding form of speech; adding further contempt to your former profaneness.

39 Therefore behold, I, even I will utterly forget you , and I will forsake you , and the city that I gave you and your fathers , and cast you out of my presence .

I will forget you as to my Affection, and that is more than if all your friends forgat you. There is a great Emphasis in the doubling of the Pronoun, I even I.

I will forsake you as to the presence of my special gracious Providence.

And do not flatter your selves that I will not do it, because of your fathers, or because I gave this City to your fathers, for that very City I will withdraw my special Providence from, and that land, which heretofore was called, The land which the Lord thy God careth for▪ upon which the eyes of the Lord are alwayes from the beginning of the year, even to the end of the year, Deut. 11.12.

And I will cast both City, and people out of my gracious Presence. So as I will no longer do them good as I have done.

40 And I will bring an everlasting reproach upon you , and a perpetual shame which shall not be forgotten .

And you shall be a reproach, and that not for a few dayes but for ever.

And a penal shame, which neither you nor those that see or hear of it shall forget. See such expressions, chap. 20.11.

Jer 23:1-3

The gathering again of the flock, scattered by the evil shepherds, by meant of the righteous branch from the stock of David. - Jer 23:1. "Woe to shepherds that destroy and scatter the flock of my pasturing! saith Jahveh. Jer 23:2. Therefore thus saith Jahveh, the God of Israel, concerning the shepherds that feed my people: Ye have scattered my flock, and driven them away, and not visited them; behold, I will visit on you the evil of your doings, saith Jahveh. Jer 23:3. And I will gather the remnant of my flock out of all lands whither I have driven them, and bring them back to their pasture, that they may be fruitful and increase; Jer 23:4. And will raise up over them shepherds that shall feed them, and they shall fear no more, nor be dismayed, nor be lacking, saith Jahveh. Jer 23:5. Behold, days come, saith Jahveh, that I raise up unto David a righteous branch, that shall reign as king, and deal wisely, and do right and justice in the land. Jer 23:6. In his days Judah shall have welfare, and Israel dwell safely; and this is his name whereby he shall be called: Jahveh our Righteousness. Jer 23:7. Therefore, behold, days come, saith Jahveh, that they shall no more say: By the life of Jahveh who brought up the sons of Israel out of the land of Egypt, Jer 23:8. But: By the life of Jahveh who brought up and led forth the seed of the house of Israel out of the land towards midnight, and out of all the lands whither I had driven them, and they shall dwell in their own land."

This portion is the conclusion of the prophecy concerning the shepherds of Israel, Jer 22. In Jer 23:1 and Jer 23:2 what has been foretold concerning the last kings of Judah is condensed into one general sentence, so as thus to form a point of connection for the declaration of salvation which follows at Jer 23:3, consisting in the gathering again of the people, neglected and scattered by the evil shepherds, by means of the righteous branch of David. The Lord cries woe upon the shepherds. רעים without article, because the matter concerns all evil shepherds, and is not applied till Jer 23:2 to the evil rulers of Judah. Venema rightly says: Generale vae pastoribus malis praemittitur, quod mox ad pastores Judae applicatur. It is so clear from the context as to have been generally admitted by recent comm., that by shepherds are meant not merely the false prophets and priests, nor even these along with the kings; cf. on Jer 3:15; Jer 25:34., and Ezek 34. The flock of my pasturing, in other words, the flock, which I feed; for מרעית sig. both the feeding (cf. Hos 13:6) and the place where the flock feeds, cf. Jer 25:36; Psa 74:1. Israel is called the flock of Jahveh’s pasturing inasmuch as He exerts a special care over it. The flock bad shepherds, the ungodly monarchs on the throne of David, have brought to ruin and scattered. The scattering is in Jer 23:2, cf. with Jer 23:3, called a driving out into the lands; but the "destroying" must be discovered from the train of thought, for the clause: ye have not visited them (Jer 23:2), intimates merely their neglect of the sheep committed to their charge. What the "destroying" more especially is, we may gather from the conduct of King Jehoiakim, described in Jer 22:13.; it consists in oppression, violence, and the shedding of innocent blood; cf. Eze 34:2-3. With לכן, Jer 23:2, is made the application of the general sentence, Jer 23:1, to the shepherds of Israel. Because they are such as have scattered, driven away, and not visited the flock of the Lord, therefore He will punish in them the wickedness of their doings. In the לא פקדתּם אתם is summed up all that the rulers have omitted to do for the flock committed to their care; cf. the specification of what they have not done, Eze 34:4. It was their duty, as Ven. truly says, to see ut vera religio, pabulum populi spiritualé, recte et rite exerceretur. Instead of this, they have, by introducing idolatry, directly encouraged ungodliness, and the immorality which flows therefrom. Here in "ye have not visited them" we have the negative moment made prominent, so that in Jer 23:3 may follow what the Lord will do for His scattered flock. Cf. the further expansion of this promise in Eze 34:12. We must note "I have driven them," since in Jer 23:2 it was said that the bad shepherds had driven the flock away. The one does not exclude the other. By their corrupting the people, the wicked shepherds had occasioned the driving out; and this God has inflicted on the people as punishment. But the people, too, had their share in the guilt; but to this attention is not here directed, since the question deals only with the shepherds.

Jer 23:4-5

When the Lord shall gather His people out of the dispersion, then will He raise up shepherds over them who will so feed them that they shall no longer need to fear or to be dismayed before enemies who might be strong enough to subjugate, slay, and carry them captive. The figurative expressions are founded on the idea that the sheep, when they are neglected by the shepherds, are torn and devoured by wild beasts; cf. Eze 34:8. They shall not be lacking; cf. for נפקד with this force, 1Sa 25:7; in substance = not be lost. לא יפּקדוּ is chosen with a view to לא פקדתּם אתם (Jer 23:2): because the shepherds did not take charge of the sheep, therefore the sheep are scattered and lost. Hereafter this shall happen no more. The question as to how this promise is to be accomplished is answered by Jer 23:5 and Jer 23:6. The substance of these verses is indeed introduced by the phrase: behold, days come, as something new and important, but not as something not to happen till after the things foretold in Jer 23:4. According to Jeremiah’s usage throughout, that phrase does not indicate any progress in time as compared with what precedes, but draws attention to the weightiness of what is to be announced. There is also a suggestion of "the contrast between the hope and the existing condition of affairs, which does not itself justify that hope. However gloomy the present is, yet there is a time coming" (Hgstb.). The promise: I make to arise (raise up) to David a righteous branch, rests upon the promise, 2Sa 7:12; 1Ch 17:12 : I raise up thy seed after thee, which shall be of thy sons-which the Lord will hereafter fulfil to David. Graf tries to show by many, but not tenable arguments, that צמח has here a collective force. That he is wrong, we may see from the passages Zec 3:8 and Zec 6:12, where the same "branch" foretold by Jeremiah is called the man whose name is צמח; and even without this we may discover the same from the context of the present passage, both from "He shall reign as king," and still more from: they shall call his name Jahveh Tsidkenu. Neither of these sayings can be spoken of a series of kings. Besides, we have the passages Jer 30:9 and Eze 34:23., Eze 37:24, where the servant to be raised up to David by Jahveh is called "my servant David." Although then צמח has a collective force when it means a plant of the field, it by no means follows that "it has always a collective force" in its transferred spiritual signification. And the passage, Jer 33:17, where the promise is explained by: David shall never want a man to sit upon the throne of Israel (cf. Jer 33:21), does not prove that the branch of David is a collective grouping together of all David’s future posterity, but only that this one branch of David shall possess the throne for ever, and not, like mortal men, for a series of years only; 2Sa 7:16. צמח denotes the Messiah, and this title is formed from צמח, Isa 4:2 (see Del. on this passage). Nor does the mention of shepherds in the plural, Jer 23:4, at all oppose this. An untenable rendering of the sense is: first I will raise up unto you shepherds, then the Messiah; or: better shepherds, inprimis unum, Messiam (Chr. B. Mich.). The two promises are not so to be joined. First we have the raising up of good shepherds, in contrast to the evil shepherds that have destroyed the people; then the promise is further explained to the effect that these good shepherds shall be raised up to David in the "righteous branch," i.e., in the promised "seed" of his sons. The good shepherds are contrasted with the evil shepherds, but are then summed up in the person of the Messiah, as being comprised therein. The relation of the good shepherds to the righteous branch is not so, that the latter is the most pre-eminent of the former, but that in that one branch of David the people should have given to them all the good shepherds needed for their deliverance. The Messiah does not correspond to the series of David’s earthly posterity that sit upon his throne, in that He too, as second David, will also have a long series of descendants upon His throne; but in that His kingdom, His dominion, lasts for ever. In the parallel passage, Jer 33:15, where the contrast to the evil shepherds is omitted, we therefore hear only of the one branch of David; so in Ezek 34, where only the one good shepherd, the servant of the Lord, David, stands in contrast to the evil shepherds (Jer 23:23). Hence neither must we seek the fulfilment of our prophecy in the elevation of the Maccabees, who were not even of the race of David, nor understand, as Grot., Zerubbabel to be the righteous branch, but the Messiah, as was rightly understood by the Chald. He is צדּיק in contrast to the then reigning members of the house of David, and as He who will do right and justice in His realm; cf. Jer 22:15, where the same is said of Josiah as contrasted with his ungodly son Jehoiakim. מלך is subjoined to מלך to bespeak His rule as kingship in the fullest sense of the word. Regnabit rex, i.e., magnifice regnabit, ut non tantum appareant aliquae reliquiae pristinae dignitatis, sed ut rex floreat et vigeat et obtineat perfectionem, qualis fuit sub Davide et Salomone ac multo praestantior (Calv.). השׂכּיל, deal prudently, rule wisely, as in Jer 3:15, not: be fortunate, prosperous. Here the context demands the former rendering, the only one justified by usage, since the doing of right and justice is mentioned as the fruit and result of the השׂכיל. These words, too, point back to David, of whom it is in 2Sa 8:15 said, that he as king did right and justice to all his people.

Jer 23:6-8

Jer 23:6 exhibits the welfare which the "branch" will, by His wise and just rule, secure for the people. Judah shall be blessed with welfare (נושׁע), and Israel dwell safely; that blessing will come into fulfilment which Moses set before the people’s view in Deu 33:28. יהוּדה as the totality of the inhabitants is construed as feminine, as in Jer 3:7; Jer 14:2, etc. Israel denotes the ten tribes. Under the just sceptre of the Messiah, all Israel will reach the destiny designed for it by the Lord, will, as God’s people, attain to full dignity and glory.

This is the name by which they shall call Him, the branch of David: Jahveh our Righteousness. The suffix in יקראו refers to "righteous branch." Instead of the 3 pers. sing. יקרא with the suffix ו, some codd. have the plur. יקראוּ. This some polemical authors, such as Raim., Martini, Galatin, hold to be the true reading; and they affirmed the other had proceeded from the Jews, with the design of explaining away the deity of the Messiah. The Jews translated, they said: This is the name whereby Jahveh will call him: Our Righteousness; which is indeed the rendering of R. Saad. Gaon apud Aben Ezra, and of Menasse ben Israel. But this rendering is rejected by most Jewish comm. as being at variance with the accents, so that the impugned reading could not well have been invented by the Jews for polemical purposes. יקראו is attested by most codd., and is rendered by the lxx, so that the sense can be none other than: they will call the righteous branch of David "Jahveh our Righteousness." Most comm., including even Hitz., admit that the suffix refers to צמח, the principal person in both verses. Only Ew., Graf, and Näg. seek to refer it to Israel, because in Jer 33:16 the same name is given to Jerusalem. But the passage cited does not prove the case. To call any one by a name universally denotes in the prophetic usage: to set him forth as that which the name expresses; so here: the branch of David will manifest Himself to the people of Israel as Jahve Tsidkenu. This name is variously expounded. The older Christian comm. understand that the Messiah is here called Jehovah, and must therefore be true God, and that He is called our righteousness, inasmuch as He justifies us by His merit.Thus the Vulg. renders: Dominus justus noster; and even Calv. says: Quicunque sine contentione et amarulentia judicant, facile vident, idem nomen competer in Christum, quatenus est Deus, sicuti nomen filii Davidis respectu humanae naturae ei tribuitur. - Omnibus aequis et moderatis hoc constabit, Christum hic insigniri duplici elogio, ut in eo nobis commendet propheta tam deitatis gloriam, quam veritatem humanae naturae; and by the righteousness he understands justification by the merits of Christ.

But the rabbinical interpreters, headed by the Chald., take the name to be an abbreviation of a sentence; so e.g., Kimchi: Israel vocabit Messiam hoc nomine, quia ejus temporibus Domini justitia nobis firma, jugis et non recedet. They appeal to Jer 33:17 and to other passages, such as Exo 17:15, where Moses calls the altar "Jahveh my Banner," and Gen 33:20, where Jacob gives to the altar built by him the name El elohe Jisrael. Hgstb. has rightly pronounced for this interpretation. The passages cited show who in such names an entire sentence is conveyed. "Jahveh my Banner" is as much as to say: This altar is dedicated to Jahveh my banner, or to the Almighty, the God of Israel. So all names compounded of Jahveh; e.g., Jehoshua = Jahveh salvation, brief for: he to whom Jahveh vouchsafes salvation. So Tsidkijahu = Jahve’s righteousness, for: he to whom Jahveh deals righteousness. To this corresponds Jahveh Tsidkenu: he by whom Jahveh deals righteousness. We are bound to take the name thus by the parallel passage, Jer 33:16, where the same name is given to Jerusalem, to convey the thought, that by the Messiah the Lord will make Jerusalem the city of Righteousness, will give His righteousness to it, will adorn and glorify it therewith. צדקנוּ is not to be referred, as it is by the ancient Church comm., to justification through the forgiveness of sins. With this we have not here to do, but with personal righteousness, which consists in deliverance from all unrighteousness, and which is bound up with blessedness. Actual righteousness has indeed the forgiveness of sins for its foundation, and in this respect justification is not to be wholly excluded; but this latter is here subordinate to actual righteousness, which the Messiah secures for Israel by the righteousness of His reign. The unrighteousness of the former kings has brought Israel and Judah to corruption and ruin; the righteousness of the branch to be hereafter raised up to David will remove all the ruin and mischief from Judah, and procure for them the righteousness and blessedness which is of God. - "What Jeremiah," as is well remarked by Hgstb., "sums up in the name Jehovah Tsidkenu, Ezekiel expands at length in the parallel Eze 34:25-31 : the Lord concludes with them a covenant of peace; rich blessings fall to their lot; He breaks their yoke, frees them from bondage; they do not become the heathen’s prey." These divine blessings are also to be conferred upon the people by means of the righteous branch. What the ancient Church comm. found in the name was true as to the substance. For as no man is perfectly righteous, so no mere earthly king can impart to the people the righteousness of Jahveh in the full sense of the term; only He who is endowed with the righteousness of God. In so far the Godhead of this King is contained implicite in the name; only we must not understand that he that bore the name is called Jahveh. But that righteousness, as the sum of all blessing, is set before the people’s view, we may gather from the context, especially from Jer 23:7 and Jer 23:8, where it is said that the blessings to be conferred will outshine all former manifestations of God’s grace. This is the sense of both verses, which, save in the matter of a trifling change in Jer 23:8, are verbally repeated from Jer 16:14 and Jer 16:15, where they have already been expounded.The lxx have omitted both these verses here, and have placed them at the end of the chapter, after Jer 23:40; but by their contents they do not at all belong to that, whereas after Jer 23:6 they are very much in place, as even Hitz. admits. In the text of the lxx handed down, Jer 23:6 ends with the words:  ̓Ιωσεδὲκ ἐν τοῖς προφήταις; and  ̓Ιωσεδὲκ  may be said to correspond to יהוה צדקנוּ, and ἐν τοῖς προφήταις  to לנּביאים, Jer 23:9. Hitz. and Gr. therefore infer that Jer 23:7 and Jer 23:8 were wanting also in the Heb. text used by the translator, and that they must have been added by way of supplement, most probably from another MS. This inference is thought to find support in the assumption that, because the Greek MSS have no point between  ̓Ιωσεδὲκ and ἐν τοῦς προφήταις, therefore the Alexandrian translator must have joined these words together so as to make one - meaningless - sentence. A thoroughly uncritical conclusion, which could be defended only if the Alex. translators had punctuated their Greek text as we have it punctuated in our printed editions. And if a later reader of the lxx had added the verses from the Hebrew text, then he would certainly have intercalated them at the spot where they stood in the original, i.e., between Jer 23:6 and Jer 23:9. Their displacement to a position after Jer 23:40 is to be explained from the fact that in Jer 16:14 and Jer 16:15 they immediately follow a threatening: and is manifestly the work of the translator himself, who omitted them after Jer 23:6, understanding them as of threatening import, because a threatening seemed to him to be out of place after Jer 23:6.

Against the False Prophets. - Next to the kings, the pseudo-prophets, who flattered the people’s carnal longings, have done most to contribute to the fall of the realm. Therefore Jeremiah passes directly from his discourse against the wicked kings to rebuking the false prophets; and if we may presume from the main substance, the latter discourse belongs to the same time as the former. It begins

Jer 23:9-11 With a description of the pernicious practices of these persons. - Jer 23:9 . "Concerning the prophets. Broken is mine heart within me; all my bones totter. I am become like a drunken man, and like a man whom wine hath overcome, because of Jahveh and because of His holy words. Jer 23:10. For of adulterers the land is full, for because of the curse the land withereth, the pastures of the wilderness dry up; and their course is become evil, and their strength not right. Jer 23:11. For both prophet and priest are profane; yea, in mine house found I their wickedness, saith Jahveh. Jer 23:12. Therefore their way shall be to them as slippery places in darkness, they shall be thrown down and fall therein; for I bring evil upon them, the year of their visitation, saith Jahveh. Jer 23:13. In the prophets of Samaria saw I folly; they prophesied in the name of Baal, and led my people Israel astray. Jer 23:14. But in the prophets of Jerusalem saw I an horrible thing, committing adultery and walking in falsehood, and they strengthen the hands of the wicked, that none returneth from his wickedness. They are all become to me as Sodom, and the inhabitants thereof as Gomorrah. Jer 23:15. Therefore thus saith Jahveh of hosts concerning the prophets: Behold, I feed them with wormwood, and give them to drink water of bitterness; for from the prophets of Jerusalem is profaneness gone forth over all the land." "Concerning the prophets" is the heading, as in Jer 46:2; Jer 48:1; Jer 49:1, Jer 49:7, Jer 49:23, Jer 49:28; and corresponds to the woe uttered against the wicked shepherds, Jer 23:1. It refers to the entire portion vv. 9-40, which is thus distinguished from the oracles concerning the kings, Jer 21:1-14 and 22. It might indeed be joined, according to the accents, with what follows: because of the prophets is my heart broken; but as the cause of Jeremiah’s deep agitation is given at the end of the second half-verse: because of Jahveh, etc., it is not likely the seer would in one sentence have given two different and quite separate reasons. The brokenness of his heart denotes the profoundest inward emotion yet not despondency by reason of sin and misery, like "a broken heart" in Psa 34:19; Psa 51:19, etc., but because of God’s wrath at the impious lives of the pseudo-prophets. This has overcome him, and this he must publish. This wrath had broken his heart and seized on all his bones, so that they nervelessly tremble, and he resembles a drunken man who can no longer stand firm on his feet. He feels himself inwardly quite downcast; he not only feels the horrors of the judgment that is to befall the false prophets and corrupt priests who lead the people astray, but knows well the dreadful sufferings the people too will have to endure. The verb רחף occurs only twice in the Piel besides in the present passage; in Gen 1:2, of the Spirit of God that in the beginning of creation brooded over the waters of the earth, and Deu 32:11, of the eagle that flutters over her young - in Arabic rchf, to be soft. The root meaning of the word is doubtless: to be flaccid; here accordingly, to totter, to sway to and fro. "Because of Jahveh" is more fully explained by "because of the words of His holiness," i.e., the words which God as holy has made known to him regarding the unholy ongoings of the pseudo-prophets. - From Jer 23:10 onwards come the sayings of God which have so terribly agitated the prophet. The land is full of adulterers. Adultery in the literal sense is mentioned by way of example, as a reckless transgression of God’s commands, then much in vogue, whereby the moral foundations of the kingdom were broken up. In Jer 23:14 the prophets are said to commit adultery and walk in lying, cf. Jer 29:23 and Jer 5:7. By reason of this vice a curse lies on the land, under which it is withering away. The clause "for because of the curse," etc., is not to be taken as parenthesis (Näg.), but as co-ordinate with the previous clause, giving the second, or rather the chief ground, why Jeremiah is so deeply distressed. The reason of this is not so much the prevailing moral corruption, as the curse lying on the land because of the moral corruption of its inhabitants. אלה is not perjury (Chald., Rashi, Kimchi), but the curse wherewith God punishes the transgression of His covenant laws, cf. Jer 11:3, Jer 11:8, Deu 28:15., Jer 29:19. The words are modelled after Isa 24:4.; and הארץ is not the population, but the land itself, which suffers under God’s curse, and which is visited with drought; cf. Jer 12:4. The next words point to drought. נאות מדבּר as in Jer 9:9. By ותּהי the further description of the people’s depravity is attached to the first clause of the verse. Their course is become evil; their running or racing, i.e., the aim and endeavour of the ungodly. The suffix on this word מרוּצתם refers not to "adulterers," but ad sensum to the inhabitants of the land. Their strength is not-right, i.e., they are strong, valiant in wrong; cf. Jer 9:2. For - so goes Jer 23:11 - both prophets and priests, who should lead the people in the right way, are profane, and desecrate by their wickedness even the house of God, presumably by idolatry; cf. Jer 32:34. There is no reason for thinking here, as Hitz. does, of adultery practised in the temple.

Jer 23:12

For this the Lord will punish them. Their way shall be to them as slippery places in darkness. This threatening is after the manner of Psa 35:6, where חשׁך are joined, changed by Jeremiah to the words in the text. The passage cited shows that we may not separate בּאפלה from חלקלקּות, as Ew. does, to join it to the following ידּחוּ. Their way shall resemble slippery places in the dark, when one may readily slip and fall. Besides, they are to be thrust, pushed, so that they must fall on the slippery path (ידּחוּ from דּחח = דּחה, Psa 35:5; "therein" to be referred to "their way"). The clause: "for I bring evil," etc., is formed after Jer 11:23.

Jer 23:13-15

To display the vileness of the prophets, these are parallelized with the prophets of Samaria. The latter did foolishly (תּפלה, prop. of that which is unsalted, insipid, Job 6:6, hence irrational, insulsum), since they prophesied, being inspired by Baal the no-god, and by such prophesying led the people into error; cf. 1Ki 18:19. Much more horrible is the conduct of the prophets of Jerusalem, who commit adultery, walk in lying, and strengthen the wicked in their wickedness, not merely by their delusive pretences (cf. Jer 23:17, Jer 6:14; Jer 14:13), but also by their immoral lives, so that no one turns from his wickedness, cf. Eze 13:22. לבלתּי is here and in Jer 27:18, as in ex. 20:20, construed, contrary to the usage everywhere else, not with the infin., but with the verb. fin. As the prophets, instead of converting the wicked, only confirmed them in their sins, therefore all the inhabitants of Judah or Jerusalem are become as corrupt as Sodom and Gomorrah. "They all" are not the prophets, but the inhabitants of Judah or Jerusalem; and "the inhabitants thereof" are those of the capital, cf. Deu 32:32; Isa 1:10. On the seducers the Lord will therefore inflict punishment, because impiousness has gone forth from them over the whole land. With the punishment threatened in Jer 23:15, cf. Jer 9:14.

Jer 23:16-20 Warning against the lying prophecies of the prophets. - Jer 23:16. "Thus saith Jahveh of hosts: Hearken not unto the words of the prophets that prophesy unto you! They deceive you; a vision of their heart they speak, not out of the mouth of Jahveh. Jer 23:17. They say still unto my despisers: 'Jahveh hath spoken: Peace shall ye have;' and unto every one that walketh in the stubbornness of his heart they say: 'There shall no evil come upon you.' Jer 23:18. For who hath stood in Jahveh’s counsel, that he might have seen and heard His word? who hath marked my word and heard it? Jer 23:19. Behold a tempest from Jahveh, fury goeth forth, and eddying whirlwind shall hurl itself upon the head of the wicked. Jer 23:20. The anger of God shall not turn till He have done and till He have performed the thoughts of His heart. At the end of the days shall ye be well aware of this. Jer 23:21. I have not sent the prophets, yet they ran; I have not spoken to them, yet they prophesied. Jer 23:22. But if they had stood in my counsel, they would publish my words to my people and bring them back from their evil way and from the evil of their doings."

The warning against these prophets is founded in Jer 23:16 on the fact that they give out the thoughts of their own hearts to be divine revelation, and promise peace and prosperity to all stiff-necked sinners. מהבּלים, lit., they make you vain, i.e., make you to yield yourselves to vain delusion, seduce you to false confidence. This they do by their speaking visions, i.e., revelations of their heart, not what God has spoken, revealed to them. As an illustration of this, Jer 23:17 tells that they prophesy continued peace or well-being to the despisers of God. The infin. abs. אמור after the verb. fin. intimates the duration or repetition of the thing. דּבּר יהוה are words of the false prophets, with which they give out that their prophesyings are God’s word. Since we nowhere else find sayings of Jahveh introduced by דּבּר יהוה, but usually by 'כּה אמר י, the lxx have taken offence at that formula, and, reading דבר, join the words with למנאצי: τοῖς ἀπωθουμένοις τὸν λόγον κυρίου. To this reading Hitz. and Gr. give the preference over the Masoretic; but they have not noticed that they thus get an unsuitable sense. For דבר יהוה in prophetic language never denotes the Mosaic law or the "moral law" (Hitz.), but the word of God published by the prophets. By their view of "word of Jahveh" they would here obtain the self-inconsistent thought: to the despisers of divine revelation they proclaim as revelation. The Masoretic reading is clearly right; and Jeremiah chose the unusual introductory formula to distinguish the language of the pseudo-prophets from that of the true prophets of the Lord. וכל־הלך ב' is prefixed absolutely: and as concerning every one that walks...they say, for: and to every one...they say. On the "stubbornness of their heart," see on Jer 3:17. With the speech of the false prophets, cf. Jer 14:13 and Jer 6:14. - In Jer 23:18 a more comprehensive reason is given to show that these prophets are not publishing God’s decrees. The question: Who hath stood? has negative force = None hath stood. By this Jeremiah does not deny the possibility of this universally, but only of the false prophets (Hitz.). This limitation of the words is suggested by the context. To the true prophets the Lord reveals His סוד, Amo 3:7. ויראוישׁמע are not to be taken jussively: let him see and hear (Hitz.), for the foregoing interrogation is not a conditional clause introducing a command. The imperfects with ו are clauses of consequence or design, and after a preceding perfect should be rendered in English by the conditional of the pluperfect. Seeing the word of God refers to prophetic vision. The second question is appended without at all conveying any inference from what precedes; and in it the second verb (with ו consec.) is simply a strengthening of the first: who hath hearkened to my word and heard it? The Masoretes have quite unnecessarily changed the Chet. דּברי .tehC  into דּברו. In the graphic representation of the prophets, the transition to the direct speech of God, and conversely, is no unusual thing. The change of ויּשׁמע into ישׁמע, unnecessary and even improper as it is, is preferred by Graf and Näg., inasmuch as they take the interrogative מי in both clauses in the sense of quisquis and understand the verse thus: He who has but stood in the counsel of the Lord, let him see and hear His word (i.e., he must see and hear His word); and he that hath marked my word, let him publish it (i.e., he must publish it). This exposition becomes only then necessary, if we leave the context out of view and regard the question as being to the effect that no one has stood in God’s counsel - which Jeremiah could not mean. Not to speak of the change of the text necessary for carrying it through, this view does not even give a suitable sense. If the clause: He that has stood in the counsel of the Lord, he must proclaim His word, is to be regarded as having a demonstrative force, then the principal idea must be supplied, thus namely: "and it is impossible that it should be favourable to those who despise it." In Jer 23:19 Jeremiah publishes a real word of the Lord, which sounds very differently from the words of the false prophets. A tempest from Jahveh will burst over the heads of the evil-doers, and the wrath of God will not cease until it has accomplished the divine decree. "A tempest from Jahveh" is defined by "fury" in apposition as being a manifestation of God’s wrath; and the whole first clause is further expanded in the second part of the verse. The tempest from Jahveh goes forth, i.e., breaks out, and as whirling tornado or eddying whirlwind bursts over the head of the wicked. יחוּל is to be taken in accordance with מתחולל: twist, whirl, cf. 2Sa 3:29. "The thoughts of His heart" must not be limited to what God has decreed de interitu populi (Calv.); it comprehends God’s whole redemptive plan in His people’s regard-not merely the overthrow of the kingdom of Judah, but also the purification of the people by means of judgments and the final glorification of His kingdom. To this future the next clause points: at the end of the days ye shall have clear knowledge of this. "The end of the days" is not merely the completion of the period in which we now are (Hitz., Gr. Näg., etc.), but, as universally, the end of the times, i.e., the Messianic future, the last period of the world’s history which opens at the close of the present aeon; see on Gen 49:1; Num 24:14, etc. התבּונן is strengthened by בּינה yb dene: attain to insight, come to clearer knowledge.

Jer 23:21-22

From the word of the Lord proclaimed in Jer 23:19. it appears that the prophets who prophesy peace or well-being to the despisers of God are not sent and inspired by God. If they had stood in the counsel of God, and so had truly learnt God’s word, they must have published it and turned the people from its evil way. This completely proves the statement of Jer 23:16, that the preachers of peace deceive the people. Then follows -

Jer 23:23-29

Jer 23:23-32, in continuation, an intimation that God knows and will punish the lying practices of these prophets. - Jer 23:23."Am I then a God near at hand, saith Jahveh, and not a God afar off? Jer 23:24. Or can any hide himself in secret, that I cannot see him? saith Jahveh. Do not I will the heaven and the earth? saith Jahveh. Jer 23:25. I have heard what the prophets say, that prophesy falsehood in my name, saying: I have dreamed, I have dreamed. Jer 23:26. How long? Have they it in their mind, the prophets of the deceit of their heart, Jer 23:27. Do they think to make my people forget my name by their dreams which they tell one to the other, as their fathers forgot my name by Baal? Jer 23:28. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word in truth. What is the straw to the corn? saith Jahveh. Jer 23:29. Is not thus my word - as fire, saith Jahveh, and as a hammer that dasheth the rock in pieces? Jer 23:30. Therefore, behold, I am against the prophets that steal my words one from the other. Jer 23:31. Behold, I am against the prophets, saith Jahveh, that take their tongues and say: God’s word. Jer 23:32. Behold, I am against the prophets that prophesy lying dreams, saith Jahve, and tell them, and lead my people astray with their lies and their boasting, whom yet I have not sent nor commanded them, and they bring no good to this people, saith Jahveh."

The force of the question: Am I a God at hand, not afar off? is seen from what follows. Far and near are here in their local, not their temporal signification. A god near at hand is one whose domain and whose knowledge do not extend far; a God afar off, one who sees and works into the far distance. The question, which has an affirmative force, is explained by the statement of Jer 23:24 : I fill heaven and earth. Hitz. insists on understanding "near at hand" of temporal nearness, after Deu 32:17 : a God who is not far hence, a newly appeared God; and he supposes that, since in the east, from of old, knowledge is that which is known by experience, therefore the greatness of one’s knowledge depends on one’s advancement in years (Job 15:7, Job 15:10; Job 12:12, etc.); and God, he says, is the Ancient of days, Dan 7:9. But this line of thought is wholly foreign to the present passage. It is not wealth of knowledge as the result of long life or old age that God claims for Himself in Jer 23:24, but the power of seeing into that which is hidden so that none can conceal himself from Him, or omniscience. The design with which God here dwells on His omniscience and omnipresence too (cf. 1Ki 8:27; Isa 66:1) is shown in Jer 23:25. The false prophets went so far with their lying predictions, that it might appear as if God did not hear or see their words and deeds. The Lord exposes this delusion by calling His omniscience to mind in the words: I have heard how they prophesy falsehood in my name and say, I have dreamed, i.e., a dream sent by God, have had a revelation in dreams, whereas according to Jer 23:26 the dream was the deceit of their heart - "spun out of their own heart" (Hitz.). Jer 23:26 is variously interpreted. Hitz. supposes that the interrogative ה (in הישׁ) is made subordinate in the clause, and that the question is expressed with a double interrogative. He translates: How long still is there anything left in the heart of the prophets? as much as to say: how long have they materials for this? But there is a total want of illustrations in point for this subordination and doubling of the interrogative; and the force given to the ישׁ is quite arbitrary, since we should have had some intimation of what it was that was present in their hearts. Even the repetition of the interrogative particles is unexplained, and the connecting of ישׁ with a participle, instead of with the infinitive with ל, cannot be defended by means of passages where החל is joined with an adjective and the idea "to be" has to be supplied. L. de Dieu, followed by Seb. Schmidt, Chr. B. Mich., Ros., Maur., Umbr., Graf, was right in taking "How long" by itself as an aposiopesis: how long, sc. shall this go on? and in beginning a new question with הישׁ, a question continued and completed by the further question: "Do they think," etc., Jer 23:27. Is it in the heart of the prophets, i.e., have the prophets a mind to prophesy falsehood? do they mean to make men forget my name? Against holding Jer 23:27 as a resumption of the question there is no well-founded objection. Näg. affirms that after החשׁבים we must in that case have here הם as recapitulation of the subject; but that is rendered unnecessary by the subject’s being contained in the immediately preceding words. The conjecture propounded by Näg., to change הישׁ into האשׁ: how long still is the fire in the heart of the prophets? needs no refutation. To make to forget the name of the Lord is: so to banish the Lord, as seen in His government and works, from the people’s heart, that He is no longer feared and honoured. By their dreams which they relate one to the other, i.e., not one prophet to the other, but the prophet to his fellow-man amongst the people. בּבּעל, because of the Baal, whom their fathers made their god, cf. Jdg 3:7; 1Sa 12:9. - These lies the prophets ought to cease. Jer 23:28. Each is to speak what he has, what is given him. He that has a dream is to tell the dream, and he that has God’s word should tell it. Dream as opposed to word of the Lord is an ordinary dream, the fiction of one’s own heart; not a dream-revelation given by God, which the pseudo-prophets represented their dreams to be. These dreams are as different from God’s word as straw is from corn. This clause is supported, Jer 23:29, by a statement of the nature of God’s word. It is thus (כּה), namely, as fire and as a hammer that smashes the rocks. The sense of these words is not this: the word of God is strong enough by itself, needs no human addition, or: it will burn as fire the straw of the man’s word mixed with it. There is here no question of the mixing of God’s word with man’s word. The false prophets did not mingle the two, but gave out their man’s word for God's. Nor, by laying stress on the indwelling power of the word of God, does Jeremiah merely give his hearers a characteristic by which they may distinguish genuine prophecy; he seeks besides to make them know that the word of the Lord which he proclaims will make an end of the lying prophets’ work. Thus understood, Jer 23:29 forms a stepping-stone to the threatenings uttered in Jer 23:30-32 against the lying prophets. The comparison to fire does not refer to the reflex influence which the word exerts on the speaker, so as that we should with Rashi and Ros. cf. Jer 20:9; the fire comes before us as that which consumes all man’s work that will not stand the test; cf. 1Co 3:12. The comparison to a hammer which smashes the rock shows the power of God, which overcomes all that is earthly, even what is firmest and hardest; cf. Heb 4:12. Its effect and accomplishment nothing can hinder.

Jer 23:30-32

Threatening of punishment. לכן does not connect with Jer 23:29, but with the main idea of the previous verses, the conduct of the false prophets there exposed. הנני על, behold, I will be against them, will come upon them as an enemy; cf. Eze 5:8. The practice of these prophets is characterized in three ways, yet without marking out three classes of unworthy men. One habit of theirs is that of stealing the word of God one from another. Not inspired of God themselves, they tried to appropriate words of God from other prophets in order to give their own utterances the character of divine oracles. Another is: they take their tongues and say, God’s word, i.e., they use their tongues to speak pretended words from God. The verb ינאמוּ occurs only here; elsewhere only the participle נאם, and that almost always joined with יהוה in the sig. effatum Domini; here without it, but in the same sense. The root meaning of נאם is disputed. Connected etymologically with נהם, המה, it doubtlessly denotes originally, that which is whispered, Jahveh’s secret confidential communication; but it is constantly used, not for the word of God as silently inspired by God, but as softly uttered by the prophet. The meaning is not: their prophesying is "mere wagging of the tongue, talk according to their own caprice" (Graf); but: they give out their sayings for God’s, whereas God speaks neither to nor by them. Finally, their third way of doing consists in feigning revelations by means of dreams, which are but deceptive dreams. At this point the discourse falls back on the description in Jer 23:26. The words "and lead my people astray" refer to all their three ways of acting before characterized. פּחזוּת is their boasting of revelations from God. Then comes

Jer 23:33-37 A rebuke of their mockery at Jeremiah’s threatening predictions. - Jer 23:33. "And when this people, or the prophet, or a priest ask thee, saying: What is the burden of Jahveh? then say to them: What the burden is - now I will cast you off, saith Jahveh. Jer 23:34. And the prophet, the priest, and the people that shall say: burden of Jahveh, on that man will I visit it and on his house. Jer 23:35. Thus shall ye say each to the other, and each to his brother: What hath Jahveh answered, and what hath Jahveh spoken? Jer 23:36. But burden of Jahveh shall ye mention no more, for a burden to every one shall his own word be; and ye wrest the words of the living God Jahveh of hosts, our God. Jer 23:37. Thus shalt thou say to the prophet: What hath Jahveh answered thee, and what hath He spoken? Jer 23:38. But if ye say: burden of Jahveh, therefore thus saith Jahveh: Because ye say this word: burden of Jahveh, and yet I have sent unto you, saying, Ye shall not say: burden of Jahveh; Jer 23:39. Therefore, behold, I will utterly forget you, and cast away from my face you and this city that I gave you and your fathers, Jer 23:40. And will lay upon you everlasting reproach, and everlasting, never-to-be-forgotten disgrace."

The word משּׂא, from נשׂא, lift up, bear, sig. burden, and, like the phrase: lift up the voice, means a saying of weighty or dread import. The word has the latter sig. in the headings to the prophecies of threatening character; see on Nah 1:1, where this meaning of the word in the headings is asserted, and the widespread opinion that it means effatum is refuted. Jeremiah’s adversaries - as appears from these verses - used the word "burden" of his prophetic sayings by way of mockery, meaning burdensome prophecies, in order to throw ridicule on the prophet’s speeches, by them regarded as offensive. Thus if the people, or a prophet, or a priest ask: What is the burden of Jahveh, i.e., how runs it, or what does it contain? he is to answer: The Lord saith: I will cast you off, i.e., disburden myself of you, as it were - the idea of "burden" being kept up in the answer to the question. The article on the word prophet is used to show that the word is used generally of the class of prophets at large. The את in the answering clause is nota accus., the following phrase being designedly repeated from the question; and hence the unusual combination את־מה. The sense is: as regards the question what the burden is, I will cast you away. There is no reason to alter the text to fit the lxx translation: ὑμεῖς ἐστὲ τὸ λῆμμα, or Vulg.: vos estis onus, as Cappell., J. D. Mich., Hitz., Gr., etc., do. The lxx rendering is based, not on another reading, but on another division of the words, viz., אתם המשׂא. - In Jer 23:34 the meaning of this answer is more fully explained. On every one that uses the word "burden" in this sneering way God will avenge the sneer, and not only on his person, but on his house, his family as well. In Jer 23:35 they are told how they are to speak of prophecy. Jer 23:36. They are no longer to make use of the phrase "burden of Jahveh," "for the burden shall his word be to each one," i.e., the word "burden" will be to each who uses it a burden that crushes him down. "And ye wrest," etc., is part of the reason for what is said: and ye have = for ye have wrested the words of the living God. The clause is properly a corollary which tells what happens when they use the forbidden word.

Jer 23:38-40

In case they, in spite of the prohibition, persist in the use of the forbidden word, i.e., to not cease their mockery of God’s word, then the punishment set forth in Jer 23:33 is certainly to come on them. In the threat אתכם  נשׁיתי there is a manifestly designed word-play on משּׂא. lxx, Vulg., Syr. have therefore rendered as if from נשׂיתי נשׂא (or נשׂאתי) instead: ἐγὼ λαμβάνω, ego tollam vos portans. One cod. gives נשׂא, and Ew., Hitz., Graf, Näg., etc., hold this reading to be right; but hardly with justice. The Chald. has expressed the reading of the text in its ארטושׁ יתכון מרטשׁ, et relinquam vos relinquendo. And the form נשׁיתי is explained only by reading נשׁא (נשׁה); not by נשׂא, for this verb keeps its א everywhere, save with the one exception of נשׂוּי, Psa 32:1, formed after the parallel כסוּי. The assertion that the reading in the text gives no good sense is unfounded. I will utterly forget you is much more in keeping than: I will utterly lift you up, carry you forth. - With Jer 23:40, cf. Jer 20:11.

Evangelical Predictions. (b. c. 590.)

1 Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord . 2 Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord . 3 And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. 4 And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord . 5 Behold, the days come, saith the Lord , that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE Lord OUR RIGHTEOUSNESS. 7 Therefore, behold, the days come, saith the Lord , that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; 8 But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.

I. Here is a word of terror to the negligent shepherds. The day is at hand when God will reckon with them concerning the trust and charge committed to them: Woe be to the pastors (to the rulers, both in church and state) who should be to those they are set over as pastors to lead them, feed them, protect them, and take care of them. They are not owners of the sheep. God here calls them the sheep of my pasture, whom I am interested in, and have provided good pasture for. Woe be to those therefore who are commanded to feed God's people, and pretend to do it, but who, instead of that, scatter the flock, and drive them away by their violence and oppression, and have not visited them, nor taken any care for their welfare, nor concerned themselves at all to do them good. In not visiting them, and doing their duty to them, they did in effect scatter them and drive them away. The beasts of prey scattered them, and the shepherds are in the fault, who should have kept them together. Woe be to them when God will visit upon them the evil of their doings and deal with them as they deserve. They would not visit the flock in a way of duty, and therefore God will visit them in a way of vengeance.

II. Here is a word of comfort to the neglected sheep. Though the under-shepherds take no care of them, no pains with them, but betray them, the chief Shepherd will look after them. When my father and my mother forsake me, then the Lord taketh me up. Though the interests of God's church in the world are neglected by those who should take care of them, and postponed to their own private secular interests, yet they shall not therefore sink. God will perform his promise, though those he employs do not perform their duty.

1. The dispersed Jews shall at length return to their own land, and be happily settled there under a good government, v. 3, 4. Though there be but a remnant of God's flock left, a little remnant, that has narrowly escaped destruction, he will gather that remnant, will find them out wherever they are and find out ways and means to bring them back out of all countries whither he had driven them. It was the justice of God, for the sin of their shepherds, that dispersed them; but the mercy of God shall gather in the sheep, when the shepherds that betrayed them are cut off. They shall be brought to their former habitations, as sheep to their folds, and there they shall be fruitful, and increase in numbers. And, though their former shepherds took no care of them, it does not therefore follow that they shall have no more. If some have abused a sacred office, that is no good reason why it should be abolished. "They destroyed the sheep, but I will set shepherds over them who shall make it their business to feed them." Formerly they were continually exposed and disturbed with some alarm or other; but now they shall fear no more, nor be dismayed; they shall be in no danger from without, in no fright from within. Formerly some or other of them were ever and anon picked up by the beasts of prey; but now none of them shall be lacking, none of them missing. Though the times may have been long bad with the church, it does not follow that they will be ever so. Such pastors as Zerubbabel and Nehemiah, though they lived not in the pomp that Jehoiakim and Jeconiah did, nor made such a figure, were as great blessings to the people as the others were plagues to them. The church's peace is not bound up in the pomp of her rulers.

2. Messiah the Prince, that great and good Shepherd of the sheep, shall in the latter days be raised up to bless his church, and to be the glory of his people Israel, v. 5, 6. The house of David seemed to be quite sunk and ruined by that threatening against Jeconiah (ch. xxii. 30), that none of his seed should ever sit upon the throne of David. But here is a promise which effectually secures the honour of the covenant made with David notwithstanding; for by it the house will be raised out of its ruins to a greater lustre than ever, and shine brighter far than it did in Solomon himself. We have not so many prophecies of Christ in this book as we had in that of the prophet Isaiah; but here we have one, and a very illustrious one; of him doubtless the prophet here speaks, of him, and of no other man. The first words intimate that it would be long ere this promise should have its accomplishment: The days come, but they are not yet. I shall see him, but not now. But all the rest intimate that the accomplishment of it will be glorious. (1.) Christ is here spoken of as a branch from David, the man the branch (Zech. iii. 8), his appearance mean, his beginnings small, like those of a bud or sprout, and his rise seemingly out of the earth, but growing to be green, to be great, to be loaded with fruits. A branch from David's family, when it seemed to be a root in a dry ground, buried, and not likely to revive. Christ is the root and offspring of David, Rev. xxii. 16. In him doth the horn of David bud, Ps. cxxxii. 17, 18. He is a branch of God's raising up; he sanctified him, and sent him into the world, gave him his commission and qualifications. He is a righteous branch, for he is righteous himself, and through him many, even all that are his, are made righteous. As an advocate, he is Jesus Christ the righteous. (2.) He is here spoken of as his church's King. This branch shall be raised as high as the throne of his father David, and there he shall reign and prosper, not as the kings that now were of the house of David, who went backward in all their affairs. No; he shall set up a kingdom in the world that shall be victorious over all opposition. In the chariot of the everlasting gospel he shall go forth, he shall go on conquering and to conquer. If God raise him up, he will prosper him, for he will own the work of his own hands; what is the good pleasure of the Lord shall prosper in the hands of those to whom it is committed. He shall prosper; for he shall execute judgment and justice in the earth, all the world over, Ps. xcvi. 13. The present kings of the house of David were unjust and oppressive, and therefore it is no wonder that they did not prosper. But Christ shall, by his gospel, break the usurped power of Satan, institute a perfect rule of holy living, and, as far as it prevails, make all the world righteous. The effect of this shall be a holy security and serenity of mind in all his faithful loyal subjects. In his days, under his dominion, Judah shall be saved and Israel shall dwell safely; that is, all the spiritual seed of believing Abraham and praying Jacob shall be protected from the curse of heaven and the malice of hell, shall be privileged from the arrests of God's law and delivered from the attempts of Satan's power, shall be saved from sin, the guilt and dominion of it, and then shall dwell safely, and be quiet from the fear of all evil. See Luke i. 74, 75. Those that shall be saved hereafter from the wrath to come may dwell safely now; for, if God be for us, who can be against us? In the days of Christ's government in the soul, when he is uppermost there, the soul dwells at ease. (3.) He is here spoken of as The Lord our righteousness. Observe, [1.] Who and what he is. As God, he is Jehovah, the incommunicable name of God, denoting his eternity and self-existence. As Mediator, he is our righteousness. By making satisfaction to the justice of God for the sin of man, he has brought in an everlasting righteousness, and so made it over to us in the covenant of grace that, upon our believing consent to that covenant, it becomes ours. His being Jehovah our righteousness implies that he is so our righteousness as no creature could be. He is a sovereign, all-sufficient, eternal righteousness. All our righteousness has its being from him, and by him it subsists, and we are made the righteousness of God in him. [2.] The profession and declaration of this: This is the name whereby he shall be called, not only he shall be so, but he shall be known to be so. God shall call him by this name, for he shall appoint him to be our righteousness. By this name Israel shall call him, every true believer shall call him, and call upon him. That is our righteousness by which, as an allowed plea, we are justified before God, acquitted from guilt, and accepted into favour; and nothing else have we to plead but this, "Christ has died, yea, rather has risen again;" and we have taken him for our Lord.

3. This great salvation, which will come to the Jews in the latter days of their state, after their return out of Babylon, shall be so illustrious as far to outshine the deliverance of Israel out of Egypt (v. 7, 8): They shall no more say, The Lord liveth that brought up Israel out of Egypt; but, The Lord liveth that brought them up out of the north. This we had before, ch. xvi. 14, 15. But here it seems to point more plainly than it did there to the days of the Messiah, and to compare not so much the two deliverances themselves (giving the preference to the latter) as the two states to which the church by degrees grew after those deliverances. Observe the proportion: Just 480 years after they had come out of Egypt Solomon's temple was built (1 Kings vi. 1); and at that time that nation, which was so wonderfully brought up out of Egypt, had gradually arrived to its height, to its zenith. Just 490 years (70 weeks) after they came out of Babylon Messiah the Prince set up the gospel temple, which was the greatest glory of that nation that was so wonderfully brought out of Babylon; see Dan. ix. 24, 25. Now the spiritual glory of the second part of that nation, especially as transferred to the gospel church, is much more admirable and illustrious than all the temporal glory of the first part of it in the days of Solomon; for that was no glory compared with the glory which excelleth.

Guilt of False Prophets. (b. c. 600.)

9 Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord , and because of the words of his holiness. 10 For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. 11 For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord . 12 Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord . 13 And I have seen folly in the prophets of Samaria; they prophesied in Baal, and caused my people Israel to err. 14 I have seen also in the prophets of Jerusalem a horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah. 15 Therefore thus saith the Lord of hosts concerning the prophets; Behold, I will feed them with wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land. 16 Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord . 17 They say still unto them that despise me, The Lord hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you. 18 For who hath stood in the counsel of the Lord , and hath perceived and heard his word? who hath marked his word, and heard it? 19 Behold, a whirlwind of the Lord is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked. 20 The anger of the Lord shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly. 21 I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. 22 But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.   23 Am I a God at hand, saith the Lord , and not a God afar off? 24 Can any hide himself in secret places that I shall not see him? saith the Lord . Do not I fill heaven and earth? saith the Lord . 25 I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. 26 How long shall this be in the heart of the prophets that prophesy lies? yea, they are prophets of the deceit of their own heart; 27 Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal. 28 The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord . 29 Is not my word like as a fire? saith the Lord ; and like a hammer that breaketh the rock in pieces? 30 Therefore, behold, I am against the prophets, saith the Lord , that steal my words every one from his neighbour. 31 Behold, I am against the prophets, saith the Lord , that use their tongues, and say, He saith. 32 Behold, I am against them that prophesy false dreams, saith the Lord , and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the Lord .

Here is a long lesson for the false prophets. As none were more bitter and spiteful against God's true prophets than they, so there were none on whom the true prophets were more severe, and justly. The prophet had complained to God of those false prophets (ch. xiv. 13), and had often foretold that they should be involved in the common ruin; but here they have woes of their own.

I. He expresses the deep concern that he was under upon this account, and what a trouble it was to him to see men who pretended to a divine commission and inspiration ruining themselves, and the people among whom they dwelt, by their falsehood and treachery (v. 9): My heart within me is broken; I am like a drunken man. His head was in confusion with wonder and astonishment; his heart was under oppression with grief and vexation. Jeremiah was a man that laid things much to heart, and what was any way threatening to his country made a deep impression upon his spirits. He is here in trouble, 1. Because of the prophets and their sin, the false doctrine they preached, the wicked lives they lived; especially it filled him with horror to hear them making use of God's name and pretending to have their instruction from him. Never was the Lord so abused, and the words of his holiness, as by these men. Note, The dishonour done to God's name, and the profanation of his holy word, are the greatest grief imaginable to a gracious soul. 2. "Because of the Lord, and his judgments, which by this means are brought in upon us like a deluge." He trembled to think of the ruin and desolation which were coming from the face of the Lord (so the word is) and from the face of the word of his holiness, which will be inflicted by the power of God's wrath, according to the threatenings of his word, confirmed by his holiness. Note, Even those that have God for them cannot but tremble to think of the misery of those that have God against them.

II. He laments the abounding abominable wickedness of the land and the present tokens of God's displeasure they were under for it (v. 10): The land is full of adulterers; it is full both of spiritual and corporal whoredom. They go a whoring from God, and, having cast off the fear of him, no marvel that they abandon themselves to all manner of lewdness; and, having dishonoured themselves and their own bodies, they dishonour God and his name by rash and false swearing, because of which the land mourns. Both perjury and common swearing are sins for which a land must mourn in true repentance or it will be made to mourn under the judgments of God. Their land mourned now under the judgment of famine; the pleasant places, or rather the pastures, or (as some read it) the habitations of the wilderness, are dried up for want of rain, and yet we see no signs of repentance. They answer not the end of the correction. The tenour and tendency of men's conversations are sinful, their course continues evil, as bad as ever, and they will not be diverted from it. They have a great deal of resolution, but it is turned the wrong way; they are zealously affected, but not in a good thing: Their force is not right; their heart is fully set in them to do evil, and they are not valiant for the truth, have not courage enough to break off their evil courses, though they see God thus contending with them.

III. He charges it all upon the prophets and priests, especially the prophets. They are both profane (v. 11); the priests profane the ordinances of God they pretend to administer; the prophets profane the word of God they pretend to deliver; their converse and all their conversation are profane, and then it is not strange that the people are so debauched. They both play the hypocrite (so some read it); under sacred pretensions they carry on the vilest designs; yea, not only in their own houses, and the bad houses they frequent, but in my house have I found their wickedness; in the temple, where the priests ministered, where the prophets prophesied, there were they guilty both of idolatry and immorality. See a woeful instance in Hophni and Phinehas, 1 Sam. ii. 22. God searches his house, and what wickedness is there he will find it out; and the nearer it is to him the more offensive it is. Two things are charged upon them:—1. That they taught people to sin by their examples. He compares them with the prophets of Samaria, the head city of the kingdom of the ten tribes, which had been long since laid waste. It was the folly of the prophets of Samaria that they prophesied in Baal, in Baal's name; so Ahab's prophets did, and so they caused my people Israel to err, to forsake the service of the true God and to worship Baal, v. 13. Now the prophets of Jerusalem did not do so; they prophesied in the name of the true God, and valued themselves upon that, that they were not like the prophets of Samaria, who prophesied in Baal; but what the better, when they debauched the nation as much by their immoralities as the other had done by their idolatries? It is a horrible thing in the prophets of Jerusalem that they make use of the name of the holy God, and yet wallow in all manner of impurity; they make nothing of committing adultery. They make use of the name of the God of truth, and yet walk in lies; they not only prophesy lies, but in their common conversation one cannot believe a word they say. It is all either jest and banter or fraud and design. Thus they encourage sinners to go on in their wicked ways; for every one will say, "Surely we may do as the prophets do; who can expect that we should be better than our teachers?" By this means it is that none returns from his wickedness; but they all say that they shall have peace, though they go on, for their prophets tell them so. By this means Judah and Jerusalem have become as Sodom and Gomorrah, that were wicked, and sinners before the Lord exceedingly; and God looked upon them accordingly as fit for nothing but to be destroyed, as they were, with fire and brimstone. 2. That they encouraged people in sin by their false prophecies. They made themselves believe that there was no harm, no danger in sin, and practiced accordingly; and then no marvel that they made others believe so too (v. 16): They speak a vision of their own heart; it is the product of their own invention, and agrees with their own inclination, but it is not out of the mouth of the Lord; he never dictated it to them, nor did it agree either with the law of Moses or with what God has spoken by other prophets. They tell sinners that it shall be well with them though they persist in their sins, v. 17. See here who those are that they encourage—those that despise God, that slight his authority, and have low and mean thoughts of his institutions, and those that walk after the imagination of their own heart, that are worshippers of idols and slaves to their own lusts; those that are devoted to their pleasures put contempt upon their God. Yet see how these prophets caressed and flattered them: they should have been still saying, There is no peace to those that go on in their evil ways—Those that despise God shall be lightly esteemed—Woe, and a thousand woes, to them; but they still said, You shall have peace; no evil shall come upon you. And, which was worst of all, they told them, God has said so, so making him to patronize sin, and to contradict himself. Note, Those that are resolved to go on in their evil ways will justly be given up to believe the strong delusions of those who tell them that they shall have peace though they go on.

IV. God disowns all that these false prophets said to sooth people up in their sins (v. 21): I have not sent these prophets; they never had any mission from God. They were not only not sent by him on this errand, but they were never sent by him on any errand; he never had employed them in any service or business for him; and, as to this matter, whereas they pretended to have instructions from him to assure this people of peace, he declares that he never gave them any such instructions. Yet they were very forward—they ran; they were very bold—they prophesied without any of that difficulty with which the true prophets sometimes struggled. They said to sinners, You shall have peace. But (v. 18): "Who hath stood in the counsel of the Lord? Who of you has, that are so confident of this? You deliver this message with a great deal of assurance; but have you consulted God about it? No; you never considered whether it be agreeable to the discoveries God has made of himself, whether it will consist with the honour of his holiness and justice, to let sinners go unpunished. You have not perceived and heard his word, nor marked that; you have not compared this with the scripture; if you had taken notice of that, and of the constant tenour of it, you would never have delivered such a message." The prophets themselves must try the spirits by the touchstone of the law and of the testimony, as well as those to whom they prophesy; but which of those did so that prophesied of peace? That they did not stand in God's counsel nor hear his word is proved afterwards, v. 22. If they had stood in my counsel, as they pretend, 1. They would have made the scriptures their standard: They would have caused my people to hear my words, and would have conscientiously kept closely to them. But, not speaking according to that rule, it is a plain evidence that there is no light in them. 2. They would have made the conversion of souls their business, and would have aimed at that in all their preaching. They would have done all they could to turn people from their evil way in general and from all the particular evil of their doings. They would have encouraged and assisted the reformation of manners, would have made this their scope in all their preaching, to part between men and their sins; but it appeared that this was a thing they never aimed at, but, on the contrary, to encourage sinners in their sins. 3. They would have had some seals of their ministry. This sense our translation gives it: If they had stood in my counsel, and the words they had preached had been my words, then they should have turned them from their evil way; a divine power should have gone along with the word for the conviction of sinners. God will bless his own institutions. Yet this is no certain rule; Jeremiah himself, though God sent him, prevailed with but few to turn from their evil way.

V. God threatens to punish these prophets for their wickedness. They promised the people peace; and to show them the folly of that God tells them that they should have no peace themselves. They were very unfit to warrant the people, and pass their word to them that no evil shall come upon them, when all evil is coming upon themselves and they are not aware of it, v. 12. Because the prophets and priests are profane, therefore their ways shall be unto them as slippery ways in the darkness. Those that undertake to lead others, because they mislead them, and know they do so, shall themselves have no comfort in their way. 1. They pretend to show others the way, but they shall themselves be in the dark, or in a mist; their light or sight shall fail, so that they shall not be able to look before them, shall have no forecast for themselves. 2. They pretend to give assurances to others, but they themselves shall find no firm footing: Their ways shall be to them as slippery ways, in which they shall not go with any steadiness, safety, or satisfaction. 3. They pretend to make the people easy with their flatteries, but they shall themselves be uneasy: They shall be driven, forced forward as captives, or making their escape as those that are pursued, and they shall fall in the way by which they hoped to escape, and so fall into the enemies' hands. 4. They pretend to prevent the evil that threatens others, but God will bring evil upon them, even the year of their visitation, the time fixed for calling them to an account; such a time is fixed concerning all that do not judge themselves, and it will be an evil time. The year of visitation is the year of recompenses. It is further threatened (v. 15), I will feed them with wormwood, or poison, with that which is not only nauseous, but noxious, and make them drink waters of gall, or (as some read it) juice of hemlock; see ch. ix. 15. Justly is the cup of trembling put into their hand first, for from the prophets of Jerusalem, who should have been patterns of piety and every thing that is praiseworthy, even from them has profaneness gone forth into all the lands. Nothing more effectually debauches a nation than the debauchery of ministers.

VI. The people are here warned not to give any credit to these false prophets; for, though they flattered them with hopes of impunity, the judgments of God would certainly break out against them, unless they repented (v. 16): "Take notice of what God says, and hearken not to the words of these prophets; for you will find, in the issue, that God's word shall stand, and not theirs. God's word will make you serious, but they make you vain, feed you with vain hopes, which will fail you at last. They tell you, No evil shall come upon you; but hear what God says (v. 19), Behold, a whirlwind of the Lord has gone forth in fury. They tell you, All shall be calm and serene; but God tells you, There is a storm coming, a whirlwind of the Lord, of his sending, and therefore there is no standing before it. It is a whirlwind raised by divine wrath; it has gone forth in fury, a wind that is brought forth out of the treasuries of divine vengeance; and therefore it is a grievous whirlwind, and shall light heavily, with rain and hail, upon the head of the wicked, which they cannot avoid nor find any shelter from." It shall fall upon the wicked prophets themselves who deceived the people, and the wicked people who suffered themselves to be deceived. A horrible tempest shall be the portion of their cup, Ps. xi. 6. This sentence is bound on as irreversible (v. 20): The anger of the Lord shall not return, for the decree has gone forth. God will not alter his mind, nor suffer his anger to be turned away, till he have executed the sentence and performed the thoughts of his heart. God's whirlwind, when it comes down from heaven, returns not thither, but accomplishes that for which he sent it, Isa. lv. 11. This they will not consider now; but in the latter days you shall consider it perfectly, consider it with understanding (so the word is) or with consideration. Note, Those that will not fear the threatenings shall feel the execution of them, and will then perfectly understand what they will not now admit the evidence of, what a fearful thing it is to fall into the hands of a just and jealous God. Those that will not consider in time will be made to consider when it is too late. Son, remember.

VII. Several things are here offered to the consideration of these false prophets for their conviction, that, if possible, they might be brought to recant their error and acknowledge the cheat they had put upon God's people.

1. Let them consider that though they may impose upon men God is too wise to be imposed upon. Men cannot see through their fallacies, but God can and does. Here,

(1.) God asserts his own omnipresence and omniscience in general, v. 23, 24. When they told the people that no evil should befall them though they went on in their evil ways they went upon atheistical principles, that the Lord doth not see their sin, that he cannot judge through the dark cloud, that he will not require it; and therefore they must be taught the first principles of their religion, and confronted with the most incontestable self-evident truths. [1.] That though God's throne is prepared in the heavens, and this earth seems to be at a distance from him, yet he is a God here in this lower world, which seems to be afar off, as well as in the upper world, which seems to be at hand, v. 23. The eye of God is the same on earth that it is in heaven. Here it runs to and fro as well as there (2 Chron. xvi. 9); and what is in the minds of men, whose spirits are veiled in flesh, is as clearly seen by him as what is in the mind of angels, those unveiled spirits above that surround his throne. The power of God is the same on earth among its inhabitants that it is in heaven among its armies. With us nearness and distance make a great difference both in our observations and in our operations, but it is not so with God; to him darkness and light, at hand and afar off, are both alike. [2.] That, how ingenious and industrious soever men are to disguise themselves and their own characters and counsels, they cannot possibly be concealed from God's all-seeing eye (v. 24): "Can any hide himself in the secret places of the earth, that I shall not see him? Can any hide his projects and intentions in the secret places of the heart, that I shall not see them?" No arts of concealment can hide men from the eye of God, nor deceive his judgment of them. [3.] That he is every where present; he does not only rule heaven and earth, and uphold both by his universal providence, but he fills heaven and earth by his essential presence, Ps. cxxxix. 7, 8, &c. No place can either include him or exclude him.

(2.) He applies this to these prophets, who had a notable art of disguising themselves (v. 25, 26): I have heard what the prophets said that prophesy lies in my name. They thought that he was so wholly taken up with the other world that he had no leisure to take cognizance of what passed in this. But God will make them know that he knows all their impostures, all the shams they have put upon the world, under colour of divine revelation. What they intended to humour the people with they pretended to have had from God in a dream, when there was no such thing. This they could not discover. If a man tell me that he dreamed so and so, I cannot contradict him; he knows I cannot. But God discovered the fraud. Perhaps the false prophets whispered what they had to say in the ears of such as were their confidants, saying, So and so I have dreamed; but God overheard them. The heart-searching eye of God traced them in all the methods they took to deceive the people, and he cries out, How long? Shall I always bear with them? Is it in the hearts of those prophets (so some read it) to be ever prophesying lies and prophesying the deceits of their own hearts? Will they never see what an affront they put upon God, what an abuse they put upon the people, and what judgments they are preparing for themselves?

2. Let them consider that their palming upon people counterfeit revelations, and fathering their own fancies upon divine inspiration, was the ready way to bring all religion into contempt and make men turn atheists and infidels; and this was the thing they really intended, though they frequently made mention of the name of God, and prefaced all they said with, Thus saith the Lord. Yet, says God, They think to cause my people to forget my name by their dreams. They designed to draw people off from the worship of God, from all regard to God's laws and ordinances and the true prophets, as their fathers forgot God's name for Baal. Note, The great thing Satan aims at is to make people forget God, and all that whereby he has made himself known; and he has many subtle methods to bring them to this. Sometimes he does it by setting up false gods (bring men in love with Baal, and they soon forget the name of God), sometimes by misrepresenting the true God, as if he were altogether such a one as ourselves. Pretenses to new revelation may prove as dangerous to religion as the denying of all revelation; and false prophets in God's name may perhaps do more mischief to the power of godliness than false prophets in Baal's name, as being less guarded against.

3. Let them consider what a vast difference there was between their prophecies and those that were delivered by the true prophets of the Lord (v. 28): The prophet that has a dream, which was the way of inspiration that the false prophets most pretended to, if he has a dream, let him tell it as a dream; so Mr. Gataker reads it. "Let him lay no more stress upon it than men do upon their dreams, nor expect any more regard to be had to it. Let them not say that it is from God, nor call their foolish dreams divine oracles. But let the true prophet, that has my word, speak my word faithfully, speak it as a truth" (so some read it): "let him keep closely to his instructions, and you will soon perceive a vast difference between the dreams that the false prophets tell and the divine dictates which the true prophets deliver. He that pretends to have a message from God, whether by dream or voice, let him declare it, and it will easily appear which is of God and which is not. Those that have spiritual senses exercised will be able to distinguish; for what is the chaff to the wheat? The promises of peace which these prophets make to you are no more to be compared to God's promises than chaff to wheat." Men's fancies are light, and vain, and worthless, as the chaff which the wind drives away. But the word of God has substance in it; it is of value, is food for the soul, the bread of life. Wheat was the staple commodity of Canaan, that valley of vision, Deut. viii. 8; Ezek. xxvii. 17. There is as much difference between the vain fancies of men and the pure word of God as between the chaff and the wheat. It follows (v. 29), Is not my word like a fire, saith the Lord? Is their word so? Has it the power and efficacy that the word of God has? No; nothing like it; there is no more comparison than between painted fire and real fire. Theirs is like an ignis fatuus—a deceiving meteor, leading men into by-paths and dangerous precipices. Note, The word of God is like fire. The law was a fiery law (Deut. xxxiii. 2), and of the gospel Christ says, I have come to send fire on the earth, Luke xii. 49. Fire has different effects, according as the matter is on which it works; it hardens clay, but softens wax; it consumes the dross, but purifies the gold. So the word of God is to some a savour of life unto life, to others of death unto death. God appeals here to the consciences of those to whom the word was sent: "Is not my word like fire? Has it not been so to you? Zech. i. 6. Speak as you have found." It is compared likewise to a hammer breaking the rock in pieces. The unhumbled heart of man is like a rock; if it will not be melted by the word of God as the fire, it will be broken to pieces by it as the hammer. Whatever opposition is given to the word, it will be borne down and broken to pieces.

4. Let them consider that while they went on in this course God was against them. Three times they are told this, v. 30, 31, 32. Behold, I am against the prophets. They pretended to be for God, and made use of his name, but were really against him; he looks upon them as they were really, and is against them. How can they be long safe, or at all easy, that have a God of almighty power against them? While these prophets were promising peace to the people God was proclaiming war against them. They stand indicted here, (1.) For robbery: They steal my word every one from his neighbour. Some understand it of that word of God which the good prophets preached; they stole their sermons, their expressions, and mingled them with their own, as hucksters mingle bad wares with some that are good, to make them vendible. Those that were strangers to the spirit of the true prophets mimicked their language, picked up some good sayings of theirs, and delivered them to the people as if they had been their own, but with an ill grace; they were not of a piece with the rest of their discourses. The legs of the lame are not equal, so is a parable in the mouth of fools, Prov. xxvi. 7. Others understand it of the word of God as it was received and entertained by some of the people; they stole it out of their hearts, as the wicked one in the parable is said to steal the good seed of the word, Matt. xiii. 19. By their insinuations they diminished the authority, and so weakened the efficacy, of the word of God upon the minds of those that seemed to be under convictions by it. (2.) They stand indicted for counterfeiting the broad seal. Therefore God is against them (v. 31), because they use their tongues at their pleasure in their discourses to the people; they say what they themselves think fit, and then father it upon God, pretend they had it from him, and say, He saith it. Some read it, They smooth their tongues; they are very complaisant to the people, and say nothing but what is pleasing and plausible; they never reprove them nor threaten them, but their words are smoother than butter. Thus they ingratiate themselves with them, and get money by them; and they have the impudence and impiety to make God the patron of their lies; they say, "He saith so." What greater indignity can be done to the God of truth than to lay the brats of the father of lies at his door? (3.) They stand indicted as common cheats (v. 32): I am against them, for they prophesy false dreams, pretending that to be a divine inspiration which is but an invention of their own. This is a horrid fraud; nor will it excuse them to say, Caveat emptor—Let the buyer take care of himself, and Si populus vult decipi, decipiatur—If people will be deceived, let them. No; it is the people's fault that they err, that they take things upon trust, and do not try the spirits; but it is much more the prophets' fault that they cause God's people to err by their lies and by their lightness, by the flatteries of their preaching soothing them up in their sins, and by the looseness and lewdness of their conversation encouraging them to persist in them. [1.] God disowns their having any commission from him: I sent them not, nor commanded them; they are not God's messengers, nor is what they say his message. [2.] He therefore justly denies his blessing with them: Therefore they shall not profit this people at all. All the profit they aim at is to make them easy; but they shall not so much as do that, for God's providences will at the same time be making them uneasy. They do not profit this people (so some read it); and more is implied than is expressed; they not only do them no good, but do them a great deal of hurt. Note, Those that corrupt the word of God, while they pretend to preach it, are so far from edifying the church that they do it the greatest mischief imaginable.

Profaneness of the People; Reproofs and Threatenings. (b. c. 600.)

33 And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the Lord ? thou shalt then say unto them, What burden? I will even forsake you, saith the Lord . 34 And as for the prophet, and the priest, and the people, that shall say, The burden of the Lord , I will even punish that man and his house. 35 Thus shall ye say every one to his neighbour, and every one to his brother, What hath the Lord answered? and, What hath the Lord spoken? 36 And the burden of the Lord shall ye mention no more: for every man's word shall be his burden; for ye have perverted the words of the living God, of the Lord of hosts our God. 37 Thus shalt thou say to the prophet, What hath the Lord answered thee? and, What hath the Lord spoken? 38 But since ye say, The burden of the Lord ; therefore thus saith the Lord ; Because ye say this word, The burden of the Lord , and I have sent unto you, saying, Ye shall not say, The burden of the Lord ; 39 Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence: 40 And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.

The profaneness of the people, with that of the priests and prophets, is here reproved in a particular instance, which may seem of small moment in comparison of their greater crimes; but profaneness in common discourse, and the debauching of the language of a nation, being a notorious evidence of the prevalency of wickedness in it, we are not to think it strange that this matter was so largely and warmly insisted upon here. Observe,

I. The sin here charged upon them is bantering God's prophets and dialect they used, and jesting with sacred things. They asked, What is the burden of the Lord? v. 33 and v. 34. They say, The burden of the Lord, v. 38. This was the word that gave great offence to God, that, whenever they spoke of the word of the Lord, they called it, in scorn and derision, the burden of the Lord. Now, 1. This was a word that the prophets much used, and used it seriously, to show what a weight the word of God was upon their spirits, of what importance it was, and how pressingly it should come upon those that heard it. The words of the false prophets had nothing ponderous in them, but God's words had; those were as chaff, these as wheat. Now the profane scoffers took this word, and made a jest and a byword of it; they made people merry with it, that so, when the prophets used it, they might not make people serious with it. Note, It has been the artifice of Satan, in all ages, to obstruct the efficacy of sacred things by turning them into matter of sport and ridicule; the mocking of God's messengers was the baffling of his messages. 2. Perhaps this word was caught at and reproached by the scoffers as an improper word, newly-coined by the prophets, and not used in that sense by any classic author. It was only in this and the last age that the word of the Lord was called the burden of the Lord, and it could not be found in their lexicons to have that signification. But if men take a liberty, as we see they do, to form new phrases which they think more expressive and significant in other parts of learning, why not in divinity? But especially we must observe it as a rule that the Spirit of God is not tied to our rules of speaking. 3. Some think that because when the word of the Lord is called a burden it signifies some word of reproof and threatening, which would lay a load upon the hearers (yet I know not whether that observation will always hold), therefore in using this word the burden of the Lord in a canting way they reflected upon God as always bearing hard upon them, always teasing them, always frightening them, and so making the word of God a perpetual uneasiness to them. They make the word of God a burden to themselves, and then quarrel with the ministers for making it a burden to them. Thus the scoffers of the latter days, while they slight heaven and salvation, reproach faithful ministers for preaching hell and damnation. Upon the whole we may observe that, how light soever men may make of it, the great God takes notice of, and is much displeased with, those who burlesque sacred things, and who, that they may make a jest of scripture truths and laws, put jests upon scripture language. In such wit as this I am sure there is no wisdom, and so it will appear at last. Be you not mockers, lest your bands be made strong. Those that were here guilty of this sin were some of the false prophets, who perhaps came to steal the word of God from the true prophets, some of the priests, who perhaps came to seek occasions against them on which to ground an information, and some of the people, who had learned of the profane priests and prophets to play with the things of God. The people would not have affronted the prophet and his God thus if the priests and the prophets, those ringleaders of mischief, had not shown them the way.

II. When they are reproved for this profane way of speaking they are directed how to express themselves more decently. We do not find that the prophets are directed to make no more use of this word; we find it used long after this (Zech. ix. 1; Mal. i. 1; Nah. i. 1; Hab. i. 1); and we do not find it once used in this sense by Jeremiah either before or after. It is true indeed that in many cases it is advisable to make no use of such words and things as some have made a bad use of, and it may be prudent to avoid such phrases as, though innocent enough, are in danger of being perverted and made stumbling-blocks. But here God will have the prophet keep to his rule (ch. xv. 19), Let them return unto thee, but return not thou unto them. Do not thou leave off using this word, but let them leave off abusing it. You shall not mention the burden of the Lord any more in this profane careless manner (v. 36), for it is perverting the words of the living God and making a bad use of them, which is an impious dangerous thing; for, consider, he is the Lord of hosts our God. Note, If we will but look upon God as we ought to do in his greatness and goodness, and be but duly sensible of our relation and obligation to him, it may be hoped that we shall not dare to affront him by making a jest of his words. It is an impudent thing to abuse him that is the living God, the Lord of hosts, and our God. How then must they express themselves? He tells them (v. 37): Thus shalt thou say to the prophet, when thou art enquiring of him, What hath the Lord answered thee? And what hath the Lord spoken? And they must say thus when they enquire of their neighbours, v. 35. Note, We must always speak of the things of God reverently and seriously, and as becomes the oracles of God. It is a commendable practice to enquire after the mind of God, to enquire of our brethren what they have heard, to enquire of our prophets what they have to say from God; but then, to show that we enquire for a right end, we must do it after a right manner. Ministers may learn here, when they reprove people for what they say and do amiss, to teach them how to say and do better.

III. Because they would not leave off this bad way of speaking, though they were admonished of it, God threatens them here with utter ruin. They would still say, The burden of the Lord, though God had sent to them to forbid them, v. 38. What little regard have those to the divine authority that will not be persuaded by it to leave an idle word! But see what will come of it. 1. Those shall be severely reckoned with that thus pervert the words of God, that put a wrong construction on them and make a bad use of them; and it shall be made to appear that it is a great provocation to God to mock his messengers: I will even punish that man and his house; whether he be prophet or priest, or one of the common people, it shall be visited upon him, v. 34. Perverting God's word, and ridiculing the preachers of it, are sins that bring ruining judgments upon families and entail a curse upon a house. Another threatening we have v. 36. Every man's word shall be his own burden; that is, the guilt of this sin shall be so heavy upon him as to sink him into the pit of destruction. God shall make their own tongue to fall upon them, Ps. lxiv. 8. God will give them enough of their jest, so that the burden of the Lord they shall have no heart to mention any more; it will be too heavy to make a jest of. They are as the madman that casts firebrands, arrows, and death, while they pretend to be in sport. 2. The words of God, though thus perverted, shall be accomplished. Do they ask, What is the burden of the Lord? Let the prophet ask them, What burden do you mean? Is it this: I will even forsake you? v. 33. This is the burden that shall be laid and bound upon them (v. 39, 40): "Behold I, even I, will utterly forget you, and I will forsake you. I will leave you, and have no thoughts of returning to you." Those are miserable indeed that are forsaken and forgotten of God; and men's bantering God's judgments will not baffle them. Jerusalem was the city God had taken to himself as a holy city, and then given to them and their fathers; but that shall now be forsaken and forgotten. God had taken them to be a people near to him; but they shall now be cast out of his presence. They had been great and honourable among the nations; but now God will bring upon them an everlasting reproach and a perpetual shame. Both their sin and their punishment shall be their lasting disgrace. It is here upon record, to their infamy, and will remain so to the world's end. Note, God's word will be magnified and made honourable when those that mock at it shall be vilified and made contemptible. Those that despise me shall be lightly esteemed.

CHAP. XXIII.

Ver. 1. VVOe to the Paſtors] i. e. To the Rulers and chieftaines, whether in the State or Church: woe to the wicked of both ſorts; and why?

They deſtroy and ſcatter the ſheep of my Paſture] So he calleth the people how bad ſoever, becauſe of the covenant with their fathers.

Ver. 2. Against the Paſtors] Impostors, rather.

That feed my people] Or, that feed upon my people, rather: attonſioni gregis potius quam attentioni conſulentes, more minding gain then godlineſs.

Ye have ſcattered my flock] And worried them, as ſo many evening wolves, Zeph. 3.3. grievous, or fat wolves, Act. 20.29. See the Notes there.

Behold I will viſit upon you] Ludit in voce viſitare: I will viſit you in another ſenſe, for your not viſiting my people according to your duty, Ezek. 34.4, 6, 8.

Ver. 3. And I will gather the remnant of my flock] I will bring them back from Babylon, but eſpecially from out of this preſent evil world, into the boſome of my Church, by Chriſt the Archſhepherd: and by ſuch underſhepherds, as he ſhall make uſe of to that purpoſe, Eph. 4.11.

And they ſhall be fruitful and encreaſe] Gignendo gentes, by begetting the Gentiles unto Chriſt, through the preaching of the Goſpel.

Ver. 4. And I will ſet up Shepherds over them] Pastors after mine own heart: ſuch as were Zorobabel, Ezra, Nehemiah, Jehoſhua the High Prieſt, Hagge[illegible: 1 letter], Zachary, Malachy, &c. Chriſtian Princes and Paſtors under the Goſpel, but eſpecially Chriſt the chief Shepherd and Biſhop of our ſouls: who is therefore here promiſed, ver. 5, 6. for the comfort of Gods Elect, who might well be troubled at that former dreadful denunciation, chap. 22.29, 30.

And they ſhall fear no more] But enjoy ſpiritual ſecurity, and be of an invincible courage.

Bern. Neither ſhall they be lacking] Chriſt the good ſhepherd will ſee to that, Joh. 10.28, 29. his underſhepherds alſo, (whoſe Motto is Praeſis ut proſis) will have a care.

Ver. 5. I will raiſe to David a righteous branch] Who ſhall raiſe up the Tabernacle of David that is fallen, and cloſe up the breaches thereof, Am. 9.11. who ſhall alſo ſit upon the throne of his Father David, and of his Kingdome there ſhall be no end. Luk. 1.32, 33. Annon hoc probe ſarcitur, &c. Is not this a good amends for that which is to befall Coniah and his poſterity put beſide the Kingdome? Of Chriſt the righteous branch, ſee Iſa. 11.1. and chap. 4.2. Zach. 3.8. See the Notes.Vocat Scriptura nomen Meſſiae Jehova Tſidkenu, quia erit Med[illegible: 1 letter]ator Deus, per cujus manu[illegible: 1 letter] c[illegible: 1 letter]nſecuturi ſumus juſtitiam à Deo ipſo, inquit Rabb[illegible: 1 letter]nus quidam in lib. Ikharim.

Ver. 6. This is the name whereby he ſhall be called The Lord Our righteouſneſſe] Jehovah Tſidkenu. This is a moſt mellifluous and ſweet name of our Lord Jeſus Chriſt, importing his Godhead: as the righteous Branch of David, ver. 5. did his manhood: and beſides aſſuring us, that as he hath for us fulfilled all righteouſneſſe, Mat. 3.15. ſo he is by God made unto us righteouſneſſe, 1 Cor. 1.30. and that we are become the righteouſneſſe of God in him, 2 Cor. 5.21. This one Name of Chriſt, is a ſtrong tower, Prov. 18.10. it is ſuch as will anſwer all our doubts and objections, were they never ſo many, had we but skill to ſpell all the letters in it. Cyprian was wont to comfort his friends thus, Veniet Antichriſtus, ſed ſuperveniet Chriſtus; Antichriſt will come, but then Chriſt will be at the heels of him. We may well comfort our ſelves againſt all evils and enemies with this conſideration, Chriſt is Jehovah our righteouſneſſe. God hath laid help on one that is mighty: and he came to bring in everlaſting righteouſneſs, Dan. 9.24. Why then ſhould we fear in the dayes of evil, when the iniquities of our heeles ſhall compaſſe us about? Pſal. 49.5. Domine Satan, ſaith Luther ſomewhere, nihil me movent minae & terrores tui; Luth. Tom. 4. fol. 55. A. eſt enim unus qui vocatur Jehovah juſtitia noſtra, in quem credo: Is legem abrogavit, peccatum damnavit, mortem abolevit, infernum deſtruxit, estque O Satan, Satan tuus: that is, You, Sir Satan, your menaces and terrours trouble me not. For why? there is one, whoſe name is called The Lord our Righteouſneſs, on whom I beleeve. He it is who hath abrogated the Law, condemned ſin, aboliſhed death, deſtroyed hell, and is a Satan to thee, O Satan. Surely this brave ſaying of Luther may well be reckoned among ſuch of his ſentences, as a man would fetch, rather then be without them, upon his knees from Rome, or Jeruſalem.

Ver. 7. Therefore behold the dayes come] See chap. 16.14.

Ver. 8. But the Lord liveth] See chap. 16.15.

Ver. 9. My heart within me is broken] Ʋtitur exordiolo pathetico & Tragico prorſus: Being to inveigh againſt the Prieſts and falſe Prophets, thoſe great corrupters of the people, he uſeth this pathetical preface, Cordicitus & medullitus doleo, I am grieved to the very heart, &c.

All my bones ſhake] Heb. hover or flutter, as birds do:Totus contremiſco. they ſhake and ſhudder with extream fear and horrour.

I am like a drunken man] Totus perturbatus ſum, I am not my ſelf: not able to ſtand high-lone.

Becauſe of the Lord] Through zeal of his glory.

And becauſe of the words of his holineſſe] His holy words ſo ſhamefully ſlighted: his dreadful threats eſpecially.

Ver. 10. For the land is full of adulterers] It is even become a great brothelhouſe, as ſometimes Cyprus was: and as Rome is now ſaid to be; —tota est jam Roma lupanar.

For becauſe of ſwearing (or, curſing) the land mourneth] Swearers and curſers then are publike enemies, traytours to the State. The Jews obſerve that Beerſhaba ſignifies the well of oath, and Beerſaba the well of plenty. Sure we are, that for oaths the land mourneth: of which there is ſuch ſtore, as if men, by an eaſie miſtake of the point, uſed to draw and drop them, as it were, out of the well of plenty.

And the pleaſant places] Or, paſtures or habitations: which being dryed up, ſeem to mourn: and yet the inhabitants are without all ſenſe of ſorrow.

And their courſe is evil] Naught all over, as we ſay.

And their force is not right] Not rightly employed: they are not valiant for the truth, but violent for wrong doing.

Ver. 11. For both Prophet and Priest are profane] What wonder therefore that the people were ſo? I have read of a woman who living in profeſſed doubt of the Godhead, after better illumination and repentance, did often proteſt,Mrs. Wards happineſs of Paradiſe. that the vitious life of a great ſcholler in that town did conjure up thoſe damnable doubts in her ſoul. And of another, that he deſired a profane Preacher to point him out a nearer way to heaven then that he had taught in his Sermons: for he went not that way himſelf. Our Saviour foretelleth, Mat. 24. that iniquity ſhall abound, love wax cold, &c. And why? Many falſe Prophets ſhall ariſe.

Yea in my houſe have I found their wickedneſſe] Sin is not a little aggravated, as by the time (ſc. if committed on the Lords day) ſo by the place, ſc. if done in Gods houſe, and in his ſpecial preſence. Unclean glances or worldly thoughts in hearing, &c. argue a profane heart. Like as it were a ſigne the Orthodox party were but weak, if whileſt they were at Sermons, Papiſts durſt come in and put them out.

Ver. 12. As ſlippery wayes in the darkneſſe] They ſhall fall without faile: for they ſhall neither ſee their way, nor ſtand their ground. See Pſal. 35.6.

Ver. 13. And I have ſeen folly] Heb. inſulſity, Folly is as unpleaſant to the intelligent, as unſavoury meat is to him that taſteth it.

They prophecied in Baal, and cauſed my people Iſrael to erre] They fold poiſon to the people, [non-Latin text not transcribed] Septuag. Lib. 10. in Epic. as Laertius ſaith Ariſtotle did (Epicurus is his witneſſe) having firſt waſted his eſtate.

Ver. 14. I have ſeen alſo in the Prophets of Jeruſalem an horrible thing] Heb. fedity or fetidity: filthineſſe, or ſtench: ſuch as the devil himſelf, they ſay, leaveth behind him, going out of a room. It muſt needs be an horrible thing when Doctours turn Devils: teaching ſuch impieties, acſi ipſe teterrimus Satan eas ore ſuo docuiſſ[illegible: 2 letters], as if the devil himſelf with his own mouth had taught the ſame. I would ſhun an heretike, ſaith One, as I would do a devil: for he is ſent on his errand. Seducers certainly act the part of that horrid Feind: and together with him ſhall be caſt alive into the burning lake, Rev. 19.20.

They commit adultery] As did Eli's ſons: and thoſe two ſtinking goates, Jer. 29.23.

Hom. 3. in Act. And walk in lyes] Make a trade of it. It was not for nothing that Chryſoſtome ſaid of thoſe of his time, Non arbitror inter Sacerdotes, multos eſſe qui ſalvi fient.

They ſtrengthen alſo the hands of evil doers] Roborunt ma[illegible: 1 letter]us malignatium: whilſt knowing the Judgement of God (that they which commit ſuch things are worthy of death) they not only do the ſame, but (both by their falſe doctrine, and looſe living) they countenance thoſe that do them, Rom. 1.32.

They are all become to me as Sodom] i. e. Pauciſſimis exceptis, omnes conſcel[illegible: 1 letter]rati & inemendabiles: they are all ſtark naught.

Potabo eos calice malediction peſſimae quaſi capitibus draconum. Chald. Paraph.Ver. 15. I will feed them with wormwood] i. e. I will ſlay them with moſt bitter and grievous kinds of deaths: See chap. 8.14. & 9.15.

For from the Prophets of Jeruſalem is profaneneſſe gone forth into all the land] Their place adding two wings to their ſin, viz. Example, and Scandal, whereby it ſoureth higher and flyeth much further: See ver. 11.

Ver. 16. Hearken not unto the words of the Prophets] Stop your ears to the[illegible: 2 letters] enchantments, and ſeriouſly decline them as ye would do a ſerpent in your way, or poyſon in your meats.

They make you vain] Or, beguile you: Fair words make fools fain: See Rom. 18.18.

Ver. 17. They ſay ſtill to them that deſpiſe me] They promiſe ſecurity to the impenitent: and flatter people in their ſinful and ſenſual practices. Socinians ſet up mans reaſon: Arminians his free-will: Libertines his unruly luſts: and Papiſts gratifie his ſenſes with their forms and pomp. In their humble ſupplication to King James for a toleration, they pleaded for their religion, as that which was moſt agreeable to mans nature. Sr. Walther Rawleigh knew what he ſaid, that were he to chuſe a religion for ſenſual delights and licentious liberty, he would be a Papiſt: No ſin paſt, but the Pope can pardon it: none to come, but he could diſpenſe with it. No matter how long they have lived in any ſin (thought the ſin againſt the Holy Ghoſt) yet Extreme Ʋnction at laſt will ſalve all.

Ver. 18. For who hath ſtood in the Counſel of the Lord?] Quis praeter nos? ſo Piſcator. Who hath if we have not? ſay thoſe falſe-prophets; as if they were ſo many Angels newly dropt from heaven.

Ver. 19. Behold a whirlwind of the Lord] q. d. Though theſe flatterers make all fair weather before you: yet aſſure your ſelves, the tempeſt of Gods wrath, ſuch as ſhall never be blown over, is even breaking forth upon them and you together. Look to it therefore.

Ver. 20. In the latter dayes ye ſhall conſider it perfectly] All too late ye ſhall ſubſcribe to the truth of theſe threats: which now you take as uttered in terrorem only, and will not believe till you feel.Sere ſaviunt Phryges. Sero inquit Nero. Epimetheus, that after-wit, had too many fellows.

Ver. 21. I have not ſent theſe Prophets] Who have cozened you into the mouth of deſtruction, as that old Bethelite did the young Prophet into the mouth of the Lion.

Yet they ran] They have from me neither miſſion nor commiſſion: but do all on their own heads. Obſervabilis eſt hic locus contra multos qui bodie plebem docendi [illegible: 2 letters]unus ſibi arrogant, cum tamen non ſint miſſi, ſaith Oecolampadius. This is a notable place againſt Laypreachers. And, as if he had lived in theſe looſe times of ours, he thus goeth on: In the fourteenth and ſixteenth of 1 Cor. order is commanded to be kept: But there are now ſuch, as abide not in their own Churches, but run into others, where they teach without a calling. Theſe promte not but hinder the cauſe of Chriſt. He is the God of peace: but they go forth and ſay Mentiris; Deus amat talem conſtantiam & fortem confeſſionem: ſic enim vocant ſuam praefractam pertinaciam. Thou lyeſt: God loveth ſuch conſtancy and bold confeſſion of the truth as we hold forth: for ſo they call, ſaith he, their ſtifneſſe and obſtinacy. Beſides that, they come not into the Congregations of unbelievers to convert them to the faith, ſed noſtras perplexas reddunt (ſo that good man proceedeth in his complaint on this text) but they trouble our Churches: like as of old they came to Antioch, and made diſturbance there, Acts 15, &c. Luther alſo, who lived in the ſame time with Oecolampadius, cries out to like purpoſe, Decem annis laboratur antequam Eccleſiolarectè & piè inſtituta paretur, &c. We are ten or more years,Tom. oper. 4. fol. 18. A. ſaith he ere we can ſettle a ſmall Church, as it ſhould be. And yet when that's done, there, creepeth in ſome ſilly Sectary, whoſe only skil is to rail againſt godly Miniſters: Is uno momento evertit omnia, And he preſently marreth all. See chap. 14 14.

Ver. 22. But if they had ſtood in my counſel, &c.] As they vainly vaunt they do, ver. 18. and that they know more of my mind then any others.

And had cauſed my people to hear my words] And not their own fancies, or cunning deviſed fables, 2 Pet. 1.16.

Then they ſhould have turned them from the evil of their way] Not but that a godly Preacher may want ſucceſſe, Iſa. 49.4. (See the Notes there) and on the contrary, a bad Miniſter may be a means of good to others, as the dull whetſtone edgeth iron, and the lifeleſſe heaven enliveneth other creatures. The head of a Toad may yield the precious ſtone Bufonites, and wholeſome Sugar be found in a poyſoned cane. Noah's builders were a means to ſave him and his family,Virgil. Aeneid. 3. yet themſelves were drowned: ſo was Palinurus, Aeneas his Pilot in the Poet, &c. But God uſually honoureth his faithful laborers with ſome ſucceſſe: and they can ſay as Chryſoſtom doth, Si decimus quiſque, ſi unus perſuaſus fuerit, ad conſolationem abunde ſufficit. If but one in ten be converted by our Miniſtry, yea if but one in all, tis comfort enough. See James 5. ult.

Ver. 23. Am I a God at hand, and not a far of?] See I not what is done on earth, which ſeemeth further from me? or think ye that you live out of the reach of my rod, becauſe remote from heaven the habitation of my holineſſe and of my glory?Lucan.

Jupiter eſt quodcunque vides, quocunque move[illegible: 1 letter]is.

Ver. 24. Can any man hide himſelf in ſecret places] Hide he may God from him ſelf, but not himſelf from God: though Atheiſts are apt to think (as they ſay the Struthiocamelus doth when he hath thruſt his head in an hole) that becauſe they ſee none, therefore none ſeeth them.Plin.

Do I not fill heaven and earth] See Pſal. 139.3, 5, 7, 11. Iſa. 66.1. with the Notes?

Ver. 25. I have dreamed, I have dreamed] i. e. I have a prophetick revelation in a dream. Such lying Prophets were the ancient and modern Enthuſiaſts and High attainers: Meſſalanian heretikes they were called of old, Anno 371.

Ver. 26. How long ſhall this be in the hearts, &c.] q. d. Will they never give over lying to the Holy Ghoſt (Acts 5 3.) and flying againſt the light (of their own conſciences) as B[illegible: 2 letters]s do. Nam quod argutè commenti ſunt, Oecolamp. haec aiunt ex ſpiritu ſe dicere; ſtudio enim ſuis mendaciis plebi imponunt, falſumque datâ operâ docent: for they father their falſities upon the ſpirit of truth: cozening the credulous multitude. And this they do wittingly, and unceſſantly.

Ver. 27. Which think to cauſe my people to forget my Name] To drive them to Atheiſm, which ſometimes creepeth in at the back doore of a Reformation, by the ſlight of Seducers and their cunning craftineſſe, whereby they lye in wait to deceive. Our Church is at this day peſtered, with Atheiſts (who firſt have bin Seekers, Ranters, Antinomians, Antiſcripturiſts, &c.) and is even dark with them, as Egypt once was with the Graſhoppers. They ſeemed to ſpeak with judgement that ſaid formerly, As Antichriſtianiſm decreaſeth, ſo Atheiſm prevaileth: And they ſeem ſtill not to judge amiſſe that ſay, that the Jeſuites are acting vigorouſly by our Sectaries, to bring in Popery again (quaſi poſtilimino) upon us. It hath been long the opinion and fear of ſome grave Divines, that Antichriſt before his abolition, ſhall once again overflow the whole face of the Weſt, and ſuppreſſe the whole Proteſtant Churches: quod Deus avertat. Take we heed that theſe Sect-makers make us not forget Gods Name by their fopperies, as our fathers forgot his Name for Baal.

Ver. 28. The Prophet that hath a dream, let him tell a dream] Or, let him tell it as a dream, and not as a divine revelation; making more of it then the matter comes to, and Laudans vaenales quas vul obtrudere merces.

What are dreams, ordinarily, but very vanities (Eccleſ. 5.7. with Zech. 10.2.) pleaſant follies and deluſions, the empty bubbles of the mind, children and tales of fancy, idle and fruitleſſe notions, mere bables? why then ſhould men make ſo much of them? why ſhould they tell their Midianitiſh dreams to others with ſo much confidence, as if they were Oracles?

And he that hath my Word] So he be ſure he hath it: and can on good ground ſay I believed, therefore have I ſpoken.

What is the chaff to the wheat? ſaith the Lord;] i. e. What is falſe doctrine to true? ſurely nothing in compariſon: you may better ſet Palea, that is, Chaff, upon it, then the Pope doth upon any thing in the Decrees of his predeceſſours that pleaſeth him not. Sall not the whole body of Popery founded, moſt part of it, upon Revelations and fained Miracles (think the ſame of Rant[illegible: 1 letter]rs, Quakers, and ſome Anabaptiſts) prove Palea, that is, chaff, hay and ſtubble that ſhall be ſurely burnt? 1 Cor. 3.11. Some render the text Quid paleae cum tritico? what hath chaff to do with the wheat? as Hoſ. 14.9. Joh. 2.4. Away with any ſuch mixtures. In the writings of ſome Sectaries, Sunt bona miſta malis, ſunt mala miſta bonis.

The ſpeech in the text ſeemeth to have been Proverbial; and is not unlike that of the Apoſtle, 2 Cor. 6.14, 15, 16. and thoſe in humane Authors, Quid ſceptre & plectro? Suid. Qui specillo & gladio? quid lecytho & ſtrophio? quid hyaenae & cani? quid bovi & delphino? quid cani & balneo? &c. So what communion hath faith and unbelief? zeal and paſſion. &c. And yet unbelief may be with faith (Lord, I believe, help thou mine unbelief, Mar. 9.24.) zeal with paſſion: yea in young Chriſtians heat and paſſion goeth ſometimes for zeale: and yet it is but chaff; which when blown away, the heap is little elſe but wheat, that is, ſaith, zeal, humility; though we have leſſe pride, paſſion, preſumption. But this by the way only.

Ver. 29. Is not my Word like a fire?] As it is like ſolid wheat, wholeſom food, 1 Tim. 6.3. ſo it is no leſſe li[illegible: 1 letter]e fire, that moſt active Element, called [non-Latin text not transcribed] becauſe it is pure (ſaith One) and fire, becauſe it is fair: It inlighteneth, enliveneth, warmeth, purgeth, aſſimilateth, aſpireth, conſumeth combuſtible matter, congregat h[illegible: 1 letter] mogenea, ſegregat heterogenia: ſo doth the Word when accompanied by the Spirit who is of a fiery nature and of a fiery operation, Iſa. 4.4. Mal. 3.2, Matth. 3.11. The words that I ſpeak unto you they are Spirit and thee are life, Job. 6.65. Did not our hearts burn within us whiles he talked with us by the way, and opened unto us the holy Scriptures? Luke 24.32. when the word comes home to the heart in the power of it, the preacher was ſent of God: See Gal. 2.8.

And like a hammer that breaketh the rock in pieces?] i. e. The rockieſt hearts and ſturdieſt ſtomacks are tamed & terrified by the Word, when God once takes them to do. I[illegible: 1 letter] is as his plough to break up their fallow ground: and as his ſword to run them through, Jer. 4 Heb. 4. and to lay them for dead, Rom. 7. And like as the hardeſt ice is broken with hot waters, as well as with hammers: ſo is the hardeſt heart with the Goſpel, as well as with the Law.

Ver 30. Behold I am againſt thoſe Prophets] Heb. Behold I againſt, by an angry Apoſiopeſis.

That ſteal my Word every one from his neighbour] That filth it, either by hiding it from others, as the Popiſh Doctors do from the common people: or by wreſting it to the defence of their falſe doctrines, as Marcion the heretike, whom therefore Tertullian fitly calleth Murem Ponticum the rat of Pontus, for his gnawing and tawing of the Scriptures to bring them to his purpoſe. Or by a fraudulent imitating of Gods true Prophets, taking up their parables, and making uſe of their expreſſions, ſuch as are Thus ſaith the Lord; Grace be to you and peace, &c. Waſps alſo have their combs as well as Bees: and Apes will be doing as they ſee men to do. Or, laſtly by cauſing the people ro forget and loſe the good that they had once learned of the true Prophets. This we ſee daily done by the cunning fetches and flatteries of the Seducers of our times; cauſing many to loſe the things that they had wrought 2 Joh. 8.

Ver. 31. That uſe their tongues] Or abuſe them rather, to ſmoothing and ſoothing up people in their ſins: lenificant linguas, id eſt, blando ſermone alliciunt plebem, they flatter and collogue: or tollunt linguam, they ſift up their tongues, viz. by extolling themſelves, and ſpeaking magnifically of their own doing. As one hath obſerved of ſome Sectaries amongſt us, that they often call upon their hearers to mark; Dulcorantium, mollificantium. Falſe Prophets ſooth & ſweeten men. for it may be they ſhall hear that which they never heard before: When the thing is either falſe, or if true, no more then is ordinarily taught by others, and which they have ſtolen out of the writings of others.

And ſay, He ſaith] See on ver. 30.

Ver. 32. That cauſe my people to erre by their lyes and by their lightneſſe] By their lying diſcorſes and light or loſe courſes. So Zeph. 3.4. Judg. 9.4. If theſe falſe Prophets had been of a ſober grave behaviour, the people might have been with better excuſe deluded by them: as Ariſtotle noteth of Eudoxus (and the ſame is true of Epic[illegible: 1 letter]rus himſelf as Tully telleth us) that he prevailed much in diſputing for pleaſure, becauſe he was no voluptuous man himſelf. But theſe in the text were no leſſe leud then loud lyars.

Ver. 33. What is the burthen of the Lord?] Ironicum interrogandi genus; thus they profanely asked by way of ſcoff or deſpite, ſuch as he will drive down their throats again, plaguing them for their profane malignity.

Then ſhalt thou ſay What burthen?] q d. I'le burden you to ſome purpoſe, ſith ye profanely count and call my Word a burthen; you ſhall ſuddenly have your back-burthen of plagues and miſeries, for the contempt of it.

I will even forſake you] And then Woe be unto you, Hoſ. 9.12. you ſhall be eaſed of theſe burthens and of me together: and that you'l find miſery enough. See chap. 12.7. Learn therefore to ſpeak holily and honourably of Gods Word: left thou hear this Word of his Thou ſhalt never enter into my reſt.

Ver. 34. That ſhall ſay The burthen of the Lord] Nempe per l[illegible: 1 letter]dibrium, in contempt and deriſion. See 2 Chron. 36.16.

Ver. 35. Thus ſhall ye ſay] God ſets them a form, who otherwiſe knew not how to liſp out a ſyllable of ſober language. Loquamur verba Scripturae, ſaith Peter Ramus, utamur ſermone Spiritus Sancti, Let us inure our ſelves to Scripture-Expreſſions.

Ver. 36. For every mans word ſhall be his burthen] That jear of his aforementioned, ſhall lye heavy upon him, and coſt him dear; for under the weight he ſhall ſink, and be cruſht in pieces.

Ver. 37. Thus ſhalt thou ſay to the Prophet] See on ver. 35.

Ver. 38. But ſith ye ſay, The burthen of the Lord] Sith ye accuſe me as unmerciful, my Word as a ponderous burthen, and my Meſſengers as telling you nothing but terrible things and bloody buſineſſes, which therefore you are reſolved to ſlight and neglect:

Ver. 39. Therefore behold I even I will utterly forget you] I nunc ergo, lude paſquillis & putidis dicteriis, ſaith One. Go thy waies now, thou that thinkeſt it a goodly thing to gibe and jear at Gods Miniſters and their meſſages. Conſider of this dreadful denunciation, and thereby conceive aright of the hainouſneſſe of thy ſin: for God doth not uſe to kill flies upon mens foreheads with beetles, to threaten heavy puniſhments for light offences.

Ver. 40. And I will bring an everlaſting reproach upon you] Contempt of the Word is ſuch an enraging ſin, that God cannot eaſily ſatisfy himſelf in ſaying what he will do to ſuch as are guilty of it.