Jeremiah 32 commentary

Jeremiah, being in prison for his prophecy, purchased a piece of ground. This was to signify, that though Jerusalem was besieged, and the whole country likely to be laid waste, yet the time would come, when houses, and fields, and vineyards, should be again possessed. It concerns ministers to make it appear that they believe what they preach to others. And it is good to manage even our worldly affairs in faith; to do common business with reference to the providence and promise of God.

Jeremiah adores the Lord and his infinite perfections. When at any time we are perplexed about the methods of Providence, it is good for us to look to first principles. Let us consider that God is the fountain of all being, power, and life; that with him no difficulty is such as cannot be overcome; that he is a God of boundless mercy; that he is a God of strict justice; and that he directs every thing for the best. Jeremiah owns that God was righteous in causing evil to come upon them. Whatever trouble we are in, personal or public, we may comfort ourselves that the Lord sees it, and knows how to remedy it. We must not dispute God's will, but we may seek to know what it means.

God's answer discovers the purposes of his wrath against that generation of the Jews, and the purposes of his grace concerning future generations. It is sin, and nothing else, that ruins them. The restoration of Judah and Jerusalem is promised. This people were now at length brought to despair. But God gives hope of mercy which he had in store for them hereafter. Doubtless the promises are sure to all believers. God will own them for his, and he will prove himself theirs. He will give them a heart to fear him. All true Christians shall have a disposition to mutual love. Though they may have different views about lesser things, they shall all be one in the great things of God; in their views of the evil of sin, and the low estate of fallen man, the way of salvation through the Saviour, the nature of true holiness, the vanity of the world, and the importance of eternal things. Whom God loves, he loves to the end. We have no reason to distrust God's faithfulness and constancy, but only our own hearts. He will settle them again in Canaan. These promises shall surely be performed. Jeremiah's purchase was the pledge of many a purchase that should be made after the captivity; and those inheritances are but faint resemblances of the possessions in the heavenly Canaan, which are kept for all who have God's fear in their hearts, and do not depart from him. Let us then bear up under our trials, assured we shall obtain all the good he has promised us.

The Prophet here declares, that though he was shut up in prison, the Word of God was not bound, and that he himself was not less loose and free in his confinement than if he rambled through the whole city and visited all the lanes and the streets. He then did not desist from his office as a Prophet, though he was cast into prison. And thus we see that the course of heavenly truth cannot be impeded, how much soever the world may rage against all its ministers, and bind them in order to make them mute: and then also we see here that the constancy of the Prophet was invincible, because he was not cast down with fear, though he was a captive and not beyond the reach of danger; for we find that even then he proceeded in the discharge of his office.

He points out then the circumstances of that time, and not without reason, when he says, that he was then shut up in prison, and also mentions the year, even the tenth of Zedekiah and the eighteenth of king Nebuchadnezar. The 2d, 3d, 4th, and 5th verses (Jeremiah 32:1-5) ought to be put as parenthetical, as they only relate the circumstances connected with Jeremiah when he received the vision which he proceeds to relate in the 6th verse. Instead of “For then” in the 2d verse, “And then” would be more proper; and “Where” would be better than “For” at the beginning of the 3d verse, “Where Zedekiah had shut him up,” etc. It is “In which” in the Sept. — Ed. It was about the end of the ninth year that the army of Nebuchadnezar came up to Jerusalem; the city was besieged for two months in that year. The tenth year followed, in which this vision was given to the Prophet. The siege continued for a year and a half; but there was some interruption; for the Egyptians came to its aid. Thus for a short time, while the Chaldeans went to meet them, it had some liberty. But the Egyptians, as we shall hereafter see, were forced to retire in disgrace, and afterwards suffered punishment for their audacity and rashness. It was then about the middle of the siege that God, as we shall see, foretold to the Prophet the future return of the people. But though God shewed a regard for the miserable exiles, he yet at the same time confirmed what he had previously said of his future vengeance; for the people could not be restored before they had been driven into exile. It was indeed a dreadful instance of hardness and obduracy, that having been so often scourged they received no benefit. They had experienced the heavy judgment of God under Jehoiakim, and also under Jeconiah; but the memory of these calamities had soon vanished, and they lived as securely as though they had never heard a word from the mouth of Jeremiah: and he was not the only one who had threatened them, but there were before him Isaiah and others, and at the same time with him was Ezekiel, who had been exiled into Chaldea. Then from the number of years we conclude how great must have been the obstinacy of the people.

At the same time we must observe how seasonable was this prophecy for alleviating the minds of the godly, as they were not far from extreme calamity; for it was in the eleventh year of Zedekiah and in the fourth month that the city was taken and demolished, the people driven into exile, and the Temple burnt. Then there were not more than six or seven months, perhaps, to the time of their utter ruin; there is indeed no mention made here of the month in which the Prophet received the vision, but the tenth year is only mentioned. Now, the city was taken at the beginning of the eleventh year, as we have stated. Hence then comes more fully to light the extreme perverseness of the people; for while the enemy surrounded the city, they held Jeremiah captive. He had already foretold many years past what experience then taught them to be true. For forty years he had not ceased to cry out and to strive by warning, exhorting, and threatening them to lead them to repentance. As then nothing new happened to them, and as they found by the evils which came on them that Jeremiah had been a true and faithful servant of God, what was their object in shutting him up in prison? was not this to carry on war with God? for what had they to do with Jeremiah? He had not evidently acted a private part, nor had he only dreamt of what he had so often foretold them. Then they did not fight with a mortal man, but like the giants they dared to raise up their horns against God himself.

For the same reason also, he calls himself a Prophet This indeed he often did, but there is no doubt but that the indignity offered to him is pointed out, that even at the time when the Chaldeans surrounded the city with their army, Jeremiah the Prophet was shut up in the court of the prison. He might have only said, that Jeremiah was shut up, but for honor’s sake he assumed the title of a Prophet, that hence might appear more evidently the baseness of the people’s contumacy, that though they perceived that God was angry with them, they yet ceased not from their presumption; for they then held the Prophet in prison as though they were fighting with God himself. We know that fools, according to the old proverb, being chastised, become wise. If then the Jews had a particle or a spark of wisdom, they might have been so subdued by evils and calamities as to cast aside their haughtiness and obstinacy. But we see that they were untameable, and through a mad fury persisted in their wickedness; for though besieged by their enemies, they yet attempted to hold God as it were captive in the person of his servant.

As to the court of the prison, I doubt not but it was a milder sort of imprisonment, for we shall hereafter see that the Prophet prayed that he might not be thence thrown into the dark prison where he had been. He sought it as no common favor to remain in some prison; and he was as yet exposed to the mockeries of all. However this may have been, we see that the people had then become nothing better, though they had already been chastised and scourged by God.

We ought at the same timeto bear in mind what I have already said, that though the ungodly sought in all ways wholly to extinguish the word of God, they yet did not attain what they wished; for God broke through all hinderances, and continued the course of his word notwithstanding all their attempts. And this ought to be carefully noticed, for we see at this day all sorts of contrivances made by the wicked to impede the course of celestial truth. Let then this history be remembered, that though Jeremiah was a captive, yet his word was free and his tongue at liberty, as Paul also boasts, that though he was bound with chains, yet God’s word was not bound. (2 Timothy 2:9)

Then the reason is added why he was shut up in prison, — he had dared to prophesy against the city and the king himself. It was no wonder that the king’s mind was exasperated when Jeremiah boldly said that he would come into the hands of his enemies, for he had not only spoken of the ruin of the city, but also of the fall of the king; he had said that he would be brought before king Nebuchadnezar, and be led to Babylon, and be there until God visited him. We know how delicate are the ears of kings; it was then no wonder Zedekiah became incensed against Jeremiah; but yet he ought to have been softened and humbled when he found that this oracle had come from God. That he then still kept Jeremiah a prisoner, proves his madness and stupidity, for he had no regard for God. I shall proceed with the subject to-morrow.

PRAYER

Grant, Almighty God, that since we cease not daily to provoke thy wrath against us, we may be warned by thy word and repent, and so humble ourselves before thee that we may anticipate the rigor of thy judgment, and that being also chastised by thy hand, we may not become hardened, but be submissive to thee and teachable, and so profit under thy discipline, that being at length wholly devoted to thee, we may have no other object than to glorify thy holy name, until we shall become partakers of that glory which thine only-begotten Son has obtained for us. — Amen.

Lecture One Hundred and Twenty-Sixth

We began yesterday to speak of the presumption, and also of the madness of King Zedekiah in keeping the Prophet in prison, while he was yet besieged by his enemies, as it had been foretold. He saw that Jeremiah had spoken as from the mouth of God, for the accomplishment of the prophecy proved that he had brought forward nothing rashly, but what had been committed to him from above; and yet he did not throw aside his own perverseness. The words themselves shew sufficiently that he was wholly blinded, for he said, Wherefore dost thou prophesy to us, The Chaldeans will come and take this city? It was not indeed the design of this foolish and insane king to close the mouth of the Prophet, and, at the same time, to confess that he had a command from God; but thus it is commonly with the wicked, they assail as it were blindly the servants of God, without any judgment or discrimination. Were any one to ask them, whether they mean openly and professedly to resist God as their judge, they would deny it; but yet they cannot bear to be warned and reproved. Here then, as in a mirror, we see how madly all the wicked resist God, and try as much as they can to extinguish his Spirit. In short, they may, indeed, concede some authority to God, provided they be allowed to live without having anything said against their lusts by his prophets. There is yet no doubt but that the king was especially exasperated by the following words of the Prophet, —

Jeremiah 32:4

4. And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes;

4. Et Zedechia rex Jehudah not effugiet e manu Chaldeorum, quia tradendo tradam in manum regis Babel, et loquetur os ejus cum ore illius, et oculi ejus octrios ejus videbunt.

When, therefore, the king saw that he would not be exempt from the common judgment, he was especially displeased with Jeremiah; for kings seek to be exempt from all laws, and when they allow the people to be reproved, they yet wish themselves to be deemed sacred. As then Jeremiah classed the king Zedekiah with all the common people, it was a thing not to be endured by a proud king. Hence his indignation was such, that he shut up Jeremiah in prison; and he became implacable, even when God’s hand pressed hard on him. It afterwards follows, —

Jeremiah 32:5

5. And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the LORD: though ye fight with the Chaldeans, ye shall not prosper.

5. Et Babylonem abducet Zedechiam, et illic erit usque dum visitavero ipsum, dicit Jehova; quando proeliati fueritis adversus Chaldeos, no, prospere vobis cedet?

He follows the same subject, Lead, he says, will King Nebuchadnezar Zedekiah captive; and he will remain in exile until I shall visit him. Some understand this time of visiting of his death, for it is certain that he died in Babylon; and as his condition was not improved like that of Jeconiah who was taken from the filth of a prison to the table of the king, this exposition at the first view seems probable, that is, that he was worn down to death by poverty and disgrace. It, however, seems that some alleviation was promised, if indeed a certain kind of death may be deemed a favor; for he was not slain with the sword; and though he was not restored to his own country, there is yet nothing improper in this way of speaking, that he would be in exile until he was visited, for nothing particular could be hence concluded; and we shall hereafter see that when dead he was buried honorably and with mourning. It is then no wonder that God points out here a time of favor, though Zedekiah was never restored to his own Country, and we know that his eyes were plucked out by King Nebuchadnezar, after having been tried and condemned. But this favor of God, however, is not here without reason mentioned, for Nebuchadnezar at length treated him more kindly, at least as far as his burial was concerned: Lead him, then he says, shall Nebuchadnezar into Babylon, and he shall be there until I shall visit him; that is, he shall remain an exile in a filthy prison, and there he shall pine away and be destitute of all help; he shall be then as one of the lowest, and shall, in short, drag on life ignominiously until the time of my visitation.

He lastly adds, When ye fight against the Chaldeans, ye shall not succeed Here the Prophet meets those foolish notions which still filled the minds of the Jews, so that they did not submit to God nor humble themselves under his mighty hand; for there was yet a large number of men, and the city had strong fortifications. As then they saw that they were furnished with men and forces, they were still confident; and then they became hardened on account of the length of the time they had sustained the siege. When enemies make the first attack, fear fills the minds of all; but when the event disappoints them, then they who before trembled gather courage. So it was with the Jews; for when the city was first encompassed by the Chaldean army, the miserable inhabitants no doubt were greatly terrified; but when they saw their enemies stopped, and effecting nothing by their attacks, they then hardened their hearts more and more. For we must notice what I said yesterday, that they had been besieged probably six or eight months when this vision was given to Jeremiah. Hence it was that their confidence was greater. But the Prophet repels this folly by saying,

“Ye fight against the Chaldeans, but the issue will be unsuccessful; for God will lay you prostrate before your enemies, for with him ye carry on war.”

The sum of this introduction is, that Jeremiah was then shut up in prison, and that the king continued in his contumacy, though God’s hand pressed hard on him; and then the cause of this is set forth, even because he boldly threatened the king and the city, and deelard that God’s vengeance was nigh them, so that the king would be led into exile and the city taken and plundered by their enemies. It now follows, —

Jeremiah 32:6-15

6. And Jeremiah said, The word of the LORD came unto me, saying,

6. Et dixit Jeremias, Fuit sermo Jehovae ad me dicendo,

7. Behold, Hanameel the son of Shallum, thine uncle, shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it

7. Ecce Chanameel filius Sellum patrui tui yenit ad to (aut, venturus est ad to) qui dicet, Eme tibi agrum meum qui est in Anathoth; quia tibi jus affinitatis (vertunt, jus redemptionis, sed redemptio illa refertur ad affinitatem, vel cognationem, jus ignitur cognationis) ad emendum.

8. So Hanameel mine uncle’s son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the LORD.

8. Et venit ad me Chanameel filius patrui mei, sicut loquutus fuerat Jehova, ad atrium custodiae, et dixit mihi, Eme agedum agrum meum qui est in Anathoth, quod oppidum est in terra Benjamin, quia tibi jus haereditatis (vel, possessionis; ירש significat proprie haereditario jure possidere) et tibi redemptio; eme tibi: tunc cognovi quod hic esset sermo Jehovae.

9. And I bought the field of Hanameel, my uncle’s son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver.

9. Et emi agrum ab ChanameeI filio patrui mei qui erat in Anathoth, et appendi ei pecuniam, septem siclos et decem nunmxos argentcos.

10. And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances.

10. Et scripsi in libro et obsignavi, et contestatus sum testes, et appendi pecuniam in statem (vel, in lancibus; est in auribus, sed metaphorice trutinam in duali numero vocant aures)

11. So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open:

11. Et sumpsi librum emptionis obsignatum ex praescripto et ritu (vel, more, vel, statuto) et apertum.

12. And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel, mine uncle’s son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.

12. EL dedi librum emptionis Baruch filio Neriae filii Maassiae coram oculis Chanameel patruelis mei, et coram oculis testium qui scripti erant in libro emptionis, coram oculis omnium Judaeorum qui sedebant in atrio custodiae;

13. And I charged Baruch before them, saying,

13. Et praecepi Baruch coram oculis ipsorum, dicendo,

14. Thus saith the LORD of hosts, the God of Israel, Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days.

14. Sic dicit Jehova exercituum, Deus Israel, Sume Flbros istos, librum emptionis hunc et obsignatum et librum apertum (hoc est, tam obsignatum quam apertum hunt librum) et pone cos in vase testacco, ut perstent ad multos dies, (nunc sequitur applicatio visionis:)

15. For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.

15. Quia sic elicit Jehova exercituum, Deus Israel, Adhuc ement domos et agros et vineas in terra hac.

The whole of this passage ought to be read together, for the Prophet at large explains how and by what symbol this prophecy had been confirmed. Now the purpose of the whole is to shew that after a long time the Jews would return to their own country, for God would restore them, and their captivity would have an end. God’s design, then, was to give them a hope of deliverance, but yet they were admonished to wait patiently for the end of their exile.

Let us now come to the external symbol. The Prophet was commanded to buy a field of his uncle’s son. Now this appeared strange, for the enemies had taken possession of that part of the country, and none of the Jews could then venture to go out to their own fields. As then they were deprived of the very sight of their own fields, the Prophet must have appeared to have been beside himself when he bought a field in the possession of enemies. But in this way God intended to shew, that after the Jews had for a time been deprived of the possession of the land, they would again return to it, so that every one would recover his own right, and thus everything would become completely their own, that is, after God had shewed them mercy.

But in the first place, let us see whether this was, as they say, a naked vision, or a real transaction. Some think that it was exhibited to Jeremiah by the prophetic Spirit; but it may be easily gathered from the context that the field was actually bought. It is first said, that the word came to Jeremiah; but shortly after it is added, that after his uncle’s son came, Jeremiah was informed that the whole business was directed by God. God then foretold the Prophet what was to be, Behold, Hanameel the son of Shallum, thine uncle, shall come to thee, and shall offer to sell his field to thee. This is what God said to the Prophet; and thus far we may say, that Jeremiah was informed of what was to be either by a dream or a vision; but when he afterwards adds, that Hanameel himself came, and that Jeremiah testifies that he now knew that it was from the Lord, there is no doubt but that it is a real narrative. God then inducedHanameel to come to Jeremiah and to offer him the field on sale, and to ask him to buy it, because he was the next heir, and therefore had the right of redemption. We then perceive that it was a communication from above, but then the reality was connected with it, for Hanameel came and sold the field before witnesses; and all this was necessary, not so much on account of Jeremiah as of the whole people, and especially of the faithful, for whom this prophecy was particularly designed; for God did not intend this to be a common treasure, but laid it up for his chosen people, as we may gather from the conclusion.

Before Hanameel then came, the Prophet was instructed that nothing was done unadvisedly, but that God had arranged and ordered the whole. He was then commanded to buy the field, and as it were to cast away his money; for who would not have said that it was the same thing as to throw it away? And then we are to notice a circumstance as to the time; for the Prophet was then in danger of his life, to what purpose then was the field to him? We have also said that he could not have a free access to it, had he not been shut up in prison; for he could not have ventured to go out of the city. It was then a most strange and ridiculous purchase according to the judgment of the flesh; for Jeremiah squandered away his money, and the possession of the field was only imaginary. But yet as God would have him to buy it, he spared not his money, but purchased the field from his uncle’s son.

He then says, that Hanameel his uncle’s son came, as Jehovah had spoken, that he came into the court of the prison, and that he spoke to him as God had foretold. As to the end of the verse, it may seem strange that the Prophet says, that he now knew that the word came from God: for if he before doubted, where would be the certainty as to the prophetic spirit? He had already received a vision; he ought to have embraced what he knew had been foretold to him from above, even without any hesitation: but it appears that he was in suspense and perplexity. It then seems an evidence of unbelief, that he did not put a full and all entire trust in God’s testimony, and was not fully persuaded as to the heavenly oracle, until he saw the whole thing really accomplished. But it is right to distinguish between the knowledge received from the revelation of the Spirit and experimental knowledge, as they say. The Prophet therefore did not then for the first time learn that God had spoken, but as he was confirmed in the certainty of his faith, and in the thing itself, there is no inconsistency; for nothing is taken away from the credit and authority of God’s word, when the reality and experience confirm us; and thus God often has a regard to the weakness of his people. Jeremiah then relied on God’s oracle, and was fully persuaded that he was directed from above to buy the field; but afterwards, when Hanameel came to him, the event was as it were the sealing of the vision: then the truth of God was more and more confirmed in the heart of the Prophet. This, as I have said, was experimental knowledge, which detracts nothing from the credibility of the word, but is rather a help and a comfort to human infirmity. In this sense it was that he said, that he now knew it; and thus he intended also to make others to believe the prophecy. For when the faithful compare a vision with its accomplishment, this consent and harmony, so to speak, avails not a little to confirm their faith, that as when in one part they hear that God had spoken, and when in another they see that what the Prophet had been taught was really fulfilled. Gataker and Venema give another view of this clause. The Lord, as we find from verse 7 (Jeremiah 32:7), did not tell him to buy the field, but only informed him of the coming and offer of Hanameel. When Hanameel came, he knew that it was God’s will that he should buy the field, and he instantly acted accordingly. He knew from the very circumstances that it was God’s message, sent to him to buy the field. — Ed.

He afterwards adds, that he bought the field of Hanameel his uncle’s son, which was in Anathoth, in the land of Benjamin There is nothing superfluous in these words, for though the Prophet speaks of places well known, yet he had a regard to the time of the purchase, for the land of Benjamin was then in the power of enemies: the Jews had been reduced to such straits that they were not safe at Jerusalem. Anathoth was a village, as it was well known, exposed to the ravages of enemies, and was seized on as a prey at their first coming. And he adds, in the land of Benjamin, for it was nigh the borders of Judah, but it had been forsaken by its inhabitants, and all had fled to Jerusalem. As then the land of Benjamin had no inhabitant, it was by no means reasonable for the Prophet to pay even the smallest sum for a field there.

It may now be asked, how could Hanameel, who was of the Levitical order, sell a field, for we know that fields did not belong to the Levites, and that they had tithes for their inheritance. (Numbers 18:21) But this is to be taken for a suburban field, for they had the suburbs, and each had a meadow: they neither ploughed nor reaped, nor was it indeed lawful for them, according to the law, to labor in agriculture, but they fed cattle and sheep: and this is proved by the smallness of the sum given; for what was the field sold for? for seven shekels and ten pieces of silver. We may render the words literally thus, “And I weighed for him the money, seven shekels and ten, the money.” The word is “silver,” but it is often taken for money. The seventeen shekels, according to Lowth, were about two pounds of our money. — Ed. We hence see that it was not a large field, but only a meadow like a garden; for the price would have been larger, had it been some acres of land. Then the difficulty here is easily removed, for Hanameel sold to Jeremiah a small meadow, as every Levite had in the suburbs a meadow to feed his sheep or his cattle; at the same time none of them had large herds, but each had a cow or two. This, then, is what we are to understand by the field.

The Prophet adds, that he wrote a book, that is, the writing of the purchase; for ספר sepher, means in Hebrew, not only a volume, but what we call a document, and the Latins tablets, (tabulas) Then he says that the writing of the purchase was made, and then it was sealed, not as we do by appending a seal to it, but it was closed up, as the custom then was. He also adds, according to the law and custom; and at last he says that another writing was made which remained open; and it is thought that the open writing means what we call a copy; and so the sealed writing was deposited in a chest, and the open copy could be referred to at any time. There were no doubt two rolls or writings, as it appears clear from Jeremiah 32:14, where the two are distinctly mentioned, “Take these rolls, this roll of the purchase, even the sealed, and this open roll,” etc. The word ספר ought to be rendered throughout either a roll, or a book, or writing, when preceded by an article, and not “evidence,” as in our version.

There seems to be an incongruity in verse the 10th (Jeremiah 32:10), as rendered by most; the roll is represented as “sealed,” before the “witnesses” are mentioned, and before the money was weighed. The rendering, I conceive, ought to be as follows, “So I wrote in a roll; and I sealed it, when I had made witnesses to witness it, and weighed the money in balances.” The ו may often be rendered “when,” and also “so,” as it is done in the next verse in our version, though there “and” would be more suitable. The “witnesses” are expressly said in ver. 12 (Jeremiah 32:12) to have subscribed, or written in, the book or roll of purchase, which was sealed. — Ed Though the Prophet alludes to a common custom, yet I doubt not but that he wrote this prophecy on rolls, one sealed and the other open, in order that those who were then living might receive some benefit from his doctrine, and also that the authentic copy, or the original itself, might remain for posterity, as we shall hereafter see. And doubtless God not only intended to strengthen the hope of the faithful after the completed time of exile, as this prophecy would he dormant for seventy years; but he designed also that it should be then of use, so as to be a support to them in their sufferings. There was also another benefit to be derived from this prophecy, even that the Jews while in exile might begin to entertain hope, and remembering this vision, might feel assured that God would be their Deliverer, according to what he had promised.

This then was the reason why two writings of the purchase were made, the sealed and the open. The 11th verse (Jeremiah 32:11), where the two rolls are first mentioned, is difficult to be rendered. I offer the following literal version of the 11th, 12th, 13th and 14th, —

11. And I took the writing of the purchase, — it the sealed, the commandment and the conditions, — and it the open; and I gave the writing of the purchase to Baruch the son of Neriah,

12. The son of Maaseiah, in the sight of Hanameel my uncle’s son, and in the sight of the witnesses who wrote in the roll of the purchase, and in sight of all the Jews who

13. sat in the court of the prison; and I commanded Baruch in their sight,

14. saying, “Thus saith Jehovah of hosts, the God of Israel, ‘Take these rolls, — this roll of the purchase, even it the sealed, and this open roll; and put them in au earthen vessel, that they may continue many days.’”

The two rolls are called “the writing of the purchase” in ver. 11, but distinguished, one being “sealed,” and the other “open,” or unsealed. The sealed contained “the commandment,” that is, to purchase, and “the conditions,” literally “ordinances;” which Blayney renders, “the assignment and the limitations,” and the Vulg., “the stipulations and ratifications.” But מצוה never means anything but a precept or a commandment, and חקים are things defined, settled, or appointed, and may be rendered “stipulations.” Thus the contents of the sealed roll are specified, but those of the open roll are not expressly mentioned. — Ed. The open had a present benefit, as it would make the faithful to go more willingly into exile, and calmly to submit to the chastisement allotted to them by God; and for this reason the Prophecy was to be open to all. It was also sealed, in order that after the lapse of seventy years it might animate the godly, and inspire them with the hope of their promised deliverance. This, therefore, is the reason, as I think, why the Prophet relates that he made a writing and sealed it, and then that he made another writing which remained open.

He afterwards adds, that he gave both to his scribe Baruch, the son of Neriah, the son of Maaseiah, in the presence of Hanameel, and in the presence of the witnesses who had subscribed the writings, and in the presence of all who stood there, that is, in the court of the prison. Hence we may again plainly conclude, that he is narrating a real history, and not a vision exhibited to him: the seller, Hanameel, was present together with witnesses and other Jews; and he says that he gave up the writing with certain orders, for otherwise it would have been merely the delivering up of a book. If he had only deposited it with Baruch, the people would have learnt nothing; but the orders are added, I charged Baruch, saying, etc. We hence may also conclude, that this oracle was given to the Prophet, not only that it might continue for posterity, even after the time of exile was completed, but that it might also be then published and made known to all the Jews. He then says, Thus saith Jehovah He had not yet shewn the design of the prophecy; but when he said that the affair was carried on by the command of God, he rendered them all attentive. Take, he says, these writings, and put them in an earthen or a potter’s vessel It seems strange that he did not bid him to put them in another kind of vessel, for that vessel might become decayed, and so the writings might have perished. But we know that even the most precious treasures are deposited in earthen vessels. It is then no wonder that God commanded the prophecy to be put in an earthen vessel. Were any one disposed to understand something more refined, it might be said, that the promise, which apparently was not very firm, was an earthen vessel; for what is more frail than a voice which is dissipated into air? The Jews were driven into exile; they had heard from the mouth of Jeremiah, that the prefixed period was seventy years: but they might, in the meantime have despaired, since only the sound of the voice had reached their ears. However this may be, since the oracle, which was a pledge of deliverance, had been laid up in an earthen vessel, it remained safe and undecayed, because the treasure had been deposited there by God’s command.

He says, That they may continue for many days By these words he intimates that the prophecy would not only be profitable to the Jews, who were to be driven soon after into captivity, but also to their posterity, who were not yet born, and that they might know that this prophecy would stand valid after their death, for we ought not to measure the faithfulness of God by the extent of our life. This, then, was the reason why this clause was added: the prophecy was to be preserved in earthen vessels, that it might remain safe and secure for many days, that is, until God delivered his people.

PRAYER

Grant, Almighty God, that since we have at this day the evidence of eternal salvation sealed in earthen vessels, and thou invitest us to the hope of that blessed inheritance by the voice of men, — O grant, that we may not judge of the permanence of thy faithfulness by the appearance of those whom thou hast made our ministers, but relying on thy perpetuity, may we never doubt but that that life will be kept safe for us, which now every moment seems to vanish away, until at last we shall come to the full fruition of it in Christ Jesus our Lord. — Amen.

Lecture One Hundred and Twenty-Seventh

Though we sufficiently perceive the meaning of the preceding prophecy, it may, however, be proper to touch briefly on the last part, which is the application of the vision, Houses, and fields, and vineyards shall yet be bought in this land God’s design then was, that his servant should lay out his money without any regard to his own interest, in order that he might, by this expense, cherish the hope of the faithful to the time of restoration. What is here said was deemed incredible, for no one thought that such a change would happen, as that a permission would be given to the Jews to return to their own country; for the power of the Chaldean monarchy was deemed invincible, and it was necessary for it to be wholly overthrown, in order that God’s people might be set free. For this reason then the vision was given, even that the Jews might know that their calamity would not be perpetual, for God had resolved to restore the people and the land. But by the word field, all possessions were designated, for he names not only fields, but also houses and vineyards. It now follows —

Jeremiah 32:16-18

16. Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying,

16. Et prcatus sum Jehovam postquam dedi librum emptionis Baruch filio Neriae, dicendo,

17. Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched-out arm, and there is nothing too hard for thee:

17. Heu Domine Jehova! Ecce tu fecisti coelos et terram in potentia tua magna et brachio tuo extento; non est ulla res abscondita a to, (vel, mirabilis)

18. Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: The Great, the Mighty God, the LORD of hosts, is his name,

18. Faciens (vel, tu facis) clementiam erga mille et rependis iniquitatem patrum in sinum filiorum eorum post ipsos; Deus fortis, potens, Jehova exercituum nomen ejus, (et quoe sequuntur)

Though the Prophet was discharging his own office, yet he confesses that he was himself perplexed at the vision. It hence appears that God’s counsel was not always made known in everything to the Prophets, but as far as it was expedient. However, the Prophets were not seized with ecstasies like heathen soothsayers, who pretended they were carried away beyond all their senses. There was not then this fanaticism in the Prophets, so that they spoke like sounding brass, or like the ass of Balaam; but the Lord discovered to them what they taught. They were then disciples, so that they delivered faithfully to the people, as if it were from hand to hand, what was committed to them. But the knowledge with which they were endued was not inconsistent with ignorance as to some things; as when the Prophet said, Houses, and fields, and vineyards shall yet be bought, he knew that God promised the restitution of the land and of the people, nor was the vision itself an obscure enigma; but yet the reason was hid from him, and hence the perplexity of which he now speaks; for being astonished at so wonderful a thing, he had recourse to prayer, and confessed that his mind was perplexed. The wonder then of the Prophet proceeded from his ignorance; but that ignorance was not incompatible with prophetic knowledge. For as far as it was necessary, and the office of a teacher required, he no doubt understood the counsel of God; but such was the height or the depth of this mystery, that he was constrained to confess that it was a work of God which surpassed all his thoughts.

We now then perceive how these two things are consistent, — the prophetic knowledge with which Jeremiah was endued, and the ignorance which compelled him to make this exclamation. He knew with certainty what had been shewn to him in the vision, but what was the design and how the work could be done by God, seemed incomprehensible, and hence his astonishment. He therefore says that he prayed: and by this we are taught, that whenever thoughts creep into our minds, which toss us here and there, we ought to flee to prayer. For many increase their anxieties by fomenting them, while they turn themselves to all quarters, and indulge their own thoughts, and weary themselves without any benefit. Whenever, therefore, any anxiety stealthily lays hold on our minds, let us know that the remedy ought to be in due time applied, that is, to pray to God; so that he may relieve us, and not suffer us to sink into the deep, as it usually happens to all who are curious, and give loose reins to their own imaginations.

We now see that the Prophet was greatly astonished, and yet in such a way as not to look for more than what was profitable; but he immediately prayed, that God would make him to understand what grieved his mind. His prayer follows, which, however, does not immediately discover the mind of the Prophet, for he does not shew the purpose of his prayer until he comes to the 25th verse (Jeremiah 32:25). But he seems here to refer to many things unconnected with his subject. His design must be ascertained from the conclusion of his prayer, “O Lord,” he says, “why hast thou bidden me to buy the field which is now in the hand of enemies? the Chaldeans possess it; and thou hast bidden me to throw away my money.” This was substantially his prayer.

But Jeremiah seems to wander and take long circuits when he says, “Thou hast made the heavens and the earth by thy great power and stretched-out arm; nothing is wonderful to thee; thou shewest mercy to thousand generations; thou repayest the iniquity of fathers to their children; thy name is Jehovah of hosts; thou art great in council and excellent in work; thine eyes are open,” etc. These things seem not to belong in any degree to the present subject. But the Prophet’s object, no doubt, was to restrain himself, as it were, by putting on a bridle, so that he might acquiesce in the counsel of God, though it was hid and incomprehensible to him: for if he had immediately rushed into prayer, he might, at the first burst of his feelings, have contended with God; for such is the disposition and character of man, when he suddenly addresses God, that he boils over beyond all moderation. The Prophet then, who well understood that there is no such moderation in men as to judge rightly and calmly of God’s works, set up against himself these fences, and placed, as it were, barriers around him, that he might not take more liberty than what was right. Let. us then know that these high terms in which the Prophet spoke were designed for this end, — that he might produce moderation and humility in himself, so that he might check all those roving thoughts by which men are wont to divert themselves. Let us come now to the words:

Ah, Lord Jehovah! he says; behold, thou hast made heaven and earth. Were any one not to attend to the circumstances of the passage, he might think that the Prophet is here rambling, and does not connect his sentences, so that his prayer seems incoherent. But as I have already said, that as the Prophet knew that men take too much liberty when they speak of God’s works, he bridled himself in due time, before he came to his subject. He then made this sort of introduction, “O Lord, it does not behove me to contend with thee, nor is it right in me to require thee to give me a reason for thy doings, for thou hast made heaven and earth by thy great power and extended arm.” There is here then an implied contrast between God and mortal man; “For who am I to dare to summon thee to a contest! for thy power is justly to be dreaded by us; when we raise up our eyes to heaven, when we look on the earth, there is nothing which ought not to fill us with admiration of thy power, for its immensity appears above and below.” We hence see that the Prophet extols in high terms the power of God, in order that he might keep himself in a meek and humble state of mind, and not dare to clamor against God, nor presumptuously rush forward to pronounce a judgment on his works. Behold, he says; he sets before his eyes the wonderful workmanship of the world, in which the immeasurable power of God shines forth most conspicuously.

He then adds, Nor is there any thing hid from thee This clause admits of two meanings; for פלא, pala, means wonderful, and also hidden. Now the greater part of interpreters give this explanation, — that nothing is hid from God, because all things are before his eyes, for his knowledge penetrates to the deepest depths. It may then be a commendation of God’s knowledge, as an eulogy on his power has previously been given; and this meaning is not unsuitable.

I do not, however, reject the other meaning, given by Jerome, that there is nothing difficult to God, or wonderful, because all things are subject to his will. Thus the Prophet might say, continuing the same thought, that the power of God, which shines forth to our view in the heavens and in the earth, may at the same time be observed in the permanent government of the world; for he who has created the heavens and the earth can do all things, so that nothing is wonderful to him, that is, nothing is difficult for his power as soon as he has decreed this or that. The main object of the Prophet is, however, still the same. The Targ. and the versions, except the Vulg., give the first sense; but the latter is no doubt the true meaning, as the word never means properly to be hidden. The phrase here literally is, “Not harder (or more marvellous) than thou shall anything be,” that is, not harder than what thou canst do. Exactly the same phrase occurs in Genesis 18:14. The word, in a similar clause, in Deuteronomy 30:11, is rendered “hidden;” but the clause literally is, “It is not harder than thou,” that is, than what thou canst attain, or do, as the context proves, see Jeremiah 32:14. — Ed.

He now adds, Thou shewest mercy to thousands, and repayest the iniquity of the fathers to the bosom of their children Here the Prophet acknowledges God’s judgments to be right, though the reason for them escapes human minds. Both these things were necessary, that is, that Jeremiah should set before himself the awful power of God, and that he should also regard God’s judgments as right, though men often think otherwise. For God has hidden reasons for his judgments; and so it happens, that various thoughts disturb us, and every one is disposed to set himself up against God. Hence the Prophet, after having spoken of the immeasurable power of God, now declares also that he is a just judge of the world; and he again restrains himself by another bridle, lest he should pronounce a judgment on God’s works according to his own perceptions.

Thou, he says, shewest mercy to thousands This is taken from the Law of Moses, (Exodus 20:6) for the Prophets often borrowed their chief sentences from Moses, of whom they were the interpreters. Since God then under the Law declared that he is merciful to thousand generations, though it appears unnaccountable to us, yet nothing remains for us to do, but to learn reverently to receive what we cannot comprehend. The Prophet then here confesses that the method which God adopts as to his mercy is hid from the human mind. But the latter clause seems, however, less reasonable, — that God should repay the iniquity of fathers to their children Shortly before we saw that this was set forth as an impious blasphemy, (Jeremiah 31:29) when they said that their fathers had eaten sour grapes, and that their children’s teeth were set on edge; for it is always true that the soul that sinneth, it shall die. (Ezekiel 18:2, 20; Deuteronomy 24:16) But if God repays the iniquity of fathers to their children, he punishes the innocent, and transfers to children what he ought to have rendered to their fathers. But the Prophet, regarding it a wicked thing to contradict what God had spoken by Moses, adores here this mystery, and thus brings himself to humility and meekness, so that he might not break forth into extremes when speaking of the hidden works of God.

We must at the same time briefly observe, that the innocent are not punished when God includes children with their fathers, and casts the iniquity of fathers into the bosom of their children, for he does not refer to the innocent and the righteous, but to the wicked. Some, when they saw that this truth militated against the common feelings of mankind, have laid hold of an evasion, that is, that God by a temporal punishment renders to children what their fathers had deserved. But God speaks without exception, that he repays to the bosom of children the reward due to their fathers. But how ought this to be understood? It is a part of this punishment, that God withholds from them his Spirit. When, therefore, his purpose is to punish the vices of fathers in their posterity, he withholds from their posterity the light and grace of his Spirit. It cannot then be but that they will ever accumulate evils on evils, and thus they are entangled in the guilt of their fathers. God then proceeds by degrees in the work of punishing sins; for when it is his purpose to forgive the son the punishment which he together with his father has deserved, he draws him to himself by his Spirit, so that he is freed from punishment; but if his purpose is to execute vengeance on sons and grandsons, he withholds from them, as I have already said, the gift of the Spirit, so that they do nothing but provoke his wrath more and more, and thus they become involved in the same guilt with their fathers; hence fathers and children receive in common the same punishment.

This indeed seems not at the first view to be just and right; but let us remember that God’s judgments are hid from us, and for this reason, — that we may cultivate meekness and humility and learn to be soberly wise, and so confess God to be a just judge as to know that our minds cannot penetrate into this deep abyss. But still the solution given seems plain enough, that is, that God never punishes the innocent. For when he visits the sins of fathers on their children, a part of that punishment is, as I have already stated, that he withholds from the children the light of his Spirit; being blind, they ever run headlong to their own ruin, and thus by the continual commission of new sins they provoke God’s vengeance against themselves. When therefore God renders to them the reward due to their fathers, he punishes them at the same time for what they themselves have deserved; nor have they any reason to complain, because they have been guilty in common with their fathers: there is, therefore, nothing strange that they share with them in their punishment. But it, however, depends on the hidden mercy of God, that. he favors some with pardon, and thus delivers them from ruin, while he forsakes others; and as they are wicked, they deserve all the punishment he inflicts on them: Thou, then, repayest into the bosom of their sons after them, that is, after their death.

He afterwards exclaims, God, strong and mighty! Jehovah of hosts is his name He again declares the greatness of God’s power, that he might restrain himself, and not rashly undertake any new inquiry, as the ease is with curious men, who indulge themselves in speculations, and thus summon God as it were to an account, as though there could be appointed a tribunal before which he might be found guilty. As then the insolence and arrogance of human nature are so great, the Prophet here sets barriers around himself, so that he might keep within the bounds of humility and soberness.

He afterwards changes the person, which is a proof of vehemence and ardor; for it is, as we have seen, a prayer. He does not now address God directly, but says, Jehovah of hosts is his name, speaking in the third person. The change of person seems to begin at the 18th verse (Jeremiah 32:18), and includes the first clause in the 19th, —

18. He who sheweth mercy to thousands, And who returns the iniquity of fathers To the bosom of their children after them, Is God, the great, the powerful; Jehovah is his name, —

19. Great in counsel and mighty in his doings: Who — thine eyes are open On the ways of the sons of men, To give to each according to his ways, And according to the fruit of his doings;

20. Who, etc., etc.

“God, the great,” etc., is connected with shewing mercy and requiting iniquity. His greatness is in counsel or wisdom, and his power or might is manifested in his doings. The ה after doings is the Chaldee for ו Then his omniscience is referred to, as necessary for carrying to effect his purposes and directing his doings. Here he returns to the second person, and the “who” is idiomatic, and the Welsh is exactly the same, Yr hwn y mae dy lygaid, etc.; and the “Who” is continued in the Jeremiah 32:20. In saying that each is to have “according to his ways,” he intimates what Calvin says, that the children like the fathers are guilty. — Ed Had he continued in the same strain, he would have said, “Thou art God, strong and mighty,” etc., but he says, “Jehovah of hosts is his name.” We then see that the Prophet as it were turns aside; and this change of person, as I have stated, proceeded from the vehemence and ardor of his mind. And it often happens to the faithful, that they break off their direct address when they pray, while they contemplate God’s works, as displaying, now his power, then his goodness, or his wisdom. The faithful then do not always pray in a continued strain; but as feeling guides them, they now address God, then they turn aside and blend apostrophes. It follows, —

Jeremiah 32:19

19. Great in counsel, and mighty in work: (for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:)

19. Magnus consilio, excellens opere; cujus oculi (quandoquidem oculi) tui aperti sunt super vias filiorum hominum ad reddendum cuique secundum vias ejus, et secundum fructum operum ejus.

He goes on with the same subject, for he expresses his wonder and admiration as to God’s judgments. he first declares that God is great in counsel and great in work By counsel, he understands the wisdom of God, which not only surpasses all our thoughts, but also absorbs them. And then he mentions the execution of his counsel, which affords evidences of that wisdom which appears to us. By the works of God we learn how great and how unequalled is his wisdom: for that in itself cannot be comprehended, nay, men could not have the least knowledge of it, except it were rendered conspicuous by works. The works of God then through their excellency are evidences of his immeasurable wisdom. For this reason and in this sense the Prophet calls God great in counsel and great in work

He adds, that his eyes are open on all the ways of men By these words he intimates that he is the judge of the whole world, and that whatever men may consult, speak, or do, must come to a reckoning. The meaning is, that the providence of God so extends to all parts of the world, that the works of men cannot possibly be hid from him, and that no one can escape his hand; for after having spoken of God’s eyes, he adds, that he may render to every one according to his ways and according to the fruit of his doings

The Prophet then does not speak here of any idle speculation such as ungodly men entertain; for they confess that all things are seen by God, but imagine that he is satisfied with having only this bare knowledge; and thus they deprive him of the dignity and office of a judge. But the Prophet here shews what the end of God’s providence is, why God has his eyes open, even that he may at last produce at his tribunal all the sayings and doings of men, yea, their thoughts also. We are further taught by these words that our life cannot be rightly formed, unless we bear in mind the presence of God, so as to know that his eyes are on us, and that there is nothing hid from him: for whence is there so much liberty in sinning, except that men grow wanton like fugitives? as when a rebellious son withdraws himself from the eyes of his father, he can then abandon himself wholly to sin, for he is freed from all fear and shame. So our thoughtlessness is like a flight, for we think that we are far removed from God. This then, as I have said, ought always to be remembered, that the eyes of God are open on all our ways, and for this end, — that he may render to every one according to his ways, and that every one may gather the fruit of his own doings.

Though, then, God for a time may connive at what we do, and may not manifestly shew that he is the judge of men, there is no reason that indifference should creep over us, as though we could escape from his hand; but let us know that all our doings and sayings are now noticed by him, that he may hereafter shew that he is not an idle observer, as some ungodly men dream, but that he is an eye-witness of all things, that he may at last appear as our judge.

This passage is turned by Papists for the support of merits by works; but it is a frivolous attempt; for when Scripture declares that it shall be rendered to every one according to his works, it does not exclude the gratuitous mercy of God; and when God renders a reward to the faithful, it depends on gratuitous pardon, because he forgives them whatever would otherwise vitiate their good works: and to speak more exactly, God does not render to the faithful according to their works, except as he gratuitously pardons them and forgives whatever they have done amiss. Reward then depends on the free mercy of God only. As to the wicked, it is no wonder that a just reward is said to be rendered to them;for we know that they are worthy of eternal perdition, and that God is a righteous judge when he punishes their sins. It follows, —

Jeremiah 32:20

20. Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day.

20. Qui edisti signa et portenta in terra Egypti usque ad diem hunc, et in Israel et in hominibus; et fecisti (hoc est, comparasti) tibi nomen secundum diem hunc.

The Prophet here especially commemorates the singular kindness of God, by which he had testified his paternal favor towards his Church. He then says, that signs and wonders had been done by him in the land of Egypt, that: is, for the sake of his people. For why were so many miracles done, except to prove the care he had for his chosen people, and thus to confirm his covenant? We hence see that God’s favor towards the children of Abraham is here set forth, that is, when he refers to the signs and wonders

which had been done in the land of Egypt. And he adds, and in Israel He extols not only God’s power in miracles, but especially the mercy with which he favored his chosen people. He says also, to this day Not that God performed miracles in every age, but he means that they were worthy of being perpetually remembered, and throughout all ages. Then this refers to the remembrance and celebration of God’s power, when the Prophet says, to this day God, indeed, performed miracles at a certain time, but he performed them that they might be remembered in all ages, and that posterity might acknowledge how wonderfully God had dwelt with their fathers. This is commonly the meaning given to this verse. It may be rendered as follows, —

20. Who hast set signs and wonders in the land of Egypt, To before signs and wonders to this day Both to Israel and to mankind; And hast made to thyself a name, Such as it is at this day.

They were “signs” or evidences of God’s power, and in their character “wonders,” that is, supernatural. — Ed.

As then the power which he manifested in Egypt was worthy of being remembered, miracles are said to have been done to this day; and they are said to have been done in Israel, because it was God’s purpose to prove the certainty of his faithfulness when he redeemed his people as he had promised.

He afterwards adds, and among men The Prophet goes on still further. After he had spoken of the redemption of the people, he intimates that wherever he turned himself, he observed and admired the evidences of God’s power, as though he had said, “O Lord, thou hast indeed given peculiar testimonies as to thy wonderful power and goodness; the redemption of thy people was a singular work, and ought to be commemorated through all ages; but wherever we turn ourselves, there is no corner in the whole world where some miracles do not appear, which ought to lead us to celebrate thy praises.” We hence see that the Prophet proceeds from what is particular to what is general: after having considered God’s power and goodness in the redemption of his people, he extended his thoughts to all parts of the world, and contemplated God’s miracles everywhere. And this is what often occurs in Scripture; after having been reminded of some particular instance of divine power or grace, we are carried away so that we make a transition to what is general. And he adds, and thou hast made thee, or acquired to thyself, a name according to this day; that is, thou hast made thy name to be perpetual, as its glory still at this day shines forth before our eyes. Then the Prophet means that God had so wonderfully manifested his power, that the knowledge of it would be perpetual, and could never be buried by the ingratitude of men.

PRAYER

Grant, Almighty God, that as our whole wisdom is this, to submit ourselves to thee, to admire, and receive, and reverently to adore thy judgments, — O grant, that we may not indulge the perverse thoughts of our flesh, but so learn to check and restrain ourselves as ever to render to thee the praise due to thy wisdom, and justice, and power, and thus walk in sobriety of mind while we sojourn in this world, until we shall at length contemplate thy glory thee to face, being made partakers of it in Christ Jesus our Lord. — Amen.

Lecture One Hundred and Twenty-Eighth

Jeremiah 32:21

21. And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror;

21. Et eduxisti populum tuum Israel a terra Egypti in signis et portentis, et in manu robusta, et in brachio extento, et in terrore magno;

Jeremiah comes now nearer to the point in hand; for, after having spoken of the unequalled power of God, he now extols his righteous judgment in inflicting punishment on an ungodly and wicked people. For this end he refers to the favor of redemption, and he then adds that the land had been given to Israel which had been promised to their fathers. He afterwards states that this favor had been conferred on the ungrateful, for they immediately shook off the yoke and despised God their redeemer, together with his Law.

He then says, that the people had been brought up from the land of Egypt with signs and wonders This is an amplification, for God had in an unusual manner made it sufficiently evident that without his favor the people could not have been delivered from Egypt. For had it not been for the manifest display of God’s power in miracles and wonders, the Israelites might have appropriated to themselves the favor of God, or to some worldly instrumentality; but God’s favor appeared so resplendent in signs and wonders, that the liberation of the people could not have been ascribed either to fortune, or to the efforts of men, or to any other means. And for the same purpose he mentions the strong hand and the extended arm. He intimates by these words, that the people had been so delivered, that the hand of God, yea, his extended arm, openly appeared, that is, his power, as we have explained elsewhere, was manifested far and wide.

He refers at last to great terror: such was the haughtiness of their enemies, that they would have never suffered the people to depart, had they not been filled with great terror. As then the Egyptians had been by terror subdued, Jeremiah amplifies by this circumstance the favor of redemption, as though he had said, that God’s favor was not obscure, because the Israelites might have known by these extraordinary evidences that they were delivered by a divine power. For so great was the power, the valor, and cruelty of their enemies, that no hope of a free departure could have been entertained, had not God put forth his hand from heaven. It afterwards follows, —

Jeremiah 32:22

22. And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;

22. Et dedisti illis terram hanc quam juraveras patribus eorum ad dandum ipsis (hoc est, to daturum ipsis) terram fluentem lacte et melle;

Here the fruitfulness of the land is commended, so that the ingratitude of the people for their redemption might appear less excusable. God had already bound them, as it were, more than enough to himself, but when the wealth and fruitfulness of the land were added, the bounty of God was doubled, which, by a stronger and more sacred chain, bound the people to obedience. But when they buried, as it were, both their benefits, their impiety was extreme, and so much baser was their ingratitude. We hence see why the Prophet said that the land was given to the people.

He at the same time mentions the reason, even because it had been promised to their fathers. It is not, however, right to suppose that the fathers had any merits, as Jerome says, who ignorantly perverts this passage; for he says, that nothing was due to the people on the ground of merit; but that the fathers were yet worthy on account of their great virtues. But we know that God’s covenant was from the beginning gratuitous. The Prophet then means here, that the land was not given as a reward rendered to the people for their works, but that it was given them because it had been gratuitously promised. And he mentions the oath, because God, regarding the infirmity of Abraham and the fathers, confirmed by an oath his own promise. But as I have spoken elsewhere more at large on this subject, I touch on it but slightly now. However, whenever there is mention made of an oath, let us know that reproof is indirectly given to the inconstancy of men, who always vacillate, and can never recumb on God’s promise, except they are helped by this confirmation.

However this may be, the Prophet here reminds us that God confirmed the pledge which he had given to the fathers when the people entered into the land, because they could not have obtained it by their valor, or by any other means. In short, Jeremiah calls the attention of the people to God’s gratuitous covenant, that they might understand that they became possessors of the land by no other right than this, — that God of his own free will had promised to Abraham and his seed that he would give them that land. He speaks, as I have just said, of the fruitfulness of the land, because it was God’s design to allure the people in every way, that they might continue in his service. And when the people, thus bountifully dealt with, did not acknowledge God’s favor, their extreme and base stupidity was fully proved. What the Prophet then means is, that the land was most fruitful, in which the people had all abundance, and that yet they despised God the giver of so much bounty, according to what immediately follows —

Jeremiah 32:23

23. And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandest them to do: therefore thou hast caused all this evil to come upon them:

23. Et ingressi sunt, et haereditate adepti sunt cam; et non audierunt vocem tuam (ad verbum, in voce tua) et in lege tua non ambulaverunt (hoc est, secundum legera tuam) quaecunque illis praecepisti ut facerent, non fecerunt; ideo occurrere fecisti illis malum hoc.

The Prophet in this verse confesses that. God’s vengeance was just, when the people were cast out of the land and driven into exile, because they, after having entered into the land, did not obey the voice of God. The very sight of the land ought to have made the people obedient to God; for they could not have eaten a crumb of bread, without being always reminded whence their food came, even because God had expelled the Gentiles from that land. When, therefore, they were filled with all kinds of good things, and at the same time despised God, no excuse could have been pretended; for if they made ignorance their pretense, the very land itself was before their eyes, which recalled them to the fear of God. This, then, is the reason why the Prophet joins those two things together, that the Israelites entered into the land, and that they disobeyed the voice of God

Now, by this clause he intimates that they had not fallen through ignorance, because God had sufficiently made known his will. God had indeed spoken, but it was to the deaf. The Prophet then here shews that there was no other cause for the sin of the people, but that they obstinately refused to attend to the voice of God.

Then he adds for the same purpose, that they had not walked in his Law The Law is often compared to a way; for except God prescribes to us what his will is, and regulates all the actions of our life according to a certain rule, we should be perpetually going astray. God’s Law, then, is justly said to be like a way, according to what Moses also speaks,

“This is the way, walk ye in it.” (Deuteronomy 5:33; see also Isaiah 30:21)

Then Jeremiah, after having shewn that the people had been taught, mentions this, — that the way had been made known to them, so that they went astray knowingly and wilfully; for they could not have turned aside either to the right hand or to the left without being called back by the doctrine of the Law.

He says, in the third place, What thou hast commanded them to do they did not He explains here the same thing more clearly and without any figurative expression, even that they had been unwilling to obey God, while yet they sufficiently understood what was right; for the Law suffered them not to go astray, and God had included in it everything necessary to be known. The Prophet then shews that they had not turned aside except through perverseness, because they knew what God required. As a certain Lacedaemonian said, that the Athenians knew what was right, but were unwilling to do it; so the Prophet in this place distinguishes the open impiety and contempt of the people from ignorance and inadvertence, and does not mean that the people did not satisfy all the precepts of the Law.

And this passage also Jerome explains very absurdly; for he says that the Israelites did not stand to their promises, because they had said that they would do whatever God commanded. But the Prophet here does not condemn them as to one thing only, as though he had said that there had been some defect, but he says that they had been wholly disobedient, for they had not despised only one precept of the Law, but had as it were designedly cast aside the whole Law, and obeyed none of God’s commandments. Then this negative sets forth the defection of the people as to the whole law, and as to every precept of it.

And this passage is worthy of special notice, because the Prophet advisedly repeats the same thing, — that the people had not walked in the Law, — that they had not obeyed the voice of God, — that they had done nothing of what had been commanded; There is this difference between these three things: the “voice” was that of God by his prophets, — the “law” was the ten commandments, — and “all which” had been “commanded” were the statutes and ordinances, the civil and ceremonial appointments. To “hearken to his voice,” rather than to obey it, is what is meant: so far from obeying it, they would not hear the Prophets. This had been throughout their sin. — Ed. for a heavier condemnation and vengeance await those who have been faithfully taught what pleases God and what is right, and yet follow their own will, and are carried away by the passions and lusts of the flesh. In a word, Jeremiah points out the highest pitch of impiety, that is, when people clearly and familiarly know what the will of God is, and yet disregard it and shake off the yoke, and thus shew manifestly a contempt for the whole Law.

It follows, Therefore thou hast made to come on them all this evil The Prophet here testifies that whatever had happened to the people, was not by chance, but that a reward was rendered to their sins. Men in some measure acknowledge God’s judgments, but this acknowledgment presently vanishes. Wisely then does the Prophet here shew that God’s vengeance is evident in adversities, and that the people thus received the reward which they had deserved. It now follows, —

Jeremiah 32:24-25

24. Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it

24. Ecce aggeres (vel, catapultae, vel, arietes) venerunt ad urbem ad capiendum eam; et urbs tradita est in manum Chaldaeorum oppugnantium eam, propter gladium, famem et pestem; et quod tu loquutus es (quicquid loquutus es) evenit; et ecce tu vides.

25. And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.

25. Et tu dixisti mihi, domine Jehova, eme tibi agrum pecunia et testare testes; cum tamen urbs tradita sit in manum Chaldaeorum.

Here then at length the Prophet discovers his own perplexity. We have already stated the reason why he made so long an introduction before he came to the main thing: it was necessary for him to put on as it were a bridle; for except we restrain our thoughts, we shall become petulant against God, and there will be no moderation. The Prophet then, that he might not peevishly expostulate with God, set before himself his immeasurable power, and then he added that nothing happens except through his righteous vengeance. He now however asks, how it was, that he was bidden to buy the field when the city and the whole country were delivered up into their enemies. He then mentions here this inconsistency, and confesses that his mind was embarrassed, for he could not discover why God had bidden him to buy the field, and yet had determined to drive the people into exile and to scatter them into remote lands. But we have said that the Prophet was fully persuaded of God’s truth; and hence it was that he was so willing and ready to obey; for he made no delay in buying the field; and he afterwards laid up with Baruch the writings of the purchase. But after having performed all this, he brought a complaint against God; and as the thing appeared unreasonable, he desired this knot to be untied.

He then says, Behold the mounts, or, the warlike engines, for the word may mean either. The word סללות sallut, often means mounts; but as mention is made here of a siege, the Prophet seems to refer, as we have said in the sixth chapter, to warlike engines or battering rams. And there were engines to beat down walls; great stones or a number of stones were also cast. I am therefore inclined to the opinion of those who consider that they were either engines to shoot stones and darts, or battering rams. Behold, then, he says, there are moved to the city battering rams to take it, and the city is delivered up to the Chaldeans It was, it seems, the tenth year of Zedekiah, and at the beginning of the eleventh month the city was taken. But the Prophet is the best interpreter of his own words, and what he means may be easily gathered from the context, for he says that the city was taken by the sword, by famine, and by pestilence; as though he had said, that though the enemies had not as yet entered into the city, yet it was all over with it, that there was no hope remaining, because it was not only assailed by arms and a powerful force, but it had also enemies within, which pressed hard on it, even famine and the pestilence As then a great number had already been consumed by pestilence and famine, the Prophet says, that though, the enemies should cease to assail it, and make no forcible entrance into it, yet it was all over with it, because the pestilence and famine had so prevailed, that there was no hope of deliverance. By these words he intimates an extremity of despair; and hence also arose the thought which tormented the mind of the Prophet, that it appeared wholly unreasonable that God should bid him to buy the field when the city had been already delivered up into the power of enemies.

He adds, and what thou hast spoken is come to pass; and, behold, thou seest it He confirms what he had just said, even that the destruction of the city did not otherwise happen than through God’s judgment. And he confirms it, because whatever then happened, had already been testified during the time of the Prophet himself. And it hence appeared, that the city was not distressed through chance, because God had foretold nothing by his servants but what he had decreed and resolved to do. Then the ruin of Jerusalem was the work of God, of which he had foretold by his servants. For these two things ought to be joined together — the mouth of God and the hand of God. Nor is it lawful to imagine such a thing as some fanatics do, that God sees from heaven whatever is done on earth, and yet continues in an idle state. But he decrees what is right, and then when it is necessary, he testifies it by his servants the Prophets. However, the mouth of God ought not to be separated from his hand. The Prophet then shews that the destruction of the city was the righteous judgment of God, because the Prophets had previously spoken of it.

The words, thou seest it, refer to the preceding sentence, or to that which immediately follows, even because it seemed inconsistent or unreasonable that the Prophet should buy the field as God commanded, and yet that God knew that the land was possessed by enemies, and that the people were to be driven into exile. Since then God had resolved to cast out the people from the land, how was it that he had bidden his servant to buy the field? Had all this been unknown to God, the inconsistency would not have been so evident But when God perfectly knew that what he had so often proclaimed as to the exile by his Prophets could not be changed, what could be his purpose in bidding the field to be bought and the purchase to be confirmed by witnesses, when yet the city was delivered up to enemies? Jeremiah, after having mentioned the substance of his prayer, now adds the answer he received from God, in which is seen the fruit of his prayer, even that he had been taught what had regard to the deliverance and return of the people, in order that the faithful might entertain hope, and also that they, relying on the promise, might cheerfully bear their exile until the prefixed time came. The words are these, —

Jeremiah 32:26-27

26. Then came the word of the LORD unto Jeremiah, saying,

26. Et fuit sermo Jehovae ad Jeremiah, dicendo,

27. Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?

27. Ecce ego Jehova Deus universae carnis, An a me abscondita erit ulla res (vel, An mihi difficilis erit ulla res)?

We have already said that the verb פלא pela, admits of two meanings; it means to be hid and to be wonderful, and hence by a metaphor it means what is difficult and impossible. Many take it to mean here, that nothing escapes the observation of God. But as I have said in the last lecture, I am more inclined to refer it to God’s power, even that all things are in the hand and at the pleasure of God, so that there is no difficulty in his way. For whence comes to men so much anxiety, except that they are stopped by obstacles? but God can surmount all obstacles without any labor. That our minds then may not be perplexed, rightly is set before us the power of God.

And this meaning is most suitable to this passage: for Jeremiah, when that which seemed inconsistent occurred to him, was constrained to cast his anxiety as it were into the bosom of God. Then God, in order to relieve him, says that nothing is difficult to him, because he is the God of all flesh. Though by the words all flesh, the Scripture often means all kinds of animals, yet oftener the human race only. I do not, however, refinedly explain this passage, as though God did set the Gentiles in opposition to the Jews, and thus denied that he would be any longer the God of Abraham’s children, because he had repudiated them on account of their sins; but he says that he is in an especial manner the king of the whole earth, and rules over the whole human race. As God then, he says, is the God of all flesh, can anything be impssible to him?

Jeremiah 32:28-29

28. Therefore thus saith the LORD; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it:

28. Propterea sic dicit Jehova, Ecce ego trade urbem hanc in manum Chaldaeorum et in manum Nebuchadnezer regis Babylonis, et capiet eam;

29. And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger.

29. Et ingredientur Chaldaei, qui oppugnant urbem hanc, et succendent urbem hanc igne, et exurent eam, et domus in quibus suffitum fecerunt super tecta ipsarum Baal, et libamen libarunt diis alienis ad me provocandum.

The import of the answer is, that though God would bring to an end the seventy years of exile, yet there was no reason for hypocrites to gather encouragement, for this promise did not belong to them. God then speaks here, in the first place, of his vengeance, in order to fill the despisers of his Law with dread, and to intimate that they were excluded from the favor of redemption, he afterwards adds, that he would at length be merciful to the exiles; but this favor is confined to the elect and faithful alone.

The two parts of the answer ought then to be noticed, for God seems here to set in opposition one to another two contrary things. But as I have said, in the former clause, he has in view the hypocrites, who applied to themselves, without faith and repentance, what the Prophet had testified of restoration. God then sets forth here his extreme severity, and then he mitigates that rigor; but he then turns his discourse to the elect, because they alone were capable of receiving his favor.

Let us now come to the words, I will deliver this city into the hand of the Chaldeans, and into the hand of King Nebuchadnezar, and he will take it this purpose was, that what Jeremiah himself had predicted by his command, should remain unalterable, that the city could not be delivered. For it might have disturbed the mind of the Prophet were the Jews shortly after to be delivered, and were the siege of the city to be raised: he might, in that case, have been exposed to ridicule, together with his prophecies, and rashness might have been objected to him, because he had dared to announce in God’s name what we before noticed. For this reason and purpose God declares that nothing could be changed, for the Chaldeans were to take the city; and thus he bids the Prophet to retain a quiet mind, and not to disturb himself, as though it was his intention to expose his prophecies to ridicule; for God’s sacred name would thus have been subjected to many reproaches. Had Jeremiah been proved guilty of falsehood, what would have been the consequence, but that the Jews would have insolently triumphed over God? God then declares again that the city was given over to destruction.

And therefore he adds, enter in shall the Chaldeans who assail the city; for he does not say that they would come, but he confirms in other words what he had said; Break then into the city shall the Chaldeans, though it was closed up and fortified; and shall set on fire this city It was not without purpose that he mentioned the word city so often; for as it was the sanctuary of God, and the royal seat, the Jews thought that it was impregnable, and that the sun could be sooner cast down from heaven than that; enemies could take possession of it: in order then to subvert this false confidence, God often mentioned the word city. He at last adds, that the Chaldeans would burn it, as though he had said, that whatever Jeremiah had predicted would certainly be fulfilled, not only respecting the attack on the city, but also its destruction, so that not a stone would be left on a stone, but that there would be a dreadful desolation until the time of its restoration. The rest to-morrow.

PRAYER

Grant, Almighty God, that as thou shewest that thou so rulest over the whole world as to exercise a peculiar care over us whom thou hast been pleased to gather into the bosom of thy Church, — O grant, that we may be so restrained by thy awful power within the bounds of our duty, as that we may yet be always fully persuaded that thou art our God and Father, and thus submit ourselves willingly to thy word, and not only taste of thy goodness, which is laid up for thy children, but also feed on it, so that we may at length come into thy blessed kingdom above, where there will be full satisfaction and fruition, through Jesus Christ our Lord. — Amen.

Lecture One Hundred and Twenty-Ninth

I did not, in the last lecture, fully explain the passage in which the Prophet announced the burning of the city. After having spoken of the city, he mentions the houses on which they had offered incense to their idols, and poured out libations He then expresses the cause why so heavy a vengeance from God awaited that holy city, even because its houses had been polluted by superstitions. And he says, that incense had been made to idols on their tops or roofs; for the roofs, as it appears from many parts of Scripture, were places, as it were, to walk in; and we know that idolaters ever sought high places, as they imagined that they were thus nearer to God. Then the design is to shew, that the punishment of which the Prophet had spoken, was not too severe, because all the houses had been contaminated by many sacrilegious acts.

He first mentions Baal, and then foreign gods Baal, we know, is sometimes taken specifically, and sometimes includes all sorts of idols, and yet the Prophets often used the plural number, and called them Baalim, that is, patrons; whom the Jews thought that they were first to propitiate, in order that they might in the same manner pacify God. For superstition is never satisfied with the one only true God, but seeks many gods, as we shall hereafter see in the 35th verse (Jeremiah 32:35), where Molech is mentioned, being added to Baal. And the Prophet says here, that they had poured libations to foreign gods We hence see that Baal includes idols of every sort.

He adds, that they might provoke me By these words God intimates, that no ignorance could have been pretended by the Jews, for they had been more than sufficiently taught from the Law how God was to be worshipped; and a rule had been also prescribed to them to worship God alone: but they worshipped many gods, and according to their own fictitious superstitions. Justly, then, does God here complain that they had, as it were, purposely provoked him, for ignorance could not have been made a pretext, since the doctrine of the Law was sufficient to guide them. It now follows —

Jeremiah 32:30

30. For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD.

30. Quia fuerunt filii Israel et filii Jehudah tantummodo parrantes malum in oculis meis a pueritia sua; quia Israel tantummodo fuerunt provocantes me in opere manum suarum, dicit Jehova.

He amplifies the sin of the people, that they never departed from their vices. And he mentions the ten tribes, and also the tribe of Judah. The ten tribes, we know, had departed from the pure worship of God, when as yet true religion continued at Jerusalem. By mentioning then the children of Judah, he no doubt aggravated their guilt, intimating that they had fallen together with the Israelites, while yet they had for a time been preserved. The Israelites had become degenerated, afterwards the whole seed of Abraham became implicated in the same defection, so that they forsook the true worship of God. But afterwards he mentions only the children of Israel, but he includes also the tribe of Judah. For it ought to be observed, that when Scripture connects Israel with Judah, Israel then means the ten tribes, and that for the sake of honor or reproach the house of Judah is referred to separately; from the kingdom of Israel; but that when Israel is alone mentioned, it includes generally all the children of Abraham without exception. So it is in this place, when he says that the children of Israel and the children of Judah had done nothing but provoked God. Afterwards he mentions only Israel, and includes the twelve tribes.

But he says that the children of Israel and of Judah had only provoked him from their youth The particle אך ak, is sometimes taken as an affinnative, and sometimes as an adversative, but, or nevertheless; and this latter sense would be suitable, were the context to allow it. I am inclined to agree with those who render it “only;” and the Prophet seems to have removed all ambiguity, for he not only says, that they had done, but that they had been doing evil, which is a mode of speaking that intimates a continued action; they had then been doing evil, that is, they never ceased. And he confirms this declaration by saying אך, ak, only, that is, their purpose had been nothing else, or all their study has been no other than to provoke me without end and measure. The particle אך means also truly, verily, surely. It is rendered “only,” by the Sept., — “continually,” by the Vulg., — “verily,” by the Targ., — and is omitted by the Syr; Its most proper meaning is, “nevertheless,” but is often rendered “surely” in our version: and it might be rendered here, surely or doubtless. — Ed. We hence see that every ground of complaint is taken away from the Jews, because God, by long forbearance, had deferred his vengeance, for he might have punished them many ages before. As then they had never ceased to provoke God, the rigor shewn to them could not have appeared too much, for he had, in his goodness, invited them to repentance, but with no effect.

And from their youth here is not to be understood of individuals, but is to be extended to the whole people; and so youth is to be taken for the time of their redemption, as we shall hereafter see. For the Church was in a manner then born, and in the desert, when they had been recently brought to the light, for God had delivered them from the darkness of death. In their very childhood they began to provoke God; from that time they had always been perverse in their wickedness.

The meaning then is, that the people of Israel had been of such a perverse disposition that it became necessary at length to punish them severely, for they ceased not to add evils to evils. And the particle אך ak, shews their aggravated guilt, because they applied their whole minds to provoke God, and had been ingenious in devising superstitions, by which they polluted the worship of God: They have then, he says, been only doing evil

And he adds, with the work of their hands This explanation is added, because the Israelites might have raised a clamor, and asked what that evil was. God had indeed shewn sufficiently that it availed them nothing to seek evasions, for he had made himself their judge when he said, before my eyes; for by these words the Prophets intimate that a right judgment cannot be formed of men’s works by themselves, for willing or unwilling, they must stand or fall according to the judgment of God. Whenever then God declares that men have sinned before his eyes, he means that it is in vain for them to seek subterfuges, by alleging their good intentions, as they are wont commonly to say, because with him is the authority to judge. But this truth he confirms, when he says, that they had provoked him by the work of their hands It appears evident, that the last clause of this is explanatory of the first, as Calvin shews. “The evil,” for the article precedes it, was “the work of their hands,” that is, idolatry:

For the children of Israel and the children of Judah have doubtless been doing the evil before mine eyes from their youth; for the children of Israel have doubtless been provoking me with the work of their hands, saith Jehovah.

The connection in this way appears more obvious. — Ed. By the work of their hands the Prophet means the superstitions will tell the people had invented for themselves. And we must ever bear in mind the contrast between God’s commands and the works of our hands, for whatever we obtrude on God besides his Law is the work of our hands; but obedience is better than sacrifice. Then God here expressly condemns all the inventions of men, as though he had said, that however men may delight in their own superstitions, they are yet impious and detestable, for it is not lawful to devise anything. For God having given us his Law, has left nothing for us to do, except to follow what he has commanded; and when we turn aside and add something of our own, we do nothing but what is sacrilegious. It now follows —

Jeremiah 32:31

31. For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face,

31. Quia ad tram meam et excandescentiam meam fuit mihi urbs ista ex quo die aedificarunt eam ad diem hunc usque, ad tollendum ipsam e conspectu meo;

He confirms what we have just said, even that God, however, severely he might punish the Jews, would not yet exceed due limits in his judgment, because their iniquity had reached the highest pitch. It was a dreadful judgment when the city was wholly demolished by fire, and the Temple destroyed. Hence the atrocity of the punishment might have driven many to complain that God was too severe. Here he checks all such complaints, and says, that the city had been built as it were for this end, even to provoke him, as we say in French, Elle a este faite pour me depiter, pour me facher. Some read, “Reduced to me has been the city;” but they pervert and obscure the meaning. It might more properly be rendered, “The city has been destined to me for my wrath and indignation.” But the meaning which I have given is simpler. Thus the words אפי, aphi, and חמתי chemeti, are to be taken passively, even that the city Jerusalem had been in a manner devoted to this madness, so that it ceased not to inflame more and more against itself the vengeance of God. In a word, he repeats in other words what he had before said, even that the children of Israel did nothing else than provoke God by their misdeeds.

There is then nothing new said here, but as it was a thing difficult to be believed, the Prophet dwells on it, and says, that the city Jerusalem had been for the wrath and indignation of God, from the time in which it had been founded And we may gather from the end of the verse that this is the true meaning, for he says, Even to this day, that I should remove it from my sight; as though he had said, that the Jews had made no end of sinning, so that it was now quite the time to punish a people so wicked, whose impiety was un-healable. And he points out their persistency when he says, even to this day It has been found difficult to render this verse literally, though the general meaning is evident, and is given in our version, which is more paraphrastic than usual. If we take על for עלה, in its Chaldee sense, as in Daniel 6:5, 6, we shall find the version easy, —

31. For the occasion of my wrath, and the occasion of my indignation, has this city been to me from the day that they have built it even

32. to this day; so that I shall remove it from my sight on account of all the wickedness of the children of Israel, etc. etc.

So the latter part of Jeremiah 32:31 ought to be connected with the following verse. The verb for “remove” is in the infinitive mood preceded by ל. It is an elliptical phrase, as is sometimes the case, where a resolution, obligation, or duty is intended. — Ed For the people had not only begun to sin in the wilderness, but they pursued in a regular course, so to speak, their impiety, so that at no age, in no year, in no day, did they cease from their vices. Here then is pointed out their constant habit of sinning. It follows —

Jeremiah 32:32

32. Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.

32. Super omne malum (vel, propter omne malum) filiorum Israel et filiorum Jehudah, quod patrarunt ad provocandum me, ipsi, reges eorum, proceres eorum, sacerdotes eorum et prophetae eorum, et viri Jehudah et incolae Jerusalem.

This verse is connected with the last: God had complained, that the city had been so perverse in its character, that it seemed to have been founded and built for the purpose of seeking its own ruin by its sins. He confirms that declaration by adding, On account of all the wickedness of the children of Israel, and of the children of Judah. By all the wickedness or evil, he means what he before said, that they had been doing only evil, for they had offended not only in one thing, but had abandoned themselves to impiety, so that there was nothing pure or honest among them; for they had given themselves up to impiety, so that they omitted nothing that was calculated to provoke God. A universal blot is extended to every part of life, as though he had said, that they were imbued with so much wickedness, that no sound part remained in them. It is possible for man’s body to labor under one or two diseases, while there may be soundness in some of the members; but the Prophet means here, that the Israelites had become so corrupt, as it is said in Psalm 14:1, that nothing remained whole among them.

Now God condemns here all ranks of men: in the first place he says, that the kings had sinned; for they not only themselves had forsaken the true worship of God, but had become the cause of defection or apostasy to others. To kings he adds princes, or counsellors, and then priests and prophets. And, doubtless, the kings with their counsellors ought to have been one eye, the priests and the prophets the other; for the two eyes in a true and legitimate government are the judges and the pastors of the Church. But the Prophet says, that the kings and their counsellors had been ungodly, and then that the priests and the prophets had been implicated in similar crimes. And it was indeed something monstrous to see such blindness and madness in those priests whom God had, by a hereditary right, set over the Church as the interpreters of the Law, according to what is said,

“The priest’s lips should keep knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of hosts.” (Malachi 2:7)

And when the priests failed in their office, either through ignorance or sloth, God raised up prophets in their place, and his purpose was to prevent by such a help the ruin of his Church. But Jeremiah says, that the prophets had become like the priests.

This passage deserves to be carefully noticed; for we see how delighted many are when the Church is disturbed by discords; for they think that they are thus excused, when they cast aside every care and every concern for religion; and many indulge in this kind of indifference. But if the faithful had been so careless at that time, must not religion have a thousand times vanished away, having been wholly extinguished and obliterated from their hearts? Let us then learn, that though false prophets may rise and obscure pure doctrine by their fallacies, and though the sacrificers should become apostates, and raise up, as it were, a banner to demolish the whole Church — yet let us learn to be firm; for our faith ought not to be shaken, though the whole world were in confusion, nay, though Satan mingled heaven and earth together. In short, it is the real trial of our faith, when we firmly abide in God’s truth at the time when Satan attempts above all things to throw everything into confusion. For Jeremiah does not speak here of the Egyptians or the Assyrians, but of the chosen people, the children of Abraham, the sacred heritage of God; and yet he says that the priests and prophets had become leaders to the people in their sinful courses, so that they cast aside the true worship of God, perverted the Law, and in short, departed from religion.

He afterwards adds, and the men of Judah and the inhabitants of Jerusalem He speaks not of the Israelites, who had long ago become polluted, and had abandoned themselves to ungodly superstitions, for they had become, as it were, aliens to the people of God; but he names only the Jews, who remained alive, that God’s Church might continue in the world. He proceeds by degrees, for he mentions the inhabitants of Jerusalem in the last place. It was indeed less to be endured that those, who had the Temple before them, who were constantly reminded of God’s true worship, should be apostates, than if they dwelt in villages; for those who lived in the country, and were wont to come to the Temple three times a year, had apparently some excuse. But as the citizens of Jerusalem enjoyed so many religious means, as the Law of God continually sounded in their ears, as the sacrifices were as trumpets by whose blast they were summoned to serve and fear God, it was, as we have said, a great aggravation to their guilt. Hence the Prophet, for the sake of a greater reproach, joins them to the men of Judah It follows —

Jeremiah 32:33

33. And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction.

33. Et verterunt mihi cervicem et non faciem; et docendo eos, et mane surgendo et docendo, et non audierunt (et ipsi non audientes, ad verbum, sed, non audierunt) ut reciperent correctionum (vel, disciplinam)

Here the Prophet expresses more clearly the perverseness of the people, as though he had said, that they had deliberately rejected every instruction, and had shewn no regard for God; for he who turns his back on us, does this knowingly and wilfully, and indeed not without contempt. When any one addresses me, and I look another way, is it not a manifest sign of contempt or disdain? and he who speaks, does he not see that he is disregarded? Thus God then complains that the Jews had not fallen away through ignorance, but as it were through a premeditated obstinacy: they then turned to me, he says, the neck, So the original is; but we say the back. The same words are found in Jeremiah 2:27. — Ed. when yet they ought to have been attentive to hear the doctrine of the Law. For God shews to us his face whenever he is pleased to prescribe what ought to be done, or to shew the way of salvation. When he looks on us, how detestable must be our pride, if we look not also on him in return? This, then, is the first thing, that the Jews had knowingly and wilfully despised God and his Law.

Then he amplifies their guilt by saying, And I taught them, I rose up early and taught them, and they hearkened not The words for teaching, and early rising, are participles, dependent on “me,” in the previous clause, and by making a little change in the order of the words, the sense would be more evident, —

And they turned the neck and not the face to me, while teaching them, early-rising and teaching; yet they hearkened not to receive instruction.

They turned their back, while God was teaching them! — Ed. If the Law had been only once promulgated, the Jews might have objected and said, that they were for the most part illiterate; but no color of pretense remained for them, since the Prophets were continually interpreting the Law, as God had also promised by Moses,

“A Prophet will I raise up for thee from the midst of thy brethren.” (Deuteronomy 18:18)

For he intimates that this benefit would be perpetual in the Church, so that there would never be wanting Prophets to shew the right way to the people. For he sets Prophets in opposition to soothsayers, diviners, foretellers, and all other ministers of Satan, as though he had said, that there was no reason for the people to seek the fallacies of Satan, since the Prophets were sufficient. Lest the Jews then should complain that they were hardly dealt with, God here shews that he had taught them, for he ascribes to himself what he had done by his Prophets: and doubtless Prophets and teachers are nothing else but the instruments of the Holy Spirit; for no one is fit to teach, but when he is guided by the Spirit of God. Justly then does God claim for himself these offices, so that all the praise for the building up of his Church is due to him, though he employs the labors of men. In this sense it is, that he says, that he had taught them.

Then he adds, that he rose up early, that is, that he had been sedulous. As a master of a family, who is solicitous for his own, early inquires how they are, and looks around the whole house; so also God represents himself here, speaking of his care in teaching the Israelites, as though he had said, that not only his Law was set before their eyes, by which they might learn what was right, but that Prophets were also given who ceased not to admonish and exhort them.

Now this manner of speaking ought to be particularly observed, as we hence learn how base their ingratitude is who reject the teaching of the Prophets; for they not only disregarded men, but God himself, as Christ also declares,

“He who hears you, hears me; and he who rejects you, rejects me.” (Luke 10:16)

This form of speaking, then, commends the truth of the doctrine taught by the Prophets; for God comes forth and shews that he speaks by his servants. And on the other hand, we learn what an incomparable blessing it is to have faithful and true teachers; for God, through them and their labors, with certainty declares that he cares for our salvation, as though he watched over us, as though he rose up early, as though he visited us; and the preaching of the Gospel is not without reason called the visitation of God. There is, then, no reason for us to seek anything better, when God is present with us by his word; for we have a sure testimony of his presence whenever true and faithful teachers rise up.

He adds, to receive correction He intimates by the word מוסר musar, that the Jews had not sinned through ignorance, but that they had been intractable, for they refused to be corrected. The word is, indeed, taken sometimes for doctrine, but it means here correction, even when any one, who generally holds a right course, deviates from the right way, but being warned, repents. We hence see what the Prophet means, even that the Jews had not only closed their eyes against the clear light which shone forth in the Law, but that they had been wholly refractory, so that they could not be subdued when God called them to repentance, that when he sought to heal their diseases, they showed such stubbornness that they cast aside all correction and discipline. It is true that the word means correction as well as instruction; but as “teaching” is what was previously mentioned, our version, which gives the latter word, seems to present the true meaning here. It is so rendered by Blayney. — Ed. We hence learn that the time of vengeance had come, because God had tried all means to promote their welfare, and had lost, as the common saying is, both pains and cost. It follows, —

Jeremiah 32:34

34. But they set their abominations in the house, which is called by my name, to defile it.

34. Et posueruut abominationes suas in domo super quam invocatum est nomen meum, ad poiluendum ipsam.

There was here, as it were, an extreme wickedness, for the Jews had profaned the Temple itself. It was a grievous offense, when every one had, as we have seen, private services at home, where they burned incense on the roofs, and poured libations to foreign gods; but when impiety had gone so far, that even the Temple itself was polluted with idols, what hope was there of repentance?

He says that they had set their abominations in the Temple. It is called, indeed, a house after the manner of the Hebrews, but it is afterwards distinguished from private buildings, when he says, on which my name is called The Vulg. and the Targ. very incorrectly render the words, “In which my name is called.” The Sept. and the Syr. are the same as our version. It was, no doubt, a house of prayer; but what is here meant is, that it was called God’s house. — Ed. and then, that they might defile it God here shews that the Temple had been dedicated to him; it was then a sacrilegious profanation when they offered their sacrifices to idols. They were, indeed, already apostates; but such a sacrilege was not so notorious in their private superstitions as in the Temple; for this was to deprive God of his own honor. Though it was not right in them to abandon themselves to all kind of wickedness when they came forth from the Temple; yet the Temple itself ought to have continued, as it were, safe and free from every defilement. For this reason, therefore, he says that it was called by his name, and then that the Temple itself had been defiled, so that they did not spare his sacred name. The rest I shall defer till to-morrow.

PRAYER

Grant, Almighty God, that as thou stretchest forth thy hand to us daily, and invitest us also by continual exhortations to repentance, — O grant, that we may not be so ungrateful as by our obstinacy to reject such and so great a benefit; but that, if at any time we should happen to turn from the right way, we may immediately tuae to thee and become obedient to thy will, and that thus the medicine which thou hast provided for us may avail for our salvation, until, being at length purified from all vices, we shall enjoy that blessed and immortal glory which thou hast prepared for us in heaven, through thine only-begotten Son, our Lord. — Amen.

Lecture One Hundred and Thirtieth

Jeremiah 32:35

35. And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.

35. Et adificarunt excelsa ipsi Baal, qui erat in valle filii Hinnom (vel, quae erant) ad trajiciendum filios suos et filias suas ipsi Moloch למלך idolo) quod non mandavi ipsis, et non ascendit in cor meum, ad faciendum abominationem hanc, ut peccaret Jehudah (vel, ut peccare facerent Jehudah)

After having complained of the profanation of his own Temple, God now says that the Jews had sinned through another superstition, even because the valley of the son of Hinnom had become to them a temple instead of the true one. God had forbidden in the Law sacrifices to be offered except where he appointed,

“Thou shalt not do so to thy God, but thou shalt come to the place where he has put the memorial of his name.” (Deuteronomy 12:4, 5)

As God then had expressly testified that sacrifices are not acceptable to him except in one Temple, and on one altar, he shews here that the lawful worship had been corrupted by the Jews, even because they caused their sons and their daughters to pass through the fire in honor to Molech. And yet in a former passage he calls him Baal. Hence it appears, as we said yesterday, that the word Baal includes all kinds of idols. For the Jews, no doubt, while they worshipped their Baalim, ever wished to ascribe to the one true God the chief sovereignty, but, at the same time, they devised patrons for themselves, and hence was the multitude of their gods. But Molech was a particular deity, as we learn from other parts of Scripture.

We now, then, perceive the Prophet’s meaning, — that the Jews had not been satisfied with one kind of idolatry, but built high places or altars for themselves; for so do some explain במות, bemut: במה beme, means a high place, and is everywhere taken for the groves, as they were called, that is, tall trees. But as mention is tiere made of a valley, some think that the word high-places is not suitable here; therefore they render the word “altars.” In Jeremiah 7:31, we have “the high places,” or elevations, “of Tophet.” Blayney thinks that they were artificial mounts thrown up for the purpose of performing some of their superstitious rites. Trees were, no doubt, planted on some of the high places; but there might be mounts without trees. That these high places were in a valley, favor the idea that they were artificial mounts without trees. And it indeed appears from this verse and from Jeremiah 7:31, that the image of Molech was set on the artificial mounts, for it is said that they built or erected these high places for this purpose, — that they might burn their children to Molech. And, probably, there were several mounts in this valley, in order to accommodate a large number of people. — Ed. As to the main point, God no doubt condenms the Jews here, because they had dared to set up a foreign mode of worship in the valley of Hinnom, when the Law expressly forbade it. The relative אשר asher, as I have said, may be applied to the altars as well as to Baal. But it seems to me a more suitable meaning, if we say that Baal himself, that is, the idol, was in the talley of Hinnom. Of the passing through the fire, I have spoken elsewhere — it was a kind of lustration. There is no doubt, however, but that some exceeded the moderation commonly observed, who wished to excel others in the fervor of their zeal; for they actually burned their sons and their daughters, which was a deed the most savage. But they yet thought that it was a service acceptable to God. Others performed their superstition in a milder manner, as they deemed it enough that their children should pass through the fire as a symbol of purification, as also the heathens were wont to purify themselves. There is no ground for this supposition as to the practice in Tophet; for, in other parts of Scripture, what they did is specifically mentioned. In this very book it is said, that they burnt their children in the fire, Jeremiah 7:31, and that they burnt them as burnt-offerings to Baal, Jeremiah 19:5. See also Deuteronomy 12:31; Ezekiel 23:37. — Ed.

But the Prophet speaks of sons and of daughters, in order to shew that so great was the intemperate zeal of the Jews, that they not only prostituted themselves before their idols, but also contaminated their offspring with these defilements.

He at last says, that he had commanded no such thing, and that it never came to his mind We have said elsewhere, that whenever this manner of speaking occurs, God cuts off every handle from objectors, because the superstitious ever have something to allege as a pretense when they are summoned to an account. We know that the Papists, by pretending good intentions, confidently glory against God; and they think that this one pretense is sufficient to defend them against all reproofs; and they think also that the servants of God and the Prophets are too morose and scrupulous when such an excuse does not satisfy them. But God, that he might not tediously contend with the superstitious, assumes this principle, — that whatever they attempt beyond the Law is spurious, and that, therefore, the inventions of men cannot be defended by any disguise or pretense. Let us then know that true religion is always founded on obedience to God’s will; and hence everything devised by men, when there is no command of God, is not only frivolous, but also abominable, according to what was said yesterday respecting the work of the hands; and so here the command of God is set in opposition to all the inventions of men. But as such declarations often occur, I now touch but slightly on this passage.

This doctrine, however, ought to be especially noticed, that is, that there is no need of a long refutation when we undertake to expose fictitious modes of worship, which men devise for themselves according to their own notions, because, after all that they can say, God in one word gives this answer, that whatever he has not commanded in his Law, is vain and mischievous. He then says, that he had not commanded this, and that it had never entered into his mind.

God in the last clause transfers to himself what applies only to men; for it cannot be said with strict propriety of God, that this or that had not come to his mind. But here he rebukes the presumption of men, who dare to introduce this or that, and think that an acceptable worship of God which they themselves have presumptuously devised; for they seek thus to exalt their own wisdom above that of God himself. And we even find at this day that the Papists, when we shew that nothing has proceeded from the mouth of God of all the mass of observances in which they make religion to consist, do always allege that they do not without reason observe what has been commanded by the fathers, as though some things had come into the minds of men which had escaped God himself! We then see that God in this place exposes to ridicule the madness of those, who, relying on their own inventive wits, devise for themselves various kinds of worship; for they seek, as we have said, to be wiser than God himself. We now, then, perceive the force of the expression, when God says that it never came to his mind, because men boast that it had not been contrived without reason, and glory in their own acuteness, as though they were able to appoint a better thing than God himself.

He afterwards says, That they should do this abomination God now goes farther, and calls whatever he had not commanded an abomination. And this clause confirms what I have before said, that there is no need of long arguments when the question is respecting the inventions of men, for nothing can be approved of in the worship of God but what he has himself commanded. Whatever therefore has proceeded from the notions of men, is not only frivolous and useless, but it is also an abomination; for God so represents it in this place. It is therefore not enough at this day to repudiate and to treat with disdain the fictitious modes of worship in which the Papists so much glory; but if we would prove that we have a true zeal for religion, we must abominate all these fictitious things; for God has once for all declared them to be abominable.

He adds, that Judah might sin, or, that they might make Judah to sin: either is admissible, and there is a twofold reading. The Keri, החטיא “to cause to sin,” is no doubt the true reading, even the את before Judah is a proof of it, and it is the meaning given by the versions and the Targ. — Ed. However this may be, he declares that those who build not on the Law, do nothing but sin, though they may think that they render to God the best service, even because they ought to have begun with this principle, — to do nothing but according to what the Law prescribes. It follows, —

Jeremiah 32:36-37

36. And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence;

36. Et nunc propterea sic dicit Jehova, Deus Israel, ad urbem hanc (vel, de urbe hac) de qua vos dicitis, Tradita est in manum regis Babylonii in gladio et fame et peste;

37. Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely:

37. Ecce ego congrego cos ex omnibus terris, ad quas expulero eos in ira mea, et excandescentia mea, et indignatione magna; et reducam eos ad locum hunc, et habitare faciam secure.

God has hitherto been shewing that the Jews were worthy of that extreme punishment with which he had already visited the kingdom of Israel, and that they could not complain of extreme severity, though they were to rot in exile after the ruin of the city and the Temple, for they had polluted the land which ought to have been sacred to God, and had everywhere spread abroad their abominations, so that even the Temple was not free from their filth and defilements, and they had not thus offended for a short time, but, as we have seen, they had despised all warnings; and though God had been solicitous for their safety, they had yet proudly rejected and even extinguished his favor. As then they were of a disposition so wicked, and their impiety had become altogether incurable through so much hardness, God shews that he would render to them the reward due to their works, by wholly rejecting them. But now he adds the promise of favor, in order to shew that he would in such a manner be the avenger of wickedness, as ever to have a regard for the gratuitous covenant which he had made with Abraham.

We have already said often, that whenever God mitigates the bitterness of punishment with some hope of mercy, he has a peculiar respect to his chosen people. The word then is not indiscriminately addressed to all, when God declares that he will be at length merciful and propitious, for he encourages his chosen people alone, as I have said, to entertain hope. As then there were some godly seed remaining among the people, God intended to relieve them, so that they might not wholly despond.

We now see the Prophet’s object; and this truth ought to be carefully observed; for we shall be mistaken as to the doctrine taught by the Prophets, except we know, that after having threatened the wicked and the despisers of God, they then turn their discourse to the elect, to encourage them to bear patiently and with calm minds the punishment laid on them, as Jeremiah did in his own case when he exhorted the faithful to lay their mouth in the dust, and then patiently to wait for God, though he would for a time hide his face from Jacob, that is, from his Church. Jeremiah then, after having shewn that the Jews could not be too severely treated, because they had been wholly intractable, now adds,-

And now therefore, thus saith Jehovah, the God of Israel, concerning this city, or, to this city. The preposition אל al, signifies both, but it is more suitable to take it here in the sense of “concerning:” of which, it is added, ye say that it has been delivered into the hand of the king of Babylon “Ye are saying,” is the original, which betokens a habit at that time; they were continually saying this during the siege. — Ed. This does not seem to be consistent with facts, for the Jews themselves had not announced this sentence respecting Jerusalem, but on the contrary they sturdily rose up against the Prophets, and made a clamor whenever the ruin of the city was announced. What then is meant when God upbraids them with speaking in this manner? To this I answer, that this had indeed proceeded from the Spirit of God, and also that the Prophets had been the testifiers and heralds of this punishment; but when the Jews saw that they could not escape, they then had such a dreadful apprehension of God’s judgment, that they became wholly stunned with fear; and thus it always happens to the despisers of God, for except he presses hard on them, they scorn all his threatenings; or they think that fables are told them, when God announces that he will execute on them his vengeance. But when they come to extremities, they are filled with amazement, and without any hope confess only that God is angry with them; hence their despair. The Prophet then does not without reason upbraid them with this — that they said that the city was delivered up to the Chaldean king, even while he was not only assailing it with a strong army, but was also assisted by the sword, the famine, and the pestilence as his associates. For before the siege pressed hard on them, they esteemed as nothing, according to what we have seen, all that Jeremiah declared to them; for he lost all his labor for nearly forty years, though the prophecy concerning the ruin of the city, exile, the rejection of the people, and the abolition of all holy things, was proclaimed daily. But now when they saw that the affair was serious, and that they could not escape God’s vengeance, they went to another extreme, and said, that God was false in his promises, that his covenant was void and useless, that they had in vain worshipped him, that he had deceived them and had given them false hopes, when he promised that he would dwell in the midst of them. It is, then, in this sense that they said, that the city was delivered up into the hand of the king of Babylon; it was the same as though they had said, that the hope of return had been cut off. For they wholly cast away the favor held forth by God, and said that all that Jeremiah had promised was vain, because terrors had laid such hold on their minds and feelings, that they could not entertain any hope of God’s mercy.

I have said that the case with all the reprobate is, that they deride God while he spares and bears with them; but when they find that he is a judge, then they do not look to his mercy, but he prostrate in despair as though they were lifeless.

We now understand what the design of the Prophet was, when he spoke of the Jews as saying, that the city was delivered up to the Chaldeans and the Babylonians, even because the promised deliverance could afford them no comfort, inasmuch as they fully believed that their salvation was hopeless. Ye then say, he says, that the city has been delivered up; but I, he adds, will gather them from all the lands to which I shall drive them in my wrath and hot displeasure and great indignation This promise clearly shews what Calvin says as to their meaning in saying “The city has been delivered up,” etc. that is, irretrievably. No, says God, I will restore it. — Ed.

Here God promises that the exile would only be temporary, because he would at length gather, as it is said in Psalm 147:2, the dispersed of Israel. No name is here expressed, but a pronoun; there is however no ambiguity, for it is sufficiently evident that he speaks of the Jews when he says, I will gather them As they had been scattered here and there, the gathering of them might have appeared incredible; for had they been only driven from their own country, and a place of exile had been granted them where they might have lived together, they might have hoped some time to return: but the scattering took away every hope, for they had been driven into different countries, and far distant from each other. In order then to obviate this difficulty, God expressly says that he would restore them from all the lands into which he had driven them And the Prophet no doubt alludes to a passage in Deuteronomy 30:4,

“Though they be scattered to the four quarters of the world, I will thence gather them.”

As then God had through Moses promised, that though they were banished into the farthest parts of the world, yet their restoration would not be difficult to him; so the Prophet applies this declaration of Moses to his own prophecy, even that God would gather from the whole of the East those who had been scattered.

He adds, in my wrath, hot displeasure, and great indignation There is a gradation in the words, — wrath, hot wrath, foaming wrath. Extreme displeasure betokens, as Calvin intimates, extreme wickedness, and inflicts extreme punishment. — Ed. God does not here speak of his wrath, but in order that the Jews might perceive that they deserved so great a punishment: for we know that as God is the judge of the world, nothing unjust can belong to him. When therefore God’s wrath is said to be great, we may with certainty conclude that the vices of men are great; for he is never angry with us, except when he is offended by the greatness of our sins. We hence perceive the reason why the Prophet mentions here the wrath, the hot displeasure and great indignation of God, even that the faithful might feel assured that God would be propitious to them, though they were worthy of eternal ruin. In short, Jeremiah shews that there would be a place for God’s mercy, though the Jews had merited destruction a hundred times through their obstinacy.

And he adds that his favor would be continued, And I will cause them to dwell safely After having promised to them a return, he promises now a tranquil condition: for it would have been better for the Jews to remain always in exile and in foreign lands, than to return to their own country and to live there in misery. This was the reason why the Prophet expressly added, that there would be a quiet habitation for them.

But we know that this was not fulfilled when the Jews returned to their own country; for they were greatly harassed by their neighbors, and the building of the Temple was at first hindered, and they endured many troubles from all quarters, and at length they were oppressed with tyranny by the Syrian kings, and reduced to such extremities, that exile would not only have been more tolerable, but even pleasanter and more desirable, in comparison with the many miseries with which they were oppressed. But, as it has been said elsewhere, whenever the Prophets prophesied of the return of the people, they extended what they taught to the whole kingdom of Christ. For liberation from exile was no more than the beginning of God’s favor: God began the work of true and real redemption when he restored his people to their own country; but he gave them but a slight taste of his mercy. This prophecy, then, with those which are like it, ought to be extended to the kingdom of Christ. He afterwards adds, —

Jeremiah 32:38

38. And they shall be my people, and I will be their God:

38. Et erunt mihi in populum, et ego ero ipsis in Deum.

This promise held the first place in the restoration of the Church; for had the Jews been filled to satiety with wealth and plenty, and all variety of blessings, their condition would still have been by no means superior, had they not been the people of God; for men have no happiness, if they live only on the good things of this earthly and frail life, or on its pleasures and delights. Most truly it is said in the Psalms,

“Happy is the people whose God is Jehovah.” (Psalm 144:15)

For though God commands his own blessings, and designs them as testimonies of his paternal favor towards the godly, yet he will not have them to live as it were on these; but he raises up their minds by means, as it were, of these steps to the spring-head of true felicity, the very fountain itself, so that they may know that they are under his protection, and that he will ever be a Father to them.

We hence see that the Prophet, when he spoke of the restoration of the people, propounded to them the chief and the most desirable thing, even to know that God was reconciled to them, and that they were become thus his people.

We hence learn, that though God in his kindness bore with the infirmities of his ancient people, and so mentioned the fruitfulness of the land and other things, yet the end of all the promises was spiritual; nor would have this promise been true, were it explained only of God’s temporal blessings. For we must bear in mind that saying of the Prophet,

“Thou art our God, we shall not die.” (Habakkuk 1:12)

And doubtless the Prophet in the Psalm which we have just quoted, meant to distinguish the Church of God from all heathen nations, and meant also to distinguish the felicity of the Church from all the pleasures, honors, and those advantages, by which men persuade themselves they can be made happy, provided they obtain them. Since then the Prophet there marks the difference between the felicity of the Church and all the fleeting and empty things wished for by those who look no higher than to this world and the present life, it follows, that whenever these words are mentioned, “I will be your God,” the hope of an eternal and a celestial life is set before us.

There is another thing to be noticed, — that whatever we seek as to the things of this world can yield us no real good, except God be reconciled to us. When therefore we have all things in abundance, when nothing is wanting as to every kind of pleasure, when we are favored with great wealth, when peace and security are granted to us, yet all this, as I have said, will prove ruinous to us, except God owns us as his children, and becomes a Father to us. Therefore when we seek to become happy, we must direct our minds to the principal thing, even to be reconciled to God, so that we may be able with confidence to call him our Father, to hope for salvation from him, and ever to flee to his mercy. Ungodly men desire this and that, as their own cupidity leads them: the avaricious wishes for a large quantity of money, wide farms, and great revenues; the ambitious seeks to subdue the whole world; the man of pleasure wishes for everything that may satisfy his lusts, and even he who seems to be moderate, yet desires what is suitable to his disposition; and thus God is neglected, and also his grace. Let us then know that the wishes of men are wholly unreasonable, when they anxiously seek anything in this world except what flows from this fountain, even from the gratuitous favor of God, and when they do not prefer this singular privilege to all blessings, even that God may be reconciled to them.

We now apprehend the meaning of the words, when God declares that the Jews, after their return to their own country, would become his people, and that he would be their God.

Let us at the same time observe, that though God possesses the sovereignty of the whole world, he is not yet properly called the God of any, but of his chosen people; for as he gathers the Church for himself as a peculiar treasure, as he speaks everywhere, so this privilege cannot exist without a mutual relationship, that is, exept men know that God is their God, and are also fully persuaded that they are counted by him as his peculiar people. Now follows an explanation of this verse, which, on account of its brevity, might seem somewhat obscure.

Jeremiah 32:39

39. And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them:

39. Et dabo illis cor unum et viam unam, nt timeant me cunctis diebus, ut bene sit illis et filius eorum post ipsos.

He more clearly explains the last verse; for he mentions the effects of the favor referred to. God indeed includes everything in one word, when he declares that he will be our God, for he thus adopts us as his children. Hence comes the certainty as to our heavenly inheritance, and also as to his mercy, which is better than life. There is then nothing that can be desired beyond this benefit, that is, when God offers himself to us, and deigns to receive and embrace us as his people.

But as I have already said, we do not fully comprehend the benefit of this doctrine; for, first, we are very tardy and dull, we perceive not what God means by this expression, and then we know how much our nature is prone to diffidence, so far is the distance between us and God. Hence this doctrine has need of explanation. Therefore the Prophet, after having pointed out the cause and the beginning of all blessings, now mentions the effects, which more fully confirm what he had said. Hence he says, I willgive to them one heart and one way, that they may fear me for ever: for God does not otherwise own us as his people, nor can he be our Father, except he regenumtes us by his Spirit; for it is of regeneration that the Prophet here speaks. But I must defer the rest until to-morrow.

PRAYER

Grant, Almighty God, that since our earthly life is appointed as a life of warfare, and we must necessarily be exposed to continual disquietude as long as we sojourn here, — O grant, that we may always look forward to that blessed rest, to which thou invitest us, and in the meantime remain quiet in dependence on thy protection, and courageously fight to the end, not doubting but that through thy favor all things shall turn out for good, until we shall at length enjoy that eternal and glorious inheritance, which is laid up for us in heaven, through Christ our Lord. — Amen

Lecture One Hundred and Thirty-First

We began yesterday to explain the words of Jeremiah, in which are promised to the people a new heart and a new way Now, as God promises these, it is certain that they are in his power, and not in the power of man. We hence learn that it is not in man to form his heart for God’s service; for it would have been a superfluous, nay, an absurd promise, had God said, that he would give us a heart which was already ours, or which any one might confer on himself. The promises, then, are sure evidences of God’s favor, not only as to the end and effect, but also in order that we may know that God ascribes to himself the praise of all these things which he promises to us. And it is with this argument that Augustine often fights against the Palagians, and rightly, because it would be a mere mockery, as I have said, had God promised anything, which depended not on his favor, but on the will and power of man.

When he now speaks of one heart, he refers to union and consent, but of such a kind that they all obey God. Men often unite together for evil, and the children of God are often compelled to separate themselves from the ungodly; and hence are those discords which now prevail in the world, the blame of which is cast on us. But as it is necessary for us to separate from the Papists if we wish to follow God, it is better a hundred times to separate from them than to be united together, and thus to form an ungodly and wicked union against God. Agreement or union is, indeed, singularly a good thing, because there is nothing better or more desirable than peace. But we must ever bear in mind, that in order that men may happily unite together, obedience to God’s word must be the beginning. The bond, then, of lawful concord among us is this — that we obey God from first to last; for accursed is every union where there is no regard to God and to his word.

We must also observe, that when God promises one heart, he adds one way; and this is to be understood of outward works. And Paul seems to have borrowed from this place when he says that God gives us to will and to do according to his good pleasure. (Philippians 2:13) He mentions “to will” first, and the Prophet names the heart, and the heart, we know, is the seat of all the affections. By one heart, then, the Prophet means united affections; and then by way he means what Paul expresses by “to do;” for it is not enough “to will,” except “to do” be added to it; while yet the external work is of itself of no value, except it be preceded by the will and a genuine feeling.

We now, then, understand what the Prophet means: first, he shows how God would become a God to Israel, even because he would give them one heart and one way. We hence learn, as I have said, that to change the heart, to put off or cast aside corrupt affections, is not in the power of man, because it is a benefit that proceeds from God. But it would not be sufficient for us to be formed for obedience, except God added another favor, even to lead the will itself into action. With regard to concord or union, we have said, that the principle of a right and lawful agreement is, to have regard to God, to depend on his word, and, with one consent, to obey what he commands.

According to this meaning, he afterwards adds, That they may fear me Hence, also, it appears that the fear of God is not otherwise produced than by the regeneration of the Spirit. For were men naturally inclined to fear God, it would not have been ascribed to God and to his grace; and God claims nothing for himself except what is his own. It then follows that the beginning of the fear of God is the regeneration of the Spirit. But we ought to notice the words when he says, that he would give them one heart and one way, that they might fear him; for he does not say, “That they may be able to fear me,” or, “That there may be a free option, and yet a flexible will;” but he mentions, so to speak, the actual fear of God, as the result of forming anew the hearts of men. “One heart” and “one way,” seem to refer to the previous divisions between Israel and Judah. They were before divided in thoughts respecting God and in the way of worshipping him. This division would no longer exist. — Ed. This, I have said, ought to be carefully observed, because the Papists confess with us that we are wholly weak as to what is good, and that all our faculties are so corrupt, that the will cannot move itself, nor can any effect follow, without the constant co-operation of the grace of the Holy Spirit; but, at the same time, they imagine that the Holy Spirit does only one half of the work in us; and hence the grace of the Spirit is called by them aid and cooperation. We hence see how far we and the Papists agree; for they are ashamed to deny, that man’s nature is so corrupted by original sin as not always to need the grace of the Holy Spirit. But when God claims entirely for himself whatever good there is in us, the Papists concede to him only the half, and imagine a two-fold grace of God, a grace going before and a grace following. What do the Papists mean, or what do they understand by this grace going before? Even that God inspires us with good and pious feelings, so that if we wish we may be free to follow what is right; for, as I have said, the Papists confess that we are under the tyranny of the devil, and slaves to him, and that there is no right will in men, except through the prevenient (proeunte) grace of the Holy Spirit. But as I have already said, they talk vainly of the grace of the Spirit, and say that it is an influence by which God enables us to follow that which is right, if we have a will to do so. Thus, then, the grace of God, according to them, leaves men in suspense, so that they are free either to receive or to reject the grace of God. Afterwards, they join the subsequent grace, which, in their view, is a reward; for if I assent to God, that is, if I suffer myself to be ruled by his Spirit, and embrace the grace offered to me, God will then reward me with another grace to confirm me in my right purpose. And thus they confess that perseverance is in part the gift. of God; but they always imagine it a co-operating grace. And then, as perseverance, according to them, is God’s subsequent grace, and is, as it were, a handmaid, it ceases to be grace, for it is rather the reward of merit. But what does the Prophet say? I will give them one heart and one way, that they may fear me

We hence see that the grace of God is of itself efficacious; and then he does not say that he would give them a power to turn either way, but that he would give them one heart, as the same thing is afterwards more clearly expressed. We see then that the one heart or will is the work of the Holy Spirit, and the mere favor of God. This ought in the flrst place to be borne in mind. We further see that this grace works effectually in men; it not only gives them a free option, but the actual work, as they commonly say, follows, that they may fear me, and it is added, all their days. Here God promises also perseverance as the singular gift of the Holy Spirit; for it would not be sufficient that our hearts should be formed for his service, were he not to sustain us in it; for such is our levity and weakness; that we might every moment fall away from his grace. There is, then, need of grace to preserve us. It hence appears, that not only the beginning of good works proceeds from his Spirit, but also that he enables us to go on to the end; for otherwise there would be no perseverance in a right course.

He adds, That it may be well with them, and with their children after them By these words he intimates, that the Israelites themselves had been the authors of all their evils, because they had not feared God; for they could not have been happy without continuing in obedience to him. And the Prophet confirms what we said yesterday, that external prosperity is in itself evanescent; therefore we ought to seek first the grace of God. But when is it that God is propitious to us? Even when we know him as our Father, and obey his commandments; that is, when we render ourselves submissive to him as it becomes children. It now follows, —

Jeremiah 32:40

40. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.

40. Et percutiam (vel, insculpam, feriam) cum ipsis foedus perpetuum, nempe qued non discedam ab ipsis (ad verbum, de post ipsis) ut benefaciam! psis, et timorem mei ponam in cordibus ipsorum, ut non discedant a me.

He pursues the same subject; but the repetition is intended emphatically to recommend the grace of God, for we know how men ever strive to withhold the praise due to his grace, and that on account of their pride. God, then, on the other hand, celebrates in high terms his grace, lest men should malignantly obscure it.

He first says, I will strike with them a perpetual covenant We must notice the contrast between the covenant of the Law, and the covenant of which the Prophet now speaks. He called it in the thirty-first chapter a new covenant, and gave the reason for it, because their fathers had soon fallen away after the Law was proclaimed, and because its doctrine was that of the letter, and deadly, and also fatal. But he now calls it a perpetual covenant That the covenant of the Law was not valid, this was accidental to it; for the Law would remain in force, were we only to keep it; but through men’s fault it happened that the covenant of the Law became void and immediately vanished. When, therefore, God promises anything, there is a manifest difference; but what is it? God intimates that his doctrine is set before men with no effect, for it only sounds in their ears, it does not penetrate into their hearts. There is, then, need of the grace of the Holy Spirit; for except God speaks within and touches our hearts, the sound will be to no purpose, only beating the air. We now, then, see why the covenant is called perpetual which God now promises.

We must, at the same time, bear in mind that this covenant peculiarly belongs to the kingdom of Christ. For though it was a part of God’s grace, which was manifested in delivering his people from captivity, yet the continued stream of his grace ought to be extended to the coming of Christ. The Prophet then, no doubt, brings Christ before us, together with the new covenant; for without him there is not the least hope that God would make another covenant, as it appears evident from the whole Law and the teaching of the Prophets. Then Christ is here opposed to Moses, and the Gospel to the Law. It hence follows, that the Law was a temporary covenant, for it had no stability, as it was that of the letter; but that the Gospel is a perpetual covenant, for it is inscribed on the heart. And for the same reason it is also called a new covenant, for the Law must have become obsolete, since the perpetuity of which the Prophet speaks has come in its place.

Now follows an explanation, Because I will not depart, etc. The אשר asher, here is not a relative, but rather an explanatory or exegetic particle. It then briefly designates the form or nature of the covenant, even that God would never depart from behind them God is sometimes said to go before his faithful people, when he shows to them the right way. He is said also to rule them from behind, as when Isaiah says,

“They shall hear a voice behind them, saying, ‘This is the way, walk ye in it.’” (Isaiah 30:21)

God no doubt testifies here, that he would be always an Instructor and Teacher to his people. And he says, that he will speak from behind, as schoolmasters follow the pupils committed to their care, even that they may observe and watch all their gestures, walking, words, and everything else. So God compares himself to those teachers to whom children are committed to be taught and trained; and he says that he speaks from behind. We may then explain what is here said in this sense, “I will not depart from after thee:” but we may also take a simpler view that God would not depart from them, even because he would show them perpetual favor and kindness, according to what is immediately added, that I may do them good In a word, God shows that he would be an eternal Father to his people, who would never forsake nor cast them away. The אשר may be rendered that, or because. It would be a perpetual covenant, because he would “not turn from being after them to do them good,” or, as the Syr. is, “from following them to do them good.” The Vulg. omits אשר and so does the Targ.; the Syr. gives it the meaning of that, but it is rendered which, by the Sept., “which (that is covenant) I will not turn away from behind them,” that is, as it seems, from those behind them, i.e., posterity. And this is the meaning which Blayney has adopted, “which I will not withdraw from their posterity, to be a benefactor to them;” which last words he evidently connects with the first clause. What favors this rendering is, that “children” are mentioned in the previous verse.

Still, owing to the last clause, the Syriac version seems to be the most suitable. There are here two remarkable promises, — that God would not turn away from them, — and that he would put in his fear, so as to keep them from turning away from him. — Ed.

But the manner or method is also expressed, that he would put his fear in their hearts, that they might never depart from him. This is the same doctrine with what we have already seen; it is now repeated, but in other words; and thus God, as I said, more fully illustrates his favor, he says then that he would put his fear in the hearts of men. We now see how that puerile fiction is refuted, with which the Papists are inebriated, when they say that God’s grace co-operates, because the Spirit helps the infirmity of men, as though they themselves brought something of their own and were co-operators. But the Prophet here testifies that the fear of God is the work and gift of the Holy Spirit. He does not say I will give them power to fear me, but I will put my fear in their hearts We then see that he again shews that the Spirit works effectually in us, so as to form anew our affections, and does not leave us capable of turning or suspended. The same thing is said by Ezekiel,

“And I will cause them to fear me.” (Ezekiel 36:27)

Thus the same doctrine is confirmed there, for it is said, that God would make Israel to fear him, not that they might be able to fear him.

He adds again, That they may not depart from me We see that clearly refuted are those foolish notions about neutral grace, which offers only power to men, which they may afterwards receive if they please; for the Prophet says, “that they may not depart from me.” Thus he again shews that perseverance, no less than the commencement of acting rightly, is the gift of God and the work of the Holy Spirit: and as I have already said, were God only to form our hearts once, that we might be disposed to act rightly, the devil might, at any moment, entice us, by his wiles, from the right way, or, as he employs sudden and violent attacks, he might drive us up and down as he pleases. To rule us then for one hour would avail us nothing, except God preserved us through the whole course of our life, and led us on to the end. It hence then follows, that the whole course of our life is directed by the Spirit of God, so that the end no less than the beginning of good works ought to be ascribed to his grace. Whatever merit then men claim for themselves, they take away from God, and thus they become sacrilegious.

A question may, however, be here raised: we see that the faithful often stumble, not ten times during life, but every day: how then is this, that where God’s Spirit works, his efficacy is such that men never turn aside from the right way? Were any to answer, that the faithful indeed stumble, but do not wholly fail, and that God here refers to that defection which shakes off every fear of God, it would not be a full solution. For we see that even the elect themselves are sometimes like apostates, for the fear of God and piety are, as it were, choked in them. Piety is not indeed extinguished, but not even a spark of the Spirit appears in them. But we must notice, that inflexible perseverance is given to the faithful, so that when they fall, they soon repent. Hence interruptions are no hinderances that God should not guide them from the starting-post to the goal, until they complete their whole course. And thus true is what Augustine says, that the Spirit so works in us, that we invariably have a good will. For he compares our state with that of Adam, such as he was in his first creation. We know that Adam was then without any stain, for he was formed in the image of God: he was then upright and free from every vice. We are as yet imperfect; though God has regenerated us by his Spirit, there abide in us still some remnants of the flesh, and we do not run with so much alacrity as it behoves us; nay, we are constrained to exclaim with Paul, that we are “wretched,” and to confess that we do not the good which we would, but the evil which is hateful to us. (Romans 7:15) Then the condition of Adam seems to have been better than ours. To this Augustine replies, — that God deals better with us now than he did with Adam, our first parent; for though he created him just and innocent, and without any stain, yet he gave him a nature liable to a change; and hence Adam, having a free-will, immediately fell. To what end then did free-will serve? even that man immediately fell and brought us into the same ruin with himself. This is the praise of free-will! even that man, possessed of it, cast himself down into the lowest abyss, whence he could never of himself have risen. But now, with respect to us, though we halt, and also turn out of the right way, and our depraved lusts entice us to evil, and our corruption hinders us from running as we desire to do, yet our condition is far better, because God endues us amidst all our conflicts with the power of his own Spirit, so that we are never overcome or overwhelmed. This indefectible constancy, (indeclinabilis constantia) as Augustine calls it, is then far superior to the excellency and honor which Adam at first possessed. This may be clearly gathered from the words of the Prophet when he says, that God would put his fear in the hearts of his people, so that they may never depart from him.

It may be again asked, why is there no mention made of gratuitous justification? for the covenant of God cannot be valid, except he reconciles us to himself, for regeneration is not sufficient for the obtaining of God’s favor, as in part only we will rightly and act rightly. To this we answer, that there is no doubt but that God includes faith in the word fear; hence remission of sins, by which men return into favor with God, is not excluded when regeneration is spoken of. This passage may at the same time be explained in this way, that the Prophet states a part for the whole. Doubtless the new covenant, as we have before seen, consists of two parts, even that God, in adopting us as his children, forgives us, and pardons all our infirmities, and then governs us by his Spirit: but here he speaks only of the last. So the sentence may be viewed as including a part for the whole. Still the Scripture, as it has been said, when it speaks of God’s fear, often includes faith, for God, as the Psalmist says, cannot be feared, except we taste of his goodness,

“With thee is propitiation, that thou mayest be feared.” (Psalm 130:4)

For there would be no reverential fear of God, except it were preceded by a knowledge of his paternal favor.

Jeremiah 32:41

41. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.

41. Et laetabor super ipsos beneficiendo ipsis, et plantabo eos in terra hac, in veritate (id est, fideliter) in toto corde meo, et in tota anima men.

When God says that he would take pleasure in doing good to his people, he adopts the language of man, for fathers rejoice when they can do good to their children. God then, as the paternal love with which he regards his people could not have been otherwise expressed, made use of this similitude. Further, the contrast also ought to be noticed, even that God had rejoiced when he punished his people for their wickedness. For God delights in judgment as well as in mercy. God then for a time rejoiced when he punished the peopie; for as his judgment is right, he delights in it. But now he says that he would manifest his paternal affection, so as to take pleasure in doing them good.

He adds, I will plant them in this land He had indeed planted them, when, by Joshua, the possession of the land was given them, according to what is said in the 80th Psalm, where a similar expression is used, even that God had brought his vine out of Egypt, and planted it in the promised inheritance. (Psalm 80:8) But afterwards the people were plucked up by the roots. Hence the first possession of the land to the time of the exile was not, strictly speaking, a plantation, for the people did not then strike firm roots. God then promises here something new and unusual, when he speaks of a plantation. Nor is there a doubt but the perpetuity, of which mention has been made, is intended; for this plantation of the people depends on the covenant, and the covenant is not temporary as before the exile, but perpetual in its duration.

We now then understand what the Prophet means when he compares to a plantation the restoration of the people after their return from exile. We know, indeed, that the people from that time had not been banished, and that the Temple had ever stood, though the faithful had been pressed down with many troubles; but this was only a type of a plantation. We must therefore necessarily pass on to Christ, in order to have a complete fulfillment of this promise. The beginning, as we have said, and I am often compelled to repeat this, is to be taken from this return; but Christ is not to be excluded from that liberation which was like the morning star, before the sun of righteousness itself appeared in its own splendor. When Christians explain this passage and the like, they leave out the liberation of the people from Babylonish exile, as though these prophecies did not belong at all to that time; in this they are mistaken. And the Jews, who reject Christ, stop in that earthly deliverance. But the Prophets, as I have said, begin with the return of the people, but they set Christ also in the middle, that the faithful might know that that return was but a slight taste of the full grace, which was alone to be expected from Christ; for it was then, indeed, that God really planted his people.

Further, when the Jews were afterwards expelled from the land of Canaan, it was owing to their ingratitude; and it was a total abdication. In the meantime, however, God planted there his own vine until Jerusalem was extended and had its limits in the farthest parts of the earth: and we are said to be grafted in Christ and planted, when God adopts us into his Church; and hence that saying of Christ,

“Every tree which my Father hath not planted shall be rooted up.” (Matthew 15:13)

Let us then know that the Church was planted in Judea, for it remained to the time of Christ. And as Christ has pulled down the wall of partition, so that there is now no difference between Jews and Gentiles, God plants us now in the holy land, when he grafts us into the body of Christ.

He says, in truth, that is, faithfully, so as never to pull them up again. And he adds, with my whole heart and with my whole soul The words are indeed singular, for God transfers to himself the affections and feelings of men; but it is necessary that he should in a manner transform himself, that he may be understood by us; for unless he prattled, where would be found so much understanding as would reach the immense altitude of his wisdom? As then the mysteries with which he favors us are incomprehensible, it is necessary that he should accommodate himself to our limited capacities. By the whole heart, then, and the whole soul, he means that faithfulness and constancy which will ever endure until the faithful shall obtain eternal life. Integrity in man is called the whole heart, because there may be a double heart. It cannot, it is true, be for this reason applied to God or to his nature. But as I have already said, he says by a similitude that he would do this with the whole heart, because he will do it so perfectly that there will be nothing wanting to render salvation complete, and the same thing is also meant by truth; though some philosophize more refinedly as to this word, for by truth they understand the firmness or veracity of the promises, The word אמת most commonly means reality in opposition to dissimulation or pretense, or what is only apparent; truth in opposition to falsehood, and stability in opposition to what is evanescent and temporary. The planting was to be a real planting, and not one in disguise or appearance. The following words explain the meaning, “with all my heart and with all my soul,” that is, with sincerity and earnestness, or, with the full purpose of mind and with the full assent of the will and affections. — Ed. But we know that according to the usage of the Hebrew language, that truth means often what is solid and perpetual. He means then that the plantation would be so firm and solid, that there would be no danger that the people would ever be removed elsewhere, even because there would be a living root, as we have explained: the Church was fixed in Judea until the coming of Christ, who brought in the real accomplishment of this plantation; for when we are grafted into him, we already in a manner possess eternal life and are become the citizens of heaven.

PRAYER

Grant, Almighty God, that since we are by nature wholly addicted to evil and bring nothing from the womb but depravity, — O grant, that being regenerated by thy Spirit we may strive to please and obey thee; and as our frailty is such that we may at any moment fall away, simply thou us with firmness and constancy, that we may never faint in the middle of our course, but so constantly obey thee, that we may at length enjoy that blessed rest, which is prepared for us, after we shall have passed through our earthly warfare, in Christ Jesus our Lord. — Amen.

Lecture One Hundred and Thirty-Second

Jeremiah 32:42

42. For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.

42. Quia sic dicit Jehova, Quemadmodum venire feci super populum hunc omne malum hoc grande, sic ego reducam super eos bonum quod ego pronuntio super eos.

God shews here again to his Prophet that exile would be temporary as to the remnant; for we know that the greater part of the people had been wholly rejected; but it pleased the Lord, that his Church should survive, though very small in number. Then this promise is not to be extended indiscriminately to all the twelve tribes, but refers especially to the elect, as the event sufficiently proved, and Paul also is a most faithful interpreter of this truth. And this ought to be carefully borne in mind, because hypocrites always steal for themselves whatever God promises to his faithful people, while yet they falsely pretend his name. Let us then understand the design of God, even that his purpose was to support with strong confidence his chosen, lest despair should close up the avenue to prayer. Since, then, a portion of the people remained, that the Church might not wholly be cut off, this promise was fulfilled; and as we can never embrace the promise of mercy, except repentance and acknowledgment of sin precede, the two things are here referred to by the Prophet.

He says that God had made to come, or had brought, a dreadful calamity; and it then follows, that he would bring on them all the good that he had promised. By these words God intimates that what he had before promised would not be difficult for him to accomplish, because he could heal the wound which he had inflicted. Had the Chaldeans, as it had been said elsewhere, taken the city according to their own will, the remedy might have been difficult; but as God had employed the Chaldeans, and as they had fought, as it were, under his banner, it was an easy thing for him to restore the city, and to recall from exile those whom his righteous vengeance had banished.

We must notice especially what is said, I will render to them all the good which I have spoken concerning them. For God shews on what support the faithful were to rely in hoping for their liberation; he bids them to depend on his own mouth; for whatever men may promise is evanescent and without fruit. If, then, we would have our hope to be firmly fixed, so that it may not disappoint us, let us learn to rely on God’s promises, so that no one of us may presumptuously dream of this or that, as we thus often deceive ourselves; but let us acquiesce in the word of God. But when the evidence of God’s grace fails us, we may have recourse to many confidences, but it will be without profit. We now perceive why the Prophet expressly added this particular respecting God’s word. It follows, —

Jeremiah 32:43-44

43. And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans.

43. Et acquiretur ager in terra hac de qua vos dicitis, Deserta est ab homine et jumento, tradita est in manum Chaldaeorum.

44. Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD.

44. Agros pecunia ement, scribendo in libro, et obsignando, et obtestando testes in terra Benjamin, et per circuitus Jerusalem, et in urbibus Jehudah, et in urbibus montanis, et in urbibus campestribus, (quanquam alii volunt esse proprium nomen, sed hoc non convenit) et in urbibus austri, (id est, quae respiciunt versus austrum) quia reduco captivitatem eorum, dicit Jehova.

He confirms the prediction respecting the return of the people, and makes application of the vision which had been presented to the Prophet; for he had been commanded, as we have seen, to buy a field in the land of Benjamin. God now then annects that sign to the prophecy; for the use of signs is to secure faith to doctrine, which yet deserves of itself to be believed, and is fully authentic, and of itself worthy of belief; it is however conceded to our infirmity, that signs are given us, in order that the promises may be more fixed and ratified in our hearts.

This order God now follows, and says, Yet bought shall a field be in this land The verb, קנה kone, means to acquire or to buy and to possess; but as in the next verse he says, Buy shall they with money a field, the meaning ought not to be changed. Bought then shall be a field (the singular for the plural) in this land, of which ye say, This is not the literal rendering of the Hebrew, but the following, —

Which, ye say, is desolate, without man or beast, Given into the hand of the Chaldeans.

Had “which” been governed by “say,” there would have been a pronoun after it with a preposition prefixed. The Sept., the Syr., and Arab. have retained the right construction, though the Vulg. has not. “Without,” i.e., with not, or not with, is literally the Hebrew, מאין — Ed. Deserted it is by man and beast The chief men did not say this, as we have elsewhere shewn; nay, when Jeremiah declared this to them, he was in treated and cruelly dealt with by them; for it was a thing difficult to be believed that the land, which was as it were the sacred habitation of God, should be laid waste by the Chaldeans. God had indeed called it his rest, and it had been given as a heritage to the children of Abraham. The Jews, then, did not originate this saying; nay, it was God himself. But this question has been solved elsewhere; they did not indeed speak of the desolation of the land in the same sense or manner as God did; for when the Prophets threatened them with the desolation of the land, they always added the hope of deliverance and of a return; but they, when that calamity happened to them, cast aside every hope, and gave themselves up wholly to despair. And it is a usual thing with the ungodly to ridicule all God’s threatenings as long as he spares them or defers their punishment; but when God makes it known that he speaks in earnest, then they are swallowed up with despair, and conclude that nothing remains for them.

This, then, is what Jeremiah upbraids his own nation with, that is, that they cast off from themselves every hope, while yet God had fixed for them the term of seventy years. While God then was stretching forth his hand to them, they chose rather thus to sink in the abyss of despair, so that nothing could alleviate their minds. This ingratitude the Prophet justly condemns; for they considered their land as devoted to perpetual ruin, when yet its restoration had been promised to them; as though he had said, “The mercy of God and his faithfulness will surpass all your wickedness; but ye, as far as you can, extinguish his promises, abolish his grace, and give no place to his promises: nevertheless he will complete what he has promised; for though the land is falsely deemed by you to be given up for ever to destruction, yet the Lord will cause it to be inhabited by its own legitimate heirs, even the children of Abraham.” This is the reason why he intimates that the Jews had regarded the land as given up to perpetual desolation.

To shew more fully what is said in the preceding verse, he adds, Fields with money shall be bought, and by writing (the verbs are in the infinitive mood) they shall write on tablets and sign by witnesses even if the land of Benjamin The infinitives in Hebrew are often as in Welsh, verbal nouns. The rendering may be made as follows, —

Fields with money shall they buy; And there shall be writing in a book, And sealing, and the witnessing of witnesses, In the land of Benjamin, etc. etc.

Our version is the Syr. and nearly the Targ. — Ed. Then the Prophet mentions all the boundaries by which Jerusalem was surrounded. We know that a part of the city was in the lot of Benjamin, and even one gate was so called: in the land of Benjamin, he says, and also through the circuits of Jerusalem, even in the cities of Judah, those on the mountains, as well as those in the valley, and in the cities which he to the south, even Egypt, for the southern country was towards Egypt. The reason is added, Because God would restore their captivity, that, is, restore the captives that they might again rossess the land. Now follows, —

CHAPTER 33

Jeremiah 33:1-6

1. Moreover, the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying,

1. Et fuit sermo Jehovae ad Jeremiam secundo, cum ipse adhuc captivus esset in atrio custodiae, dicendo,

2. Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; The LORD is his name;

2. Sic dicit Jehova, faciens ipsam, Jehova formans ipsam, ad stabiliendum ipsam; Jehova nomen ejus;

3. Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.

3. Clama ad me, et respondebo tibi, et annunciabo tibi res magnificas et reconditas, quas non novisti:

4. For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword;

4. Quia sic dicit Jehova, Deus Israel, super domibus urbis hujus, super domibus regum Jehudah, quae dirutae fuerunt catapultis (vel, balistis, vel, machinis aliis) et gladio, (alii autem vertunt, ad catapultas, vel, balistas, vel, alias munitiones, et ad gladium; dicemus postea de sensu: hoec omnia legenda sunt uno contextu)

5. They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city.

5. Venerunt ad praeliandum cum Chaldaeis, et ad replendas ipsas (domos) cadaveribus hominum, quos percussi in ira mea et indignatione mea, et quia abscondi faciam meam ab hac urbe propter universam malitiam ipsorum;

6. Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.

6. Ecce ego adduco illi restitutionem et sanationem, et sanabo eos, et aperiam ipsis multitudinem pacis et veritatis (alii vertunt, orationem)

CHAPTER 32

Jr 32:1-14. Jeremiah, Imprisoned for His Prophecy against Jerusalem, Buys a Patrimonial Property (His Relative Hanameel's), IN Order to Certify to the Jews Their Future Return from Babylon.

1. tenth year--The siege of Jerusalem had already begun, in the tenth month of the ninth year of Zedekiah (Jr 39:1; 2Ki 25:1).

2. in ... court of ... prison--that is, in the open space occupied by the guard, from which he was not allowed to depart, but where any of his friends might visit him (Jr 32:12; Jr 38:13, 28). Marvellous obstinacy, that at the time when they were experiencing the truth of Jeremiah's words in the pressure of the siege, they should still keep the prophet in confinement [Calvin]. The circumstances narrated (Jr 32:3-5) occurred at the beginning of the siege, when Jeremiah foretold the capture of the city (Jr 32:1; Jr 34:1-7; 39:1). He was at that time put into free custody in the court of the prison. At the raising of the siege by Pharaoh-hophra, Jeremiah was on the point of repairing to Benjamin, when he was cast into "the dungeon," but obtained leave to be removed again to the court of the prison (Jr 37:12-21). When there he urged the Jews, on the second advance of the Chaldeans to the siege, to save themselves by submission to Nebuchadnezzar (Jr 38:2, 3); in consequence of this the king, at the instigation of the princes, had him cast into a miry dungeon (Jr 38:4-6); again he was removed to the prison court at the intercession of a courtier (Jr 32:7-13), where he remained till the capture of the city (Jr 32:28), when he was liberated (Jr 39:11, &c.; Jr 40:1, &c.).

4. his eyes shall behold his eyes--that is, only before reaching Babylon, which he was not to see. Jr 39:6, 7 harmonizes this prophecy (Jr 32:4) with the seemingly opposite prophecy, Eze 12:13, "He shall not see."

5. visit him--in a good sense (Jr 27:22); referring to the honor paid Zedekiah at his death and burial (Jr 34:4, 5). Perhaps, too, before his death he was treated by Nebuchadnezzar with some favor.

though ye fight ... shall not prosper--(Jr 21:4).

6. Jeremiah said--resuming the thread of Jr 32:1, which was interrupted by the parenthesis (Jr 32:2-5).

7. son of Shallum thine uncle--therefore, Jeremiah's first cousin.

field ... in Anathoth--a sacerdotal city: and so having one thousand cubits of suburban fields outside the wall attached to it (Nu 35:4, 5). The prohibition to sell these suburban fields (Le 25:34) applied merely to their alienating them from Levites to another tribe; so that this chapter does not contravene that prohibition. Besides, what is here meant is only the purchase of the use of the field till the year of jubilee. On the failure of the owner, the next of kin had the right of redeeming it (Le 25:25, &c.; Ru 4:3-6).

8. Then I knew--Not that Jeremiah previously doubted the reality of the divine communication, but, the effect following it, and the prophet's experimentally knowing it, confirmed his faith and was the seal to the vision. The Roman historian, Florus (2.6), records a similar instance: During the days that Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Rome, and found a purchaser; implying the calm confidence of the ultimate issue entertained by the Roman people.

9. seventeen shekels of silver--As the shekel was only 2s. 4d.., the whole would be under £2, a rather small sum, even taking into account the fact of the Chaldean occupation of the land, and the uncertainty of the time when it might come to Jeremiah or his heirs. Perhaps the "seven shekels," which in the Hebrew (see Margin) are distinguished from the "ten pieces of silver," were shekels of gold [Maurer].

10. subscribed--I wrote in the deed, "book of purchase" (Jr 32:12).

weighed--coined money was not in early use; hence money was "weighed" (Ge 23:16).

11. evidence ... sealed ... open--Two deeds were drawn up in a contract of sale; the one, the original copy, witnessed and sealed with the public seal; the other not so, but open, and therefore less authoritative, being but a copy. Gataker thinks that the purchaser sealed the one with his own seal; the other he showed to witnesses that they might write their names on the back of it and know the contents; and that some details, for example, the conditions and time of redemption were in the sealed copy, which the parties might not choose to be known to the witnesses, and which were therefore not in the open copy. The sealed copy, when opened after the seventy years' captivity, would greatly confirm the faith of those living at that time. The "law and custom" refer, probably, not merely to the sealing up of the conditions and details of purchase, but also to the law of redemption, according to which, at the return to Judea, the deed would show that Jeremiah had bought the field by his right as next of kin (Le 25:13-16), [Ludovicus De Dieu].

12. Baruch--Jeremiah's amanuensis and agent (Jr 36:4, &c.).

before all--In sales everything clandestine was avoided; publicity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (Jr 38:1).

14. in an earthen vessel--that the documents might not be injured by the moisture of the surrounding earth; at the same time, being buried, they could not be stolen, but would remain as a pledge of the Jews' deliverance until God's time should come.

15. (Compare Jr 32:24, 25, 37, 43, 44).

16. Jeremiah, not comprehending how God's threat of destroying Judah could be reconciled with God's commanding him to purchase land in it as if in a free country, has recourse to his grand remedy against perplexities, prayer.

17. hast made ... heaven--Jeremiah extols God's creative power, as a ground of humility on his part as man: It is not my part to call Thee, the mighty God, to account for Thy ways (compare Jr 12:1).

too hard--In Jr 32:27 God's reply exactly accords with Jeremiah's prayer (Ge 18:14; Zec 8:6; Lu 1:37).

18. (Ex 34:7; Is 65:6). This is taken from the decalogue (Ex 20:5, 6). This is a second consideration to check hasty judgments as to God's ways: Thou art the gracious and righteous Judge of the world.

19. counsel ... work--devising ... executing (Is 28:29).

eyes ... open upon all--(Job 34:21; Pr 5:21).

to give ... according to ... ways--(Jr 17:10).

20. even unto this day--Thou hast given "signs" of Thy power from the day when Thou didst deliver Israel out of Egypt by mighty miracles, down to the present time [Maurer]. Calvin explains it, "memorable even unto this day."

among other men--not in Israel only, but among foreign peoples also. Compare for "other" understood, Psa 73:5.

made thee a name--(Ex 9:16; 1Ch 17:21; Is 63:12).

as at this day--a name of power, such as Thou hast at this day.

21. (Psa 136:11, 12).

22. given ... didst swear--God gave it by a gratuitous covenant, not for their deserts.

a land flowing with milk and honey--(See on Nu 14:8).

23. all ... thou commandedst ... all this evil--Their punishment was thus exactly commensurate with their sin. It was not fortuitous.

24. mounts--mounds of earth raised as breastworks by the besieging army, behind which they employed their engines, and which they gradually pushed forward to the walls of the city.

behold, thou seest it--connected with Jr 32:25. Thou seest all this with Thine own eyes, and yet (what seems inconsistent with it) Thou commandest me to buy a field.

25. for the city, &c.--rather, "though," &c.

27. Jehovah retorts Jeremiah's own words: I am indeed, as thou sayest (Jr 32:17), the God and Creator of "all flesh," and "nothing is too hard for Me"; thine own words ought to have taught thee that, though Judea and Jerusalem are given up to the Chaldeans now for the sins of the Jews, yet it will not be hard to Me, when I please, to restore the state so that houses and lands therein shall be possessed in safety (Jr 32:36-44).

29. burn ... houses upon whose roofs ... incense unto Baal--retribution in kind. They burnt incense to Baal, on the houses, so the houses shall be burnt (Jr 19:13). The god of fire was the object of their worship; so fire shall be the instrument of their punishment.

to provoke me--indicating the design, not merely the event. They seemed to court God's "anger," and purposely to "provoke" Him.

30. have ... done--literally, "have been doing"; implying continuous action.

only ... evil ... only provoked me--They have been doing nothing else but evil; their sole aim seems to have been to provoke Me.

their youth--the time when they were in the wilderness, having just before come into national existence.

31. provocation of mine anger--literally, "for mine anger." Calvin, therefore, connects these words with those at the end of the verse, "this city has been to me an object for mine anger (namely, by reason of the provocations mentioned, Jr 32:30, &c.), that I should remove it," &c. Thus, there will not be the repetition of the sentiment, Jr 32:30, as in English Version; the Hebrew also favors this rendering. However, Jeremiah delights in repetitions. In English Version the words, "that I should remove it," &c., stand independently, as the result of what precedes. The time is ripe for taking vengeance on them (2Ki 23:27).

from the day that they built it--Solomon completed the building of the city; and it was he who, first of the Jewish kings, turned to idolatry. It was originally built by the idolatrous Canaanites.

32. priests ... prophets--(Ne 9:32, 34). Hence, learn, though ministers of God apostatize, we must remain faithful.

33. (Jr 2:27; 7:13).

34. (Jr 7:30, 31; Eze 8:5-17).

35. cause ... pass through ... fire--By way of purification, they passed through with bare feet (Le 18:21).

Molech--meaning "king"; the same as Milcom (1Ki 11:33).

I commanded ... not--This cuts off from the superstitious the plea of a good intention. All "will-worship" exposes to God's wrath (Col 2:18, 23).

36. And now therefore--rather, "But now, nevertheless." Notwithstanding that their guilt deserves lasting vengeance, God, for the elect's sake and for His covenant's sake, will, contrary to all that might have been expected, restore them.

ye say, It shall be delivered into ... king of Babylon--The reprobate pass from the extreme of self-confidence to that of despair of God's fulfilling His promise of restoring them.

37. (See on Jr 16:15). The "all" countries implies a future restoration of Israel more universal than that from Babylon.

38. (Jr 30:22; 24:7).

39. one heart--all seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (Eze 11:19, 20; Zep 3:9).

for ... good of them--(Psa 34:12-15).

40. (Jr 31:31, 33; Is 55:3).

not depart from me--never yet fully realized as to the Israelites.

I will not turn away from them ... good--(Is 30:21). Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures.

put my fear in ... hearts ... not depart from me--Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit.

41. rejoice over them--(De 30:9; Is 62:5; 65:19; Zep 3:17).

plant ... assuredly--rather, "in stability," that is, permanently, for ever (Jr 24:6; Am 9:15).

42. (Jr 31:28). The restoration from Babylon was only a slight foretaste of the grace to be expected by Israel at last through Christ.

43. (Jr 32:15).

whereof ye say, It is desolate--(Jr 33:10).

44. Referring to the forms of contract (Jr 32:10-12):

Benjamin--specified as Anathoth; Jeremiah's place of residence where the field lay (Jr 32:8), was in it.

The word that came - This prophecy bears its own date: it was delivered in the tenth year of Zedekiah, which answered to the eighteenth of Nebuchadnezzar. It appears from 2Kgs 25:8, that the eleventh year of Zedekiah was the nineteenth of Nebuchadnezzar; and consequently, that the eighteenth of that monarch must have been the tenth of the Jewish king.

Then the king of Babylon's army besieged Jerusalem - The siege had commenced the year before, and continued a year after ending in the fifth month of the following year; consequently, the siege must have lasted about eighteen months and twenty-seven days. See 2Kgs 25:18.

And shall speak with him mouth to mouth - He shall be reduced to a state of the most abject servitude. The slave was obliged to fix his eyes on every motion of the master whilst giving his orders, who often condescended to give them only by dumb signs.

The right of redemption is thine - The law had established that the estates of a family should never be alienated. If, therefore, a man through poverty was obliged to sell his patrimony, the nearest relative had a right to purchase it before all others, and even to redeem it, if it had been sold to another. This is what is called the right of goel, or kinsman, Lev 25:25. And in the year of jubilee the whole reverted to its ancient master Lev 25:13.

This was the word of the Lord - It was by his appointment that I was to make this purchase. The whole was designed as a symbolical act, to show the people that there would be a return from Babylon, that each family should re-enter on its former possessions, and that a man might safely purchase on the certainty of this event.

Weighed him the money - It does not appear that there was any coined or stamped money among the Jews before the captivity; the Scripture, therefore, never speaks of counting money, but of weighing it.

Seventeen shekels of silver - The shekel at this time must have been a nominal coin; it was a thing of a certain weight, or a certain worth. Seventeen shekels was the weight of the silver paid: but it might have been in one ingot, or piece. The shekel has been valued at from two shillings and threepence to two shillings and sixpence, and even at three shillings; taking the purchase-money at a medium of the value of the shekel, it would amount only to about two pounds two shillings and sixpence. But as estates bore value only in proportion to the number of years before the jubilee, and the field in question was then in the hands of the Chaldeans, and this cousin of Jeremiah was not likely to come back to enjoy it after seventy years, (nor could he then have it, as a jubilee would intervene and restore it to the original family), and money must now be very scarce and high in its value, the seventeen shekels might have been a sufficient sum for a field in those circumstances, and one probably not large in its dimensions.

I subscribed the evidence - We have here all the circumstances of this legal act:

1. An offer is made of the reversion of the ground, till the jubilee, to him who would then of right come into possession.

2. The price is agreed on, and the silver weighed in the balances.

3. A contract or deed of sale is drawn up, to which both parties agreeing,

4. Witnesses are brought forward to see it signed and sealed; for the contract was both subscribed and sealed.

5. A duplicate of the deed was drawn, which was not to be sealed, but to lie open for the inspection of those concerned in some public place where it might be safe and always to be seen.

6. The original, which was sealed up, was put in an earthen pitcher in order to be preserved from accidents.

7. This was delivered by the purchaser into the hands of a third party, to be preserved for the use of the purchaser, and witnesses were called to attest this delivery.

8. They subscribed the book of the purchase, perhaps a town book, or register, where such purchases were entered. Baruch was a scribe by profession; and the deeds were delivered into his hands, before witnesses, to be preserved as above.

Perhaps the law, in this case, required that the instrument should be thus lodged. But, in the present case, both the deeds, the original and the duplicate, were put into the earthen pitcher because the city was about to be burnt; and if lodged as usual, they would be destroyed in the general conflagration. See Jer 32:14.

Houses and fields - shall be possessed again - That is, this is an evidence that the captivity shall not last long: houses, etc., shall here be possessed again, either by their present owners or immediate descendants.

The young might return; at least, all under ten years of age: there was no natural impossibility that they should not live till they should be fourscore.

I prayed unto the Lord - And what a prayer! What weight of matter, sublimity of expression, profound veneration, just conception, Divine unction, powerful pleading, and strength of faith! Historical, without flatness; condensed, without obscurity; confessing the greatest of crimes against the most righteous of Beings, without despairing of his mercy, or presuming on his goodness: a confession that, in fact, acknowledges that God's justice should smite and destroy, had not his infinite goodness said, I will pardon and spare.

Thine eyes are open upon all the ways of - men - Thou art omniscient, and knowest all things; thou art omnipresent, and seest all things.

Behold the mounts - The huge terraces raised up to plant their engines on, that they might throw darts, stones, etc., into the city.

Because of the sword, and of the famine, and of the pestilence - The city was now reduced to extreme necessity; and from the siege continuing nearly a year longer, we may conclude that the besieged made a noble defense.

With the houses, upon whose roofs - As it is most probable that Baal was the sun, they might have chosen the tops of the houses, which were always flat, with battlements around, to offer incense and sacrifice to him at his rising, and while he was in sight above the horizon.

For the children of Israel and the children of Judah have only done evil - They have all been transgressors from their earliest history.

For the children of Israel - The ten tribes.

Have only provoked me to anger with the work of their hands - They have been sinners beyond all others, being excessive idolaters. Their hands have formed the objects of their worship.

Though I taught them, rising up early and teaching them - From the frequent reference to this, we may naturally conclude that morning preaching prevailed much in Judea.

Behold, I will gather them out of all countries - A promise often repeated. See Jer 29:14, and the notes on Jer 31:8 (note), etc.

I will give them one heart - And that a clean one.

And one way - And that a holy and safe one: and to have this clean heart, and to walk in this good way, will be for the good of them and their children after them. God's blessing is a profitable inheritance. They shall have but one object of worship, and one way of salvation; and being saved from sin, idolatry, and destruction, they must necessarily be happy within and happy without.

Yea, I will rejoice over them to do them good - Nothing can please God better than our coming to him to receive the good which, with his whole heart and his whole soul, he is ready to impart. How exceedingly condescending are these words of God!

Will I bring upon them all the good that I have promised - God's word cannot fail. The Jews have never yet received the good that God has promised. Nothing like the fulfillment of these promises took place after their return from Babylon; therefore there remaineth yet a rest for these ancient people of God; and it is under the Christian dispensation that they are to have it.

Men shall buy fields for money - This is a reference to the symbolical purchase mentioned at the beginning of the chapter; that may be considered by them as a sure sign of their restoration, not only to the same land, but to their respective inheritances in that land. This the power of God could alone perform.

Until I visit him - Perhaps in mercy; it is certain Zedekiah was not put to death, only carried to Babylon, where some think he afterward found favour with the king of Babylon.

The money - The price of land was strangely fallen at this time, when the enemy was besieging the chief city of the country.

I took - It is probable, that upon such sales among the Jews, two instruments were made, the one sealed up, to be kept by the purchaser, the other open, to be shewed to the judges, and by them ratified.

Baruch - This Baruch (chap.46:4,26,) was a scribe, and an attendant upon Jeremiah. Witnesses - He made this purchase with all the usual formalities; he signed and sealed it before witnesses, and delivered it to Baruch to keep, in the presence of all the Jews.

Who hast set signs - Who didst wonders of justice in the land of Egypt, such as are remembered even to this day.

The mounts - Rather engines of war with which those nations used to batter walls, or to shoot great stones into places besieged.

Have set - Their idols.

One heart - I will give them union and concord, one mind and judgment. One way - They shall all worship me according, to the rule I have given them.

I will make - This promise manifestly relates to those Jews that should receive the Lord Jesus Christ, unless it be to be understood of a national conversion of the Jews, not yet effected.

1 THE word that came to Jeremiah from the LORD, in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar .

That is something more then a year before the City was taken, for it was taken in the fourth moneth of the 11th. year of this Kings Reign, chap. 39.2. This tenth year concurred with the eighteenth year of the King of Babylons absolute Reign, who began so to Reign in the third and fourth year of Iehoiakim, Dan. 1.1. so as Iehoiakims last year was the seventh and eighth of Nebuchadrezzar, who is also sometimes called Nebuchadnezzar and Nabuchodonosor.

2 For then the king of Babylons army besieged Jerusalem : and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judahs house .

The King of Babylon (as appears from 2 Kings 25.1. and chap. 39.1.) besieged Hierusalem in the tenth moneth of the ninth year of Zedekiah, so as he had besieged it some time before the Revelation of this Prophesie came to Ieremiah

Ieremiah was at that time a prisoner, in a prison within the Kings house. The King could keep him from revealing Gods will to the people, but he could not keep God from revealing himself to him. Prisons hinder us from communion with men, but often contribute to Gods people, freer and sweeter communion with him. In the mean time the desperate hardness of this Prince, and these peoples hearts appear, that the fear of an enemy besieging them could not aw them from such outragious acts of persecution.

Marginal references: Neh. 3.25.

3 For Zedekiah king of Judah had shut him up, saying , Wherefore dost thou prophesie, and say, Thus saith the LORD, Behold I will give this city into the hand of the king of Babylon, and he shall take it.

We no where read that Zedekiah immediately commanded Ieremiah to be imprisoned, he seemeth rather to have been favourable to Ieremiah, and judicious interpreters think his present prison was a favourable prison, but God accounteth Princes to do that which their Ministers or subordinate Magistrates do with their connivance, and without their hinderance. Though it be wild Divinity for any to say, that inferiour Ministers or Subjects are excused by the command of the superiour, and the guilt lyeth only on them; yet it is as wild to say, they contract no guilt by the extravagant acts of subordinate Magistrates whom they put in place, and can punish, and remove from their places.

5 And he shall lead Zedekiah to Babylon , and there shall he be until I visit him, saith the LORD , Though ye fight with the Chaldeans, ye shall not prosper .

Here the cause of the Prophets imprisonment is expressed. The things were true which Ieremy prophesied, and fulfilled, chap. 39.5, 6, 7. and Ieremy could not forbear speaking them, because he was sent of God upon the errand, chap. 34.2, 3. yet the King and Court could not bear his words.

Interpreters are divided, whether the visitation here mentioned were a visitation of judgment, and the same with until he dye, or of mercy; it is certain Zedekiah was not put to death, only his eyes put out, and he carried into Babylon, chap. 39.7. where some think he afterward found favour with the King of Babylon, certain it is that he dyed in Babylon, and had an honourable burial, but whether he met with any other favour, or no, the Scripture saith not; some will have the words read, until I visit this people, and think that Zedekiah lived in prison in Babylon till the restauration; But he was 21 years old when he began to Reign, and reigned eleven years, so as he was 32 years old when he was carried to Babylon, 2 Chron. 36.11. and must be then 92 years old when he dyed, which is hardly probable, considering the delicate education, and life of Princes, that he having lost his eyes, and seen so much misery, should continue 60 years longer.

Though you make many sallies out upon the Chaldeans, that are now besieging you, yet you shall be beaten in all, and not be able to drive them from your walls. Hitherto hath been but the preface to the prophetical type, and discourse in this Chapter, which now followeth.

7 Behold Hanameel the son of Shallum thine uncle, shall come unto thee, saying, Buy thee my field that is in Anathoth , for the right of redemption is thine to buy it .

From hence may be concluded the certainty of future contingency in Gods eye, the coming of Hanameel, was a future contingency, yet certainly known to God, so as he could tell the Prophet he would come.

Anathoth (as appears from Ioh. 21.18.) was one of the Cities of the Levites; hence ariseth a question, how it could be sold to Ieremiah, who by the Law might not possess it, Numb. 18.20. being a Levite. Some excuse it from the command of God, who might dispense with his own Law, but this seemeth not enough, because it is said afterward, The right of Redemption is thine. 2. Others therefore say the Levites might have some small possessions, though no plowed land: They might have Houses, and Orchards, and Gardens, in Cities and Suburbs. But that these might be sold seemeth contrary to the Law, Levit. 25.34. It is therefore rather thought to be meant of some small estate lest to Hanameel from his Ancestors.

The right of Redemption belonged to the next of Kin, Lev. 25.25. Ruth 4.4.

8 So Hanameel my uncles son came to me in the court of the prison, according to the word of the LORD , and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin, for the right of inheritance is thine, and the redemption is thine, buy it for thy self: then I knew that this was the word of the LORD .

Hanameel came freely, none drave, or forced him, yet he came necessarily as to the event, he could not but go, else God had not told the Prophet truth.

When I saw it came to pass, knowing that God alone knew what was in mens hearts, and what they would do: I knew my former mentioned Revelation was from God.

9 And I bought the field of Hanameel my uncles son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver .

That is, about 2. l. 2 s. 6 d. a small purchase, which argues the field here mentioned to be but some Orchard or Garden, though we must allow the price of Land strangely fallen at this time, when the Enemy was besieging the chief City of the Country. It should seem they were wont there to make their payments, more by weight, then by tale.

Marginal references: Or, seven shekels, and ten pieces of silver.

10 And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the ballances .

I went through with the purchase, setting my hand to, and sealing the deed, and taking witnesses to it, (as is usual.)

Marginal references: Heb. wrote in the book.

11 So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open .

It is most probable, that upon such bargains and sales amongst the Iews, two instruments were made, the one sealed up, to be kept by the purchaser, the other open, to be shewed to the Judges, and by them ratified, and that this was the law and custom ordinarily amongst the Jews upon purchases; both which Ieremy kept, the one for his use, the other to produce in Court for Ratification. There is no certainty in the guesses that some others make, why there were two Copyes: Nothing appeareth but that the Prophet bought this little purchase with the same rites and circumstances that men ordinarily in that Country made purchases in times of peace, and civil order.

12 And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah , in the sight of Hanameel my uncles son, and in the presence of the witnesses, that subscribed the book of the purchase, before all the Jews that sate in the court of the prison .

This Baruch (as appeareth from chap. 36.4, 26.) was a Scribe, and an attendant upon Ieremiah, and one who wrote things for him, and from his mouth.

He made this purchase with all the usual formalities, to make it publick, he signed and sealed it before witnesses, and delivered it to Baruch, to keep in the presence of them all, and in the presence of the Iews, who casually were in the place when the thing was done.

Marginal references: See Isa. 8.2.

15 For thus saith the LORD of hosts the God of Israel, Houses and fields, and vineyards shall be possessed again in this land .

Here is nothing of any seeming difficulty in these verses, but only why the Prophet commandeth Baruch to put the evidences in an Ea[illegible: 1 letter]then Vessel, wh[illegible: 1 letter]ch himself also expounds, that they might continue many dayes that is not defaced, had they been hid many dayes in the Earth, they would have been rotten, had they been above ground in a Box or Chest, they might have been lost, or taken away by the Souldiers plundering houses, or at least burnt with fire. Verse 15. The Prophet expounds Gods meaning in this command to him, and his own design, in so formal a buying of so small a purchase, especially considering, that, very probably, Ieremiah was no great purchaser, nor very greedy of purchases; he lets them know that all this was for a sign of the truth of what God had revealed to him concerning the peoples return, though after many days, (sixty years from this time) and also of the firm assent he gave to that divine Revelation, That purchases should one day be injoyed again in Iudea, and houses, fields, and vineyards in it, should be again possessed.

16 ¶ Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the Lord, saying .

What he prayed for; the matter of his prayer in the following verses will inform us, but it should seem by it, that he was not without his perplexities, though he yielded an absolute obedie[illegible: 1 letter]ce to Gods command, yet he prayeth for a clearer revelation of his meaning in this thing.

17 Ah Lord GOD, behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee .

He beginneth his prayer with a recognition of Gods omnipotency, and the infiniteness of his power, which was shewed in his first making the Heaven and the Earth, as we read, Gen. 1. Psal. 146.6. God himself used this instance to confirm his peoples faith in his ability to do what he pleased, chap. 27.5. It is observable that the servants of God in Holy Writ, used in their Prayers to give God such names, as might help to confirm their Faith as to what they asked. Nothing can further be necessary to confirm our Faith that we shall have what we ask; then for us to be perswaded that the person is able to do it, and also willing. The prophet beginneth with a declaration of his faith in God as to the first, then goes on to the second.

Marginal references: Gen. 18.[illegible: 2 letters] verse 27. Luke 1.3[illegible: 1 letter].; Or, hid [illegible: 1 word] thee.

18 Thou shewest loving kindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them , the great, the mighty God, the LORD of hosts is his name.

This is the name which God gave himself, Exod. 34.7. Deut. 5.9, 10. and of this latter clause declarative of the vengeance of God in punishing children for their Parents sins, are many instances in Scripture. Ios. 7.24. 1 Sam. 2.33, 34. 1 Kings 14.10, 11. and 21.24.

19 Great in counsel , and mighty in work y, (for thine eyes are open upon all the wayes of the sons of men , to give every one according to his wayes, and according to the fruit of his doings .)

Who dost nothing but in infinite wisdom, as if thou hadst taken counsel upon it, and art mighty in thy works of Providence, by which thou governest the world.

Whose eyes run to and fro the Earth, beholding the evil and the good, so that all things are naked before thee, and art not a meer curious and idle spectator of mens actions, but lookest upon them for that end, that thou mightest reward or punish them, accordingly as thou seest their actions good, or bad in thy sight.

Marginal references: Job 34.21. Psal. 33.13. Prov. 5.21. chap. 16.17.; chap. 17.10.

20 Which hast set signs and wonders in the land of Egypt, even unto this day , and in Israel , and amongst other men , and hast made thee a name as at this day.

Who didst wonders of justice in the Land of Egypt, such as are remembred and made matters of astonishing discour[illegible: 1 letter]e even to this day,

and wroughtest wonders of mercy in Israel, bringing them out of Egypt through the Red Sea, raining them down Manna and Quails from heaven, and fetching water out of the rock for them, &c.

And hast done also many wondrous works in other places, by which thou hast made thy self a Glorious Name.

And hast brought forth thy people Israel, out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror .

The History of this we have in the 11 or 12 first Chapters of Exodus, God sent 10 plagues upon Egypt one after another, before Pharaoh would let them go, and when he pursued after them, divided the Red Sea for them, that they might pass through, and then brought the Waters back upon the Egyptians, pursuing after them, through the Sea.

Marginal references: Exod. 6.6. 2 Sam. 7.23. 1 Chron. 17.21

22 And hast given them this land which thou didst swear unto their Fathers to give them a land flowing with milk and hony .

God owneth this Oath, Exod. 6.8.

That is, abounding with all necessary things, and all pleasant things. Canaan is often thus described, Exod 3.8, 17, and 13.5. and 33.3 Lev. 20.24. Numb. 14.8. and 16.13, 14. Deut. 6.3. and 11.9, &c.

23 And they came in and possessed it , but they obeyed not thy voice, neither walked in thy law , they have done nothing at all that thou commandedst them to do : therefore thou hast caused all this evil to come upon them .

In [illegible: 1 letter]he former passage he acknowledged Gods goodness▪ here he owns his Truth and Faithfulness, so conducting this People by his Providence, that they came into the promised Land and possessed it.

Having acknowledged Gods Power, Omniscience, Goodness, Truth and Faithfulness, he comes to own his Justice, confessing that this People for whom God had done so much, had very ill requited him, not obeying his voice, which he expounds by not walking in his law; for the Law was Gods voice to them.

This he aggravateth by saying they had done nothing of what he had commanded, not breaking some particular Law, but the whole Law of God.

Therefore God was righteous in bringing this Sword, Pestilence and Famine upon them.

24 Behold the mounts , they are come unto the city to take it , and the city is given into the hand of the Chaldeans, that fight against it , because of the sword, and of the famine, and of the pestilence , and what thou hast spoken is come to pass , and behold, thou seest it.

The word signifies Ramparts, or rather battering Rams, Engines of W[illegible: 1 letter]r which those Nations used to batter Walls, or to shoot great stones into places besieged.

They are already Besieging Hierusalem, and have been for some time.

And the City is even ready to be taken and cannot hold out.

Thou art just, and righteous in all this, and hast done but according to what thou thr[illegible: 1 letter]atnedst to do, to a sinful people that would not obey thy voice.

Marginal references: Or, Engines of [illegible: 1 letter]hot.; So many daily are killed, either with the Sword of the Enemy, or by Famine for want of provision, or by the Pestilence.

25 And thou hast said unto me, O Lord GOD; Buy thee the field for money, and take witnesses: for the city is given into the hands of the Chaldeans .

In this Verse again the particle [illegible: 1 letter] is ill translated And and For in the latter Clause, the Learned Author of the English Annotations judgeth well, that it had been better translated when as in the second place, as Gen. 4.11. Psal. 102.5. or albeit, or tho' as it is translated, Ios. 17.18. Psal. 23.4. and Yet instead of And in the beginning, as it is chap. 23.21. Lord! saith the Prophet, expound thy meaning to me, why, when the City is upon the matter ready to be yeilded up to the Chaldeans and cannot possibly hold out long, thou shouldst set me to make purchases for thine enemies to possess.

Marginal references: Or, though

27 Behold, I am the LORD, the God of all flesh: Is there any thing too hard for me ?

The Lord beginneth this Revelation for the Prophets satisfaction, with the Preface expressive of his power, and universal dominion, from which Ieremiah might understand that he could do whatsoever he pleased▪ and man that was but flesh, Gen. 6.3. could not hinder his effecting what he designed to do. God is also the God of the Spirits of all flesh. Num 16 22▪ [illegible: 1 letter]ut he expresseth man here onely under the notion of [illegible: 1 span] denote his vileness and inconsiderableness as to any grapling with God▪ and incountring his purpo[illegible: 1 letter]es.

Marginal references: Ver. 17.

29 And the Chaldeans that fight against this city, shall come and set fire on this city and burn it with the houses , upon whose roofs they have offered incense unto Baal, and poured out drink-offerings unto other Gods to provoke me to anger a.

Thou judgest right, this City shall be taken, and that by this very army of Chaldeans which now bese[illegible: 2 letters]eth it they shall set fire on it, and burn the houses▪ I have made all [illegible: 1 letter]l[illegible: 1 letter]sh, and I have power to dispose of it, I will give this City into their hands.

But in this execution of my vengeance I shall not act by prerogative, but as a just and righteous judge, vindicating the violation of my laws, they have polluted their hou[illegible: 2 letters]s, by Idolatry upon the roofs of them, they have [illegible: 1 span] paid a Divine Homage to the Idol Baal, and in them they have worshipped other Gods, therefore I will watch over, and protect them no longer, but send the Chaldaeans by their fir[illegible: 1 letter]s to purge them.

Marginal references: chap. 21.10.; chap. [illegible: 2 letters].13.

30 For the children of Israel, and the children of Judah have only done evil before me from their youth: for the children of Israel, have only provoked me to anger with the works of their hands, saith the LORD .

If they had offended me only by some particular single acts, or by some few omissions, or but for a small time; I might have been judged too severe upon them, but from the time they first began to be a Nation, they have made it their business, course, and trade, passing from one Idolatry to another, &c.

31 For this city hath been to me as a provocation of mine anger, and of my fury, from the day that they built it, even to this day , that I should remove it from before my face .

Solomon finished the Building of Hierusalem, and he at least suffered Idolatry in it, 1 Kings 11.4.8. People have alwayes been so fond of worshipping God according to their own fancies and inventions, that even in I[illegible: 1 letter]dah (except in David's time) the worship of God could hardly be preserved pure, during the entire Reign of one King.

As if they had done it on purpose to provoke me to destroy the City, and cast the people of it out. Nothing more easie than for people to keep close to the Divine Rule; as to External Acts in Worship, nothing is more provocative of God that their doing the contrary. Yet nothing hath been more rarely done in any Nation, as if men had set themselves to dare a jealous God.

Marginal references: Heb. for my anger.

32 Because of all the evil of the children of Israel, and of the children of Judah which they have done, to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem .

Still God maketh their destruction to be of themselves, as the meritorious cause, provoking him to that wrath he executed upon them. The whole head was sick, the whole heart faint. All orders of men were corrupted, so as there was no hope of their Reformation, or growing better.

33 And they have turned unto me the back, and not the face, though I taught them, rising up early, and teaching them, yet they have not hearkned to receive instruction .

They have behaved themselves against me contemptuously, like men, who when they are spoken to, admonished, or instructed instead of looking towards those who instruct, or admonish them, turn their back upon them.

Yet their sin had not been so great and hainous, if I by my Prophets had not diligently instructed them, and they as stubbornly refused to be taught, or amended by their instruction.

Marginal references: Heb. [illegible: 1 letter]eck.; Chap. 2.27[illegible: 1 letter] and 7.24.

34 But they set their abominations in the house which is called by my name to defile it .

Their Idols, which above all things the jealous God abhorreth, and therefore he calleth them abominations in the abstract for abominable things, Deut. 32.16, 1 Ki gs 11.5. 2 Kings 23.13.

That is, in the Temple, which was ordinarily called the House of the Lord, and the Temple of the Lord.

Marginal references: chap. 7.30▪ and 23.11. Ezek. 8.5, 16.

35 And they built the high places of Baal which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech, which I commanded them not, neither came it into my mind that they should do this abomination to cause Judah to sin .

See the notes on chap. 19.5, 6. where all passages we meet with here are fully opened.

Marginal references: chap. 7.31.19.5.; Lev. 18.21.

36 ¶ And now therefore thus saith the LORD the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon, by the sword, and by the famine, and by the pestilence .

The Jews now began to see that the Chaldeans would take the City, and to be as dead hearted as before they were full of courage, and to give over themselves for ever as lost.

37 Behold, I will gather them out of all countreys, whither I have driven them in mine anger, and in my fury, and in great wrath: and I will bring them again unto this place, and I will cause them to dwell safely .

Though the City shall be taken and you shall go into Captivity, yet you shall not be utterly lost▪ I will gather you again, and you shall have as quiet an habitation as ever.

Marginal references: Deut. 3[illegible: 1 letter].3. chap 23.3. and 29.14. and 31.10.

38 And they shall be my people, and I will be their God .

I will renew my Covenant with them, and keep my Covenant towards them, they shall serve me more faithfully, and I will own them and take care of them, and bless them.

Marginal references: chap. 24.7. and 30.22. and 31.33.

39 And I will give them one heart , and one way , that they may fear me for ever , for the good of them, and of their children after them .

I will give them union and concord▪ or an onene[illegible: 1 letter]s o[illegible: 1 letter] mind, and judgment; as to the thing▪ of God, they shall not be some for superstitious and idolatrous Worship, and some for my true Worship.

They shall all Worship me according to the rule I have given them.

That they may Worship me in Truth, as a people that have a dread of me upon their hearts.

This will be for the profit both of them, and their posterity, many dayes, even so long as they shall continue so to do.

Marginal references: Ezek. 11.19.; Heb. all days.

40 And I will make an everlasting covenant with them, that I will not turn away from them to do them good , but I will put my fear into their hearts, that they shall not depart from me .

This promise manifestly r[illegible: 1 letter]lateth to those Jews that should receive the Lord Jesus Christ o[illegible: 1 letter] that were Israelites indeed; for as to others, God did turn away from doing them good, when their City was taken by Titus; unless it be to be understood of a national conversion of the Jews, not yet effected.

My spirit which shall beget in them a dread of me, so as they shall not depart from me, Hence some conclude well that when once the body of the Jews shall be converted, they shall never again apos[illegible: 1 letter]atize from God. It may well from hence be concluded that both Conversion unto God, and perseverance in the wayes of God are the gifts of God, we are kept by the power of God, through faith unto Salvation.

Marginal references: chap. 31.31.; Heb. from a[illegible: 1 letter] to [illegible: 1 word].

41 Yea, I will rejoice over them, to do them good , and I will plant them in this land assuredly, with my whole heart and with my whole soul .

I will not onely do them good, but I will take pleasure, and [illegible: 1 word] in doing them good, and I will

certainly bring them to this Land, and constantly and freely do them good when they shall be there.

Marginal references: Zeph. 3.12.; chap. 24.6. Amos 9.15.; Heb. in t[illegible: 2 letters]th or s[illegible: 1 letter]a[illegible: 1 letter]ility.

42 For thus saith the LORD, Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them .

You shall find me as true to my promises, as you have found me to my threatnings.

44 Men shall buy fields for money, and subscribe evidences and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah and in the cities of the mountains, and in the cities of the valley, and in the cities of the south, for I will cause their captivity to return, saith the LORD .

Now, Ieremiah, thou understandest wherefore I commanded thee to buy the Field offered thee by Hanameel in Anathot ▪ in the lot of Benjamin, it was to assure thee, that though at present the Chaldeans shall prevail against Ierusalem, and the Jews shall be carried into captivity, and the Jews shall neither buy nor sell here at present, yet fields shall here be bought again; men shall buy and sell▪ and seal evidences in all parts of I[illegible: 1 letter]dae[illegible: 1 letter], as they were wont to do in former times, for they shall return again out of the captivity of Babylon into their own Land, and have commerce one with another as formerly.

Marginal references: chap. 1[illegible: 1 letter].2[illegible: 1 letter].; chap. 33.[illegible: 2 letters] 11, 26.

Jer 32:1-5 The time and the circumstances of the following message from God. - The message came to Jeremiah in the tenth year of Zedekiah, i.e., in the eighteenth year of Nebuchadrezzar (cf. Jer 25:1 and Jer 52:12), when the army of the king of Babylon was besieging Jerusalem, and Jeremiah was kept in confinement in the fore-court of the royal palace. These historical data are inserted (Jer 32:2-5) in the form of circumstantial clauses: 'ואז חיל וגו, "for at that time the army of the king of Babylon was besieging Jerusalem." The siege had begun in the ninth year of Zedekiah (Jer 39:1; Jer 52:4), and was afterwards raised for a short time, in consequence of the approach of an auxiliary corps of Egyptians; but, as soon as these had been defeated, it was resumed (Jer 37:5, Jer 37:11). Jeremiah was then kept confined in the court of the prison of the royal palace (cf. Neh 3:25), "where Zedekiah, king of Judah, had imprisoned him, saying: Why dost thou prophesy, 'Thus saith the Lord, Behold, I will give this city into the hand of the king of Babylon, so that he shall take it; Jer 32:4. And Zedekiah, the king of Judah, shall not escape out of the hand of the Chaldeans, but shall assuredly be delivered into the hand of the king of Babylon, and his mouth shall speak with his mouth, and his eyes shall behold his eyes; Jer 32:5. And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the Lord. Though ye fight with the Chaldeans, ye shall not succeed?'" - We have already found an utterance of like import in Jer 21:1-14, but that is not here referred to; for it was fulfilled at the beginning of the siege of Jerusalem, and did not bring on Jeremiah the consequences mentioned here. From Jer 37 we learn that Jeremiah, during the siege of Jerusalem, on till the time when it was raised through the approach of the Egyptian army, had not been imprisoned, but went freely in and out among the people (Jer 37:4.). Not till during the temporary raising of the siege, when he wanted to go out of the city into the land of Benjamin, was he seized and thrown into a dungeon, on the pretence that he intended to go over to the Chaldeans. There he remained many days, till King Zedekiah ordered him to be brought, and questioned him privately as to the issue of the conflict; when Jeremiah replied, "Thou shalt be delivered into the hand of the king of Babylon." On this occasion Jeremiah complained to the king of his imprisonment, and requested that he might not be sent back into the dungeon, where he must soon perish; the king then ordered him (Jer 37:11-21) to be taken into the court of the prison-house (חצר , Jer 37:21), where he remained in confinement till the city was taken (Jer 38:13, Jer 38:28; Jer 39:14). The statement in our verses as to the cause of this imprisonment does not contradict, but agrees with the notice in Jer 37, as soon as we perceive that this account contains merely a brief passing notice of the matter. The same holds true of the utterance of the prophet in Jer 32:3-5. Jeremiah, even at the beginning of the siege (Jer 21:3.), had sent a message of similar import to the king, and repeated the same afterwards: Jer 34:3-5; Jer 37:17; Jer 38:17-23. The words of our verses are taken from these repeated utterances; Jer 32:4 agrees almost verbatim with Jer 34:3; and the words, "there shall he remain עד־פּקדי אתו, till I regard him with favour," are based upon the clearer utterance as to the end of Zedekiah, Jer 34:4-5. - The circumstances under which Jeremiah received the following commission from the Lord are thus exactly stated, in order to show how little prospect the present of the kingdom of Judah offered for the future, which was portrayed by the purchase of the field. Not only must the kingdom of Judah inevitably succumb to the power of the Chaldeans, and its population go into exile, but even Jeremiah is imprisoned, in so hopeless a condition, that he is no longer sure of his life for a single day.

Jer 32:6-7 The purchase of the field. - In Jer 32:6, the introduction, which has been interrupted by long parentheses, is resumed with the words, "And Jeremiah said," etc. The word of the Lord follows, Jer 32:7. The Lord said to him: "Behold, Hanameël, the son of Shallum, thine uncle, cometh to thee, saying, 'Buy thee my field at Anathoth, for thou hast the redemption-right to purchase it.' " According to a mode of construction common elsewhere, דּדך might be taken as in apposition to חנמאל: "Hanameël, son of Shallum, thine uncle." But Jer 32:8, Jer 32:9, in which Jeremiah calls Hanameël בּן־דּדי, son of my uncle, show that דּדך is in apposition to שׁלּם: "son of Shallum, [who is] thine uncle." The right of redemption consisted in this, that if any one was forced through circumstances to sell his landed property, the nearest blood-relation had the right, or rather was obliged, to preserve the possession for the family, either through pre-emption, or redemption from the stranger who had bought it (Lev 25:25). For the land which God had given to the tribes and families of Israel for a hereditary possession could not be sold, so as to pass into the hands of strangers; and for this reason, in the year of jubilee, what had bee sold since the previous jubilee reverted, without payment of any kind, to the original possessor or his heirs. (Cf. Lev 25:23-28, and Keil’s Bibl. Archäol. ii. §141, p. 208ff.)

Jer 32:8-9

What had been announced to the prophet by God took place. Hanameël came to him, and offered him his field for sale. From this Jeremiah perceived that the proposed sale was the word of the Lord, i.e., that the matter was appointed by the Lord. Jer 32:9. Jeremiah accordingly bought the field, and weighed out to Hanameël "seven shekels and ten the silver" (הכּסף is definite, as being the amount of money asked as price of purchase). But the form of expression is remarkable: "seven shekels and ten" instead of "seventeen" (שׁבעה ועשׂרת שׁקלי הכּסף). The Chaldee consequently has "seven manehs and ten shekels of silver;" and J. D. Michaelis supposes that the seven shekels which are first named, and are separated from the ten, were shekels of gold: "seven shekels of gold, and seven shekels of silver." But both assumptions are gratuitous, and perhaps only inferences, not merely from the unusual separation of the numerals, but likewise from the fact that seventeen silver shekels (less than two pounds sterling) was too small a price for an arable field. The supposition of Hitzig has more in its favour, that the mode of expression "seven shekels and ten (shekels) of silver" was a law form. Some have sought to explain the smallness of the price on the ground that the seller was compelled to part with his property through poverty, and that the land had become depreciated in consequence of the war. Both may be true; but, as Nägelsbach has already remarked, neither explains the smallness of the price. For instances have very properly been adduced from Roman history (Livy, xxvi. 11, and Florus, ii. 6) which show that occupation of a country by an enemy did not lessen the value of ground-property. It is rather to be taken into consideration, that in the first place we do not know the real value of arable land among the Hebrews; and secondly, the sale of portions of land was, correctly speaking, only the sale of the harvests up till the year of jubilee, for then the property returned to the former possessor of his heirs. In the case of a sale, then, the nearer the jubilee-year, the smaller must be the price of purchase in the alienation of the land.

Jer 32:10-15

The purchase was concluded in full legal form. "I wrote it (the necessary terms) in the letter (the usual letter of purchase), and sealed it, and took witnesses, and weighed out the money on the balance" (it was then and still is the custom in the East to weigh money). חתם means here, not to append a seal instead of subscribing the name, or for attestation (cf. 1Ki 21:8; Neh 10:1; 2), but to seal up, make sure by sealing (Isa 29:11, etc.). For, from Jer 32:11, Jer 32:12, we perceive that two copies of the bill of purchase were prepared, one sealed up, and the other open; so that, in case the open one were lost, or were accidentally or designedly injured or defaced, a perfect original might still exist in the sealed-up copy. Then "Jeremiah took the bill of purchase, the sealed one," - the specification and the conditions - "and the open one." The words המּצוה והחקּים are in apposition with 'את־ספר וגו. The Vulgate renders stipulationes et rata; Jerome, stipulatione rata, which he explains by stipulationibus et sponsionibus corroborata. מצוה, usually "a command, order," is probably employed here in the general sense of "specification," namely, the object and the price of purchase; חקּים, "statutes," the conditions and stipulations of sale. The apposition has the meaning, "containing the agreement and the conditions." Both copies of this bill, the prophet-before the eyes of Hanameël, his cousin (דּדי, either in the general sense of a near relation, since the relationship has been stated exactly enough already, or בּן־ has been inadvertently omitted), and before the eyes of, i.e., in the presence of "the witnesses, who wrote in the letter of purchase," i.e., had subscribed it as witnesses in attestation of the matter, and in the eyes of all the Jews who were sitting in the court of the prison, and in whose presence the transaction had been concluded - delivered up to his attendant Baruch, son of Nerijah, the son of Mahsejah, with the words, Jer 32:14 : "Thus saith Jahveh of hosts, the God of Israel: Take these letters, this sealed-up letter of purchase and this open letter, and put them into an earthen vessel, that they may remain a long time there. Jer 32:15. For thus saith Jahveh of hosts, the God of Israel: Houses, and fields, and vineyards shall still be bought in this land." - The second utterance of the Lord (Jer 32:15) declares the reason why the letters were to be preserved in an earthen vessel, in order to protect them from damp, decay, and destruction, namely, because one could make use of them afterwards, when sale of property would still be taking place. There is also implied the intimation, that the present desolation of the land and the transportation of its inhabitants will only last during their time; and then the population of Judah will return, and enter again on the possession of their land. The purchase of the field on the part of Jeremiah had this meaning; and for the sake of this meaning it was announced to him by God, and completed before witnesses, in the presence of the Jews who happened to be in the court of the prison.

Jer 32:16-18 The prayer of Jeremiah. - Although Jeremiah has declared, in the words of the Lord, Jer 32:14., the meaning of the purchase of the field to the witnesses who were present at the transaction, yet the intimation that houses, fields, and vineyards would once more be bought, seemed so improbable, in view of the impending capture and destruction of Jerusalem by the Chaldeans, that he betakes himself to the Lord in prayer, asking for further disclosures regarding the future of the people and the land, less for his own sake than for that of the people, who could with difficulty rise to such confidence of faith. The prayer runs thus, Jer 32:17 : "Ah, Lord Jahveh! behold, Thou hast made the heaven and the earth by Thy great power and Thine outstretched arm; to Thee nothing is impossible. Jer 32:18. Thou showest mercy unto thousands, and repayest the iniquity of fathers into the bosom of their children after them, Thou great and mighty God, whose name is Jahveh of hosts. Jer 32:19. Great in counsel and mighty in deed, whose eyes are open to all the ways of the children of men, to give unto every one according to his ways, and according to the fruit of his works: Jer 32:20. Thou who didst signs and wonders in the land of Egypt until this day, both in Israel and among [other] men, and madest for Thyself a name, as it is this day; Jer 32:21. And didst lead Thy people Israel out of the land of Egypt with signs and wonders, and with strong hand and outstretched arm, and with great terror, Jer 32:22. And didst give them this land, which Thou hast sworn to their fathers to give them, a land flowing with milk and honey; Jer 32:23. And they came and took possession of it, but they hearkened not to Thy voice and walked not in Thy law: all that Thou commandedst them to do they did not, therefore didst Thou cause all this evil to come against them. Jer 32:24. Behold, the besiegers’ mounds are come to the city, to take it, and the city will be given into the hands of the Chaldeans, who fight against it, because of the sword, hunger, and pestilence; and what Thou didst speak is come to pass, and, behold, Thou seest it. Jer 32:25. Yet Thou hast said to me, O Lord Jahveh, 'Buy thee the field for money, and take witnesses,' while the city is being delivered into the hands of the Chaldeans."

This prayer contains a laudation of the omnipotence of the Lord and the justice of His dealing among all men (Jer 32:17-19), and especially in the guidance of the people Israel (Jer 32:20-23), with the view of connecting with it the question, how the divine command to buy the field is to be reconciled with the decreed deliverance of the city into the power of the Chaldeans (Jer 32:24, Jer 32:25). Jer 32:17. God proclaims His omnipotence in the creation of the heaven and the earth, cf. Jer 27:5. From this it is plain that nothing is too wonderful for God, i.e., is impossible for Him, Gen 18:14. As Creator and Ruler of the world, God exercises grace and justice. The words of Jer 32:18 are a reminiscence and free imitation of the passages Exo 20:5. and Jer 34:7, where the Lord so depicts His dealings in the guidance of men. To "recompense iniquity into the bosom" (see Isa 65:6, cf. Psa 79:12), i.e., to pour into the bosom of the garment the reward for iniquity, so that it may be carried away and borne; cf. Rth 3:15; Pro 17:23. "The great and mighty God," as in Deu 10:17. On "Jahveh of hosts is His name," cf. Jer 10:16; Jer 31:35. שׁמו is to be explained thus: "O Thou great God, whose name is Jahveh of hosts."

Jer 32:19

God shows His greatness and might in the wisdom with which He regards the doings of men, and in the power with which He executes His decrees, so as to recompense to every one according to his deeds. On 19 a cf. Isa 28:29; Psa 66:5. "To give to every one," etc., is repeated, word for word, from Jer 17:10.

Jer 32:20-22

The Lord has further shown this omnipotence and righteousness in His guidance of Israel, in His leading them out of Egypt with wonders and signs; cf. Deu 6:22; Deu 34:11. "Until this day" cannot mean that the wonders continue in Egypt until this day - still less, that their glorious remembrance continues till this day (Calvin, Rosenmüller, etc.). Just as little can we connect the words with what follows, "until this day, in Egypt and among men," as Jerome supposed; although the idea et in Israel et in cunctis mortalibus quotidie tua signa complentur is in itself quite right. Logically considered, "until this day" belongs to the verb. 'ושׂמתּ וגו, and the construction is pregnant, as in Jer 11:7 : "Thou hast done wonders in Egypt, and hast still been doing them until this day in Israel and among other men." "Men," in contrast to "Israel," are mankind outside of Israel - other men, the heathen; on the expression, cf. Jdg 18:7; Isa 43:4; Psa 73:5. "As at this day:" cf. Jer 11:5; Jer 25:18. Through signs and wonders the Lord wrought, leading Israel out of Egypt, and into the land of Canaan, which had been promised to their fathers. Jer 32:21 is almost exactly the same as Deu 26:8, cf. Deu 4:34. מורא refers to the terror spread among the neighbouring nations, Exo 15:14., by the wonders, especially the slaying of the first-born among the Egyptians, Exo 12:30., and the miracle at the Red Sea. On "a land flowing with milk and honey," cf. Exo 3:8.

Jer 32:23-25

These wonders of grace which the Lord wrought for His people, Israel requited with base unthankfulness. When they had got into possession of the land, they did not listen to the voice of their God, and did the reverse of what He had commanded. (The Kethib בתרותך might be read as a plural. But since תּורה in the plural is always written elsewhere תּורת (cf. Gen 26:5; Exo 16:28; Exo 18:20; Lev 26:46, etc.), and the omission of the י in plural suffixes is unusual (cf. Jer 38:22), the word rather seems to have been incorrectly written for בּתורתך (cf. Jer 26:4; Jer 44:10, Jer 44:23), i.e., the w seems to have been misplaced. Therefore the Lord brought on them this great calamity, the Chaldean invasion (תּקרא for תּקרה); cf. Jer 13:22, Deu 31:29. With this thought, the prophet makes transition to the questions addressed to the Lord, into which the prayer glides. In Jer 32:24, the great calamity is more fully described. The ramparts of the besieging enemy have come to the city (בּוא with acc.), to take it, and the city is given (נתּנה, prophetic perfect) into the hands of the Chaldeans. "Because of the sword;" i.e., the sword, famine, and pestilence (cf. Jer 14:16; Jer 25:16, etc.) bring them into the power of the enemy. "What Thou spakest," i.e., didst threaten through the prophets, "is come to pass; and, behold, Thou seest it (viz., what has happened), and yet (ואתּה adversative) Thou sayest to me, 'Buy the field,' " etc. The last clause, 'והעיר נ, is a "circumstantial" one, and is not a part of God’s address, but is added by Jeremiah in order to give greater prominence to the contrast between the actual state of matters and the divine command regarding the purchase. The prayer concludes with this, which is for men an inexplicable riddle, not (as Nägelsbach thinks) for the purpose of leaving to the reader the solution of the problem, after all aids have been offered him - for Jeremiah would not need to direct his question to God for that purpose - but in order to ask from God an explanation regarding the future. This explanation immediately follows in the word of the Lord, which, from Jer 32:26 onwards, is addressed to the prophet.

Jer 32:26-37 The answer of the Lord. - Behold, I am Jahveh, the God of all flesh; is there anything impossible to me? Jer 32:28. Therefore, thus saith Jahveh: Behold, I give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar, the king of Babylon, that he may take it. Jer 32:29. The Chaldeans that fight against this city shall come, and shall set fire to this city, and burn it and the houses on whose roofs you have burned incense to Baal and poured out libations to other gods, to provoke me. Jer 32:30. For the children of Israel and the children of Judah have done only what is evil in mine eyes from their youth; for the children of Israel have only provoked me with the work of their hands, saith Jahveh. Jer 32:31. For this city has been to me a burden upon mine anger and upon my wrath from the day that it was built till this day, that I might remove it from before my face;] Jer 32:32. Because of all the wickedness of the children of Israel and the children of Judah, which they have done, to provoke me-they, their kings, their princes, their priests, and their prophets, the men of Judah and the inhabitants of Jerusalem. Jer 32:33. They turned to me the back and not the face; and though they were constantly being taught, they would not hear so as to receive instruction. Jer 32:34. And they placed their abominations in the house which is called by my name, in order to defile it; Jer 32:35. And built high places to Baal in the valley of Ben-hinnom, to devote their sons and their daughters of Moloch-which I did not command them, nor did it come into my mind that they would do such abomination-that they might lead Judah to sin. Jer 32:36. And now, therefore, thus saith Jahveh, the God of Israel, concerning this city, of which ye say, 'It shall be delivered into the hand of the king of Babylon, through the sword, famine, and pestilence:' Jer 32:37. Behold, I shall gather them out of all lands whither I have driven them in my wrath, and in mine anger, and in great rage, and shall bring them back to this place, and make them dwell safely. Jer 32:38. And they shall be my people, and I will be their God. Jer 32:39. And I will give them one heart and one way, to fear me always, for good to them and to their children after them. Jer 32:40. And I will make with them an everlasting covenant, that I shall not turn aside form doing them good; and I will put my fear in their heart, that they may not depart from me. Jer 32:41. And I shall rejoice over them, to do them good, and shall plant them in this land, in truth, with my whole heart and my whole soul. Jer 32:42. For thus saith Jahveh: 'Just as I have brought all this great evil on this people, so shall I bring on them all the good of which I speak regarding them.' Jer 32:43. And fields shall be bought in this land, of which ye say, It is a desolation, without man or beast, and it is given into the hand of the Chaldeans. Jer 32:44. They shall buy fields for money, and write it in the letter, and seal it up, and take witnesses, in the land of Benjamin, and in the places round Jerusalem, and in the cities of Judah, and in the cities of the hill-country, and in the cities of the plain, and in the cities of the south; for I shall turn again their captivity, saith Jahveh."

The Lord replies to the three points touched on in the prayer of the prophet. First, in Jer 32:27, He emphatically confirms the acknowledgment that to Him, as Creator of heaven and earth, nothing is impossible (Jer 32:17), and at the same time points out Himself as the God of all flesh, i.e., the God on whom depend the life and death of all men. This description of God is copied from Num 16:22; Num 27:16, where Jahveh is called "the God of the spirits of all flesh." "All flesh" is the name given to humanity, as being frail and perishing. - Then God reaffirms that Jerusalem will be given into the hand of Nebuchadrezzar, and be burned by the Chaldeans (Jer 32:28.), because Israel and Judah have always roused His wrath by their idolatry and rebellion against His commands (Jer 32:30-35). The substance of these verses has been often given before. On והצּיתוּ cf. Jer 21:10; Jer 37:8; on אשׁר  cf. Jer 19:13 with Jer 7:9, Jer 7:18. The mention of the children of Israel in connection with the children of Judah is not to be understood as if the destruction of Jerusalem was partly owing to the former; but it is here made, to signify that Judah can expect no better fate than the Israelites, whose kingdom has been destroyed long before, and who have for a long time now been driven into exile. היוּ, "they were only doing," i.e., doing nothing else than what is displeasing to the Lord. In Jer 32:30 "the children of Israel" is a designation of the whole covenant people. The whole sentence has reference to Deu 31:29. "The work of their hands" is not the idols, but signifies the whole conduct and actions of the people. Jer 32:31. The difficult construction היתה־לּי...על־אפּי is most easily explained from the employment of היה על with reference to the superincumbency of a duty or burden lying on one. "This city became to me a burden on my wrath," an object which lay upon my wrath, called it forth. No other explanation can be vindicated. The passages Jer 52:3 and 2Ki 24:3, 2Ki 24:20, are of a different character, and the meaning juxta, secundum for על, after 2Ki 6:14 (Hitzig), is quite unsuitable. The words, "from the day when it was built," are not to be referred to the earliest founding of Jerusalem, but to that time when the Israelites first built it; and even in reference to this, they are not to be pressed, but to be viewed as a rhetorically strong expression for, "from its earliest times." Even so early as David’s time, opposition against Jahveh showed itself in the conspiracy of Absalom; and towards the end of Solomon’s reign, idolatry had been introduced into Jerusalem, 1Ki 11:5. After the words "to remove it from before my face," there follows once more, in Jer 32:32, the reason of the rejection; cf. Jer 7:12; Jer 11:17, and for enumeration of the several classes of the population, Jer 2:26; Jer 17:25. The sins are once more specified, Jer 32:33-35; in Jer 32:33, as a stiff-necked departure from God, and in Jer 32:34. the mention of the greatest abomination of idolatry, the setting up of idols in the temple, and of the worship of Moloch. With 33 a cf. Jer 2:27. The inf. abs. ולמּד stands with special emphasis instead of the finite tense: though they were taught from early morn, yet they were inattentive still. On this point cf. Jer 2:13, Jer 2:25; Jer 25:3-4. On לקחת מוּסר cf. Jer 17:23; Jer 7:28. Jer 32:34, Jer 32:35 are almost identical with Jer 7:30-31. לעשׂות וגו does not belong to the relative clause אשׁר לא וגו' (Nägelsbach), but is parallel to להעביר וגו', continuing the main clause: "that they should commit these abominations, and thereby cause Judah to sin," i.e., bring them into sin and guilt. החטי with א dropped; see Jer 19:15. - After setting forth the sin for which Judah had drawn on herself the judgment through the Chaldeans, the Lord proclaims, Jer 32:36., the deliverance of the people from exile, and their restoration; thus He answers the question which had been put to Him, Jer 32:25. ועתּה, "but now," marks what follows as the antithesis to what precedes. "Therefore, thus saith Jahveh," in Jer 32:36, corresponds to the same words in Jer 32:28. Because nothing is impossible to the Lord, He shall, as God of Israel, gather again those who have been scattered through every land, and bring them back into their own country. "To this city," - namely, of which ye speak. The suffix of מקבּצם refers to העיר, whose inhabitants are meant. Jerusalem, as the capital, represents the whole kingdom. "The dispersed" are thus, in general, the inhabitants of Judah. Hence, too, from the nature of the case, "this place" is the kingdom of Judah. On this point cf. Eze 36:11, Eze 36:33; Hos 11:11.

Jer 32:38-44

Jer 32:38, Jer 32:39 are to be understood like Jer 31:33. They must in very deed become the people of the Lord, for God gives them one heart and one way of life, to fear Him always, i.e., through His Spirit He renews and sanctifies them (Jer 31:33; Jer 24:7; Jer 11:19). "One heart and one way" that they may all with one mind and in one way fear me, no longer wander through many wicked ways (Jer 26:3; Isa 53:6). יראה is an infinitive, as often in Deut., e.g., Jer 4:10, from which the whole sentence has been derived, and Jer 6:24, to which the expression לטוב להם points. The everlasting covenant which the Lord wishes to conclude with them, i.e., the covenant-relationship which He desires to grant them, is, in fact, the new covenant, Jer 31:33. Here, however, only the eternal duration of it is made prominent, in order to comfort the pious in the midst of their present sufferings. Consequently, only the idea of the עולם is mainly set forth: "that I shall not turn away from them, to do them good - no more withdraw from them my gracious benefits;" but the uninterrupted bestowal of these implies also faithfulness to the Lord on the part of the people. The Lord desires to establish His redeemed people in this condition by putting His fear in their heart, namely, through His Spirit; see Jer 31:33-34. ושׂשׂתּי, "And I shall rejoice over them, by doing them good," as was formerly the case (Deu 28:63), and is again to be, in time to come. בּאמת, in truth, properly, "in faithfulness." This expression is strengthened by the addition, "with my whole heart and my whole soul." - So much for the promise of restoration and renewal of the covenant people. This promise is confirmed, Jer 32:42-44, by the assurance that the accomplishment of deliverance shall follow as certainly as the decree of the calamity has done; the change is similar to that in Jer 31:38. Finally, Jer 32:43, Jer 32:44, there is the application made of this to the purchase of the field which the prophet had been commanded to fulfil; and the signification of this purchase is thus far determined, that after the restoration of Judah to their own land, fields shall once more be bought in full legal form: with this, the discourse returns to its starting-point, and finishes. The article is used generically in השׂדה; hence, on the repetition of the thought, Jer 32:44, the plural שׂדות is employed instead. The enumeration of the several regions of the kingdom, as in Jer 17:26, is a rhetorical individualization for strengthening the thought. The land of Benjamin is here made prominent in relation to the field purchased by Jeremiah at Anathoth in the land of Benjamin. The final sentence 'כּי אשׁיב  also serves for further proof. The Hiphil in this expression does not mean the same as the usual אשׁוּב: "I turn the captivity," i.e., I change the adversity into prosperity. השׁיב expresses restitutio in statum incolumitatis seu integritatis more plainly than שׁוּב - not merely the change of misfortune or misery; but it properly means, to lead back or restore the captivity, i.e., to remove the condition of adversity by restoration of previous prosperity. The expression is analogous to קומם or בּנה חרבות, to build or raise ruins, Isa 44:26; Isa 58:12; Isa 61:4, and קומם שׁממות, to raise up desolate places, Isa 61:4, which does not mean to restore ruins or desolate places, but to build them up into inhabitable places (cf. Isa 61:4), to remove ruins or desolations by the building and restoration of cities.

Judgments Predicted; Jeremiah Imprisoned. (b. c. 589.)

1 The word that came to Jeremiah from the Lord in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar. 2 For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house. 3 For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the Lord , Behold, I will give this city into the hand of the king of Babylon, and he shall take it; 4 And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; 5 And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the Lord : though ye fight with the Chaldeans, ye shall not prosper. 6 And Jeremiah said, The word of the Lord came unto me, saying, 7 Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. 8 So Hanameel mine uncle's son came to me in the court of the prison according to the word of the Lord , and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord . 9 And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver. 10 And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. 11 So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open: 12 And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. 13 And I charged Baruch before them, saying, 14 Thus saith the Lord of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days. 15 For thus saith the Lord of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.

It appears by the date of this chapter that we are now coming very nigh to that fatal year which completed the desolations of Judah and Jerusalem by the Chaldeans. God's judgments came gradually upon them, but, they not meeting him by repentance in the way of his judgments, he proceeded in his controversy till all was laid waste, which was in the eleventh year of Zedekiah; now what is here recorded happened in the tenth. The king of Babylon's army had now invested Jerusalem and was carrying on the siege with vigour, not doubting but in a little time to make themselves masters of it, while the besieged had taken up a desperate resolution not to surrender, but to hold out to the last extremity. Now,

I. Jeremiah prophesies that both the city and the court shall fall into the hands of the king of Babylon. He tells them expressly that the besiegers shall take the city as a prize, for God, whose city it was in a peculiar manner, will give it into their hands and put it out of his protection (v. 3),—that, though Zedekiah attempt to make his escape, he shall be overtaken, and shall be delivered a prisoner into the hands of Nebuchadnezzar, shall be brought into his presence, to his great confusion and terror, he having made himself so obnoxious by breaking his faith with him, he shall hear the king of Babylon pronounce his doom, and see with what fury and indignation he will look upon him (His eyes shall behold his eyes, v. 4),—that Zedekiah shall be carried to Babylon, and continue a miserable captive there, until God visit him, that is, till God put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to his days by putting out his eyes. Note, Those that live in misery may be truly said to be visited in mercy when God by death takes them home to himself. And, lastly, he foretels that all their attempts to force the besiegers from their trenches shall be ineffectual: Though you fight with the Chaldeans, you shall not prosper; how should they, when God did not fight for them? v. 5. See ch. xxxiv. 2, 3.

II. For prophesying thus he is imprisoned, not in the common gaol, but in the more creditable prison that was within the verge of the palace, in the king of Judah's house, and there not closely confined, but in custodia libera—in the court of the prison, where he might have good company, good air, and good intelligence brought him, and would be sheltered from the abuses of the mob; but, however, it was a prison, and Zedekiah shut him up in it for prophesying as he did, v. 2, 3. So far was he from humbling himself before Jeremiah, as he ought to have done (2 Chron. xxxvi. 12), that he hardened himself against him. Though he had formerly so far owned him to be a prophet as to desire him to enquire of the Lord for them (ch. xxi. 2), yet now he chides him for prophesying (v. 3), and shuts him up in prison, perhaps not with design to punish him any further, but only to restrain him from prophesying any further, which was crime enough. Silencing God's prophets, though it is not so bad as mocking and killing them, is yet a great affront to the God of heaven. See how wretchedly the hearts of sinners are hardened by the deceitfulness of sin. Persecution was one of the sins for which God was now contending with them, and yet Zedekiah persists in it even now that he was in the depth of distress. No providences, no afflictions, will of themselves part between men and their sins, unless the grace of God work with them. Nay, some are made worse by those very judgments that should make them better.

III. Being in prison, he purchases from a near relation of his a piece of ground that lay in Anathoth, v. 6, 7, &c.

1. One would not have expected, (1.) That a prophet should concern himself so far in the business of this world; but why not? Though ministers must not entangle themselves, yet they may concern themselves in the affairs of this life. (2.) That one who had neither wife nor children should buy land. We find (ch. xvi. 2) that he had no family of his own; yet he may purchase for his own use while he lives, and leave it to the children of his relations when he dies. (3.) One would little have thought that a prisoner should be a purchaser; how should he get money beforehand to buy land with? It is probably that he lived frugally, and saved something out of what belonged to him as a priest, which is no blemish at all to his character; but we have no reason to think that the people were kind, or that his being beforehand was owing to their generosity. Nay, (4.) It was most strange of all that he should buy a piece of land when he himself knew that the whole land was now to be laid waste and fall into the hands of the Chaldeans, and then what good would this do him? But it was the will of God that he should buy it, and he submitted, though the money seemed to be thrown away. His kinsman came to offer it to him; it was not of his own seeking; he coveted not to lay house to house and field to field, but Providence brought it to him, and it was probably a good bargain; besides, the right of redemption belonged to him (v. 8), and if he refused he would not do the kinsman's part. It is true he might lawfully refuse, but, being a prophet, in a thing of this nature he must do that which would be for the honour of his profession. It became him to fulfil all righteousness. It was land that lay within the suburbs of a priests' city, and, if he should refuse it, there was danger lest, in these times of disorder, it might be sold to one of another tribe, which was contrary to the law, to prevent which it was convenient for him to buy it. It would likewise be a kindness to his kinsman, who probably was at this time in great want of money. Jeremiah had but a little, but what he had he was willing to lay out in such a manner as might tend most to the honour of God and the good of his friends and country, which he preferred before his own private interests.

2. Two things may be observed concerning this purchase:—

(1.) How fairly the bargain was made. When Jeremiah knew by Hanameel's coming to him, as God had foretold he would, that it was the word of the Lord, that it was his mind that he should make this purchase, he made no more difficulty of it, but bought the field. And, [1.] He was very honest and exact in paying the money. He weighted him the money, did not press him to take it upon his report, though he was his near kinsman, but weighed it to him, current money. It was seventeen shekels of silver, amounting to about forty shillings of our money. The land was probably but a little field and of small yearly value, when the purchase was so low; besides, the right of inheritance was in Jeremiah, so that he had only to buy out his kinsman's life, the reversion being his already. Some think this was only the earnest of a greater sum; but we shall not wonder at the smallness of the price if we consider what scarcity there was of money at this time and how little lands were counted upon. [2.] He was very prudent and discreet in preserving the writings. They were subscribed before witnesses. One copy was sealed up, the other was open. One was the original, the other the counterpart; or perhaps that which was sealed up was for his own private use, the other that was open was to be laid up in the public register of conveyances, for any person concerned to consult. Due care and caution in things of this nature might prevent a great deal of injustice and contention. The deeds of purchase were lodged in the hands of Baruch, before witnesses, and he was ordered to lay them up in an earthen vessel (an emblem of the nature of all the securities this world can pretend to give us, brittle things and soon broken), that they might continue many days, for the use of Jeremiah's heirs, after the return out of captivity; for they might then have the benefit of this purchase. Purchasing reversions may be a kindness to those that come after us, and a good man thus lays up an inheritance for his children's children.

(2.) What was the design of having this bargain made. It was to signify that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in this land, v. 15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. Note, It concerns ministers to make it to appear in their whole conversation that they do themselves believe that which they preach to others; and that they may do so, and impress it the more deeply upon their hearers, they must many a time deny themselves, as Jeremiah did in both these instances. God having promised that this land should again come into the possession of his people, Jeremiah will, on behalf of his heirs, put in for a share. Note, It is good to manage even our worldly affairs in faith, and to do common business with an eye to the providence and promise of God. Lucius Florus relates it as a great instance of the bravery of the Roman citizens that in the time of the second Punic war, when Hannibal besieged Rome and was very near making himself master of it, a field on which part of his army lay, being offered to sale at that time, was immediately purchased, in a firm belief that the Roman valour would raise the siege, lib. ii. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion's interests, which will undoubtedly be the prevailing interests at last? Non si male nunc et olim sic erit—Though now we suffer, we shall not suffer always.

Jeremiah's Prayer. (b. c. 589.)

16 Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the Lord , saying, 17 Ah Lord God ! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee: 18 Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the Lord of hosts, is his name, 19 Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings: 20 Which hast set signs and wonders in the land of Egypt, even unto this day, and in Israel, and among other men; and hast made thee a name, as at this day; 21 And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror; 22 And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey; 23 And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them: 24 Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest it. 25 And thou hast said unto me, O Lord God , Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.

We have here Jeremiah's prayer to God upon occasion of the discoveries God had made to him of his purposes concerning this nation, to pull it down, and in process of time to build it up again, which puzzled the prophet himself, who, though he delivered his messages faithfully, yet, in reflecting upon them, was greatly at a loss within himself how to reconcile them; in that perplexity he poured out his soul before God in prayer, and so gave himself ease. That which disturbed him was not the bad bargain he seemed to have made for himself in purchasing a field that he was likely to have no good of, but the case of his people, for whom he was still a kind and faithful intercessor, and he was willing to hope that, if God had so much mercy in store for them hereafter as he had promised, he would not proceed with so much severity against them now as he had threatened. Before Jeremiah went to prayer he delivered the deeds that concerned his new purchase to Baruch, which may intimate to us that when we are going to worship God we should get our minds as clear as may be from the cares and incumbrances of this world. Jeremiah was in prison, in distress, in the dark about the meaning of God's providences, and then he prays. Note, Prayer is a salve for every sore. Whatever is a burden to us, we may by prayer cast it upon the Lord and then be easy.

In this prayer, or meditation,

I. Jeremiah adores God and his infinite perfections, and gives him the glory due to his name as the Creator, upholder, and benefactor, of the whole creation, thereby owning his irresistible power, that he can do what he will, and his incontestable sovereignty, that he may do what he will, v. 17-19. Note, When at any time we are perplexed about the particular methods and dispensations of Providence it is good for us to have recourse to our first principles, and to satisfy ourselves with the general doctrines of God's wisdom, power, and goodness. Let us consider, as Jeremiah does here, 1. That God is the fountain of all being, power, life, motion, and perfection: He made the heaven and the earth with his outstretched arm; and therefore who can control him? Who dares contend with him? 2. That with him nothing is impossible, no difficulty insuperable: Nothing is too hard for thee. When human skill and power are quite nonplussed, with God are strength and wisdom sufficient to master all the opposition. 3. That he is a God of boundless bottomless mercy; mercy is his darling attribute; it is his goodness that is his glory: "Thou not only art kind, but thou showest lovingkindness, not to a few, to here and there one, but to thousands, thousands of persons, thousands of generations." 4. That he is a God of impartial and inflexible justice. His reprieves are not pardons, but if in mercy he spares the parents, that they may be led to repentance, yet such a hatred has he to sin, and such a displeasure against sinners, that he recompenses their iniquity into the bosom of their children, and yet does them no wrong; so hateful is the unrighteousness of man, and so jealous of its own honour is the righteousness of God. 5. That he is a God of universal dominion and command: He is the great God, for he is the mighty God, and might among men makes them great. He is the Lord of hosts, of all hosts, that is his name, and he answers to his name, for all the hosts of heaven and earth, of men and angels, are at his beck. 6. That he contrives every thing for the best, and effects every thing as he contrived it: He is great in counsel, so vast are the reaches and so deep are the designs of his wisdom; and he is mighty in doing, according to the counsel of his will. Now such a God as this is not to be quarrelled with. His service is to be constantly adhered to and all his disposals cheerfully acquiesced in.

II. He acknowledges the universal cognizance God takes of all the actions of the children of men and the unerring judgment he passes upon them (v. 19): Thy eyes are open upon all the sons of men, wherever they are, beholding the evil and the good, and upon all their ways, both the course they take and every step they take, not as an unconcerned spectator, but as an observing judge, to give every one according to his ways and according to his deserts, which are the fruit of his doings; for men shall find God as they are found of him.

III. He recounts the great things God had done for his people Israel formerly. 1. He brought them out of Egypt, that house of bondage, with signs and wonders, which remain, if not in the marks of them, yet in the memorials of them, even unto this day; for it would never be forgotten, not only in Israel, who were reminded of it every year by the ordinance of the passover, but among other men: all the neighbouring nations spoke of it, as that which redounded exceedingly to the glory of the God of Israel, and made him a name as at this day. This is repeated (v. 21), that God brought them forth, not only with comforts and joys to them, but with glory to himself, with signs and wonders (witness the ten plagues), with a strong hand, too strong for the Egyptians themselves, and with a stretched-out arm, that reached Pharaoh, proud as he was, and with great terror to them and all about them. This seems to refer to Deut. iv. 34. 2. He brought them into Canaan, that good land, that land flowing with milk and honey. He swore to their fathers to give it them, and, because he would perform his oath, he did give it to the children (v. 22) and they came in and possessed it. Jeremiah mentions this both as an aggravation of their sin and disobedience and also as a plea with God to work deliverance for them. Note, It is good for us often to reflect upon the great things that God did for his church formerly, especially in the first erecting of it, that work of wonder.

IV. He bewails the rebellions they had been guilty of against God, and the judgments God had brought upon them for these rebellions. It is a sad account he here gives of the ungrateful conduct of that people towards God. He had done every thing that he had promised to do (they had acknowledged it, 1 Kings viii. 56), but they had done nothing of all that he commanded them to do (v. 23); they made no conscience of any of his laws; they walked not in them, paid no respect to any of his calls by his prophets, for they obeyed not his voice. And therefore he owns that God was righteous in causing all this evil to come upon them. The city is besieged, is attacked by the sword without, is weakened and wasted by the famine and pestilence within, so that it is ready to fall into the hands of the Chaldeans that fight against it (v. 24); it is given into their hands, v. 25. Now, 1. He compares the present state of Jerusalem with the divine predictions, and finds that what God has spoken has come to pass. God had given them fair warning of it before; and, if they had regarded this, the ruin would have been prevented; but, if they will not do what God has commanded, they can expect no other than that he should do what he had threatened. 2. He commits the present state of Jerusalem to the divine consideration and compassion (v. 24): Behold the mounts, or ramparts, or the engines which they make use of to batter the city and beat down the wall of it. And again, "Behold thou seest it, and takest cognizance of it. Is this the city that thou has chosen to put thy name there? And shall it be thus abandoned?" He neither complains of God for what he had done nor prescribes to God what he should do, but desires he would behold their case, and is pleased to think that he does behold it. Whatever trouble we are in, upon a personal or public account, we may comfort ourselves with this, that God sees it and sees how to remedy it.

V. He seems desirous to be let further into the meaning of the order God had now given him to purchase his kinsman's field (v. 25): "Though the city is given into the hand of the Chaldeans, and no man is likely to enjoy what he has, yet thou hast said unto me, Buy thou the field." As soon as he understood that it was the mind of God he did it, and made no objections, was not disobedient to the heavenly vision; but, when he had done it, he desired better to understand why God had ordered him to do it, because the thing looked strange and unaccountable. Note, Though we are bound to follow God with an implicit obedience, yet we should endeavour that it may be more and more an intelligent obedience. We must never dispute God's statutes and judgments, but we may and must enquire, What mean these statutes and judgments? Deut. vi. 20.

Judgments Predicted; Restoration of the Jews; Encouraging Promises. (b. c. 589.)

26 Then came the word of the Lord unto Jeremiah, saying, 27 Behold, I am the Lord , the God of all flesh: is there any thing too hard for me? 28 Therefore thus saith the Lord ; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it: 29 And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger. 30 For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the Lord . 31 For this city hath been to me as a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face, 32 Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. 33 And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction. 34 But they set their abominations in the house, which is called by my name, to defile it. 35 And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin. 36 And now therefore thus saith the Lord , the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence; 37 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: 38 And they shall be my people, and I will be their God: 39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: 40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. 41 Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. 42 For thus saith the Lord ; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. 43 And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans. 44 Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the Lord .

We have here God's answer to Jeremiah's prayer, designed to quiet his mind and make him easy; and it is a full discovery of the purposes of God's wrath against the present generation and the purposes of his grace concerning the future generations. Jeremiah knew not how to sing both of mercy and judgment, but God here teaches to sing unto him of both. When we know not how to reconcile one word of God with another we may yet be sure that both are true, both are pure, both shall be made good, and not one iota or tittle of either shall fall to the ground. When Jeremiah was ordered to buy the field in Anathoth he was willing to hope that God was about to revoke the sentence of his wrath and to order the Chaldeans to raise the siege. "No," says God, "the execution of the sentence shall go on; Jerusalem shall be laid in ruins." Note, Assurances of future mercy must not be interpreted as securities from present troubles. But, lest Jeremiah should think that his being ordered to buy this field intimated that all the mercy God had in store for his people, after their return, was only that they should have the possession of their own land again, he further informs him that that was but a type and figure of those spiritual blessings which should then be abundantly bestowed upon them, unspeakably more valuable than fields and vineyards; so that in this word of the Lord, which came to Jeremiah, we have first as dreadful threatenings and then as precious promises as perhaps any we have in the Old Testament; life and death, good and evil, are here set before us; let us consider and choose wisely.

I. The ruin of Judah and Jerusalem is here pronounced. The decree has gone forth, and shall not be recalled. 1. God here asserts his own sovereignty and power (v. 27): Behold, I am Jehovah, a self-existent self-sufficient being; I am that I am; I am the God of all flesh, that is, of all mankind, here called flesh because weak and unable to contend with God (Ps. lvi. 4), and because wicked and corrupt and unapt to comply with God. God is the Creator of all, and makes what use he pleases of all. He that is the God of Israel is the God of all flesh and of the spirits of all flesh, and, if Israel were cast off, could raise up a people to his name out of some other nation. If he be the God of all flesh, he may well ask, Is any thing too hard for me? What cannot he do from whom all the powers of men are derived, on whom they depend, and by whom all their actions are directed and governed? Whatever he designs to do, whether in wrath or in mercy, nothing can hinder him nor defeat his designs. 2. He abides by that he had often said of the destruction of Jerusalem by the king of Babylon (v. 28): I will give this city into his hand, now that he is grasping at it, and he shall take it and make a prey of it, v. 29. The Chaldeans shall come and set fire to it, shall burn it and all the houses in it, God's house not excepted, nor the king's neither. 3. He assigns the reason for these severe proceedings against the city that had been so much in his favour. It is sin, it is that and nothing else, that ruins it. (1.) They were impudent and daring in sin. They offered incense to Baal, not in corners, as men ashamed or afraid of being discovered, but upon the tops of their houses (v. 29), in defiance of God's justice. (2.) They designed an affront to God herein. They did it to provoke me to anger, v. 29. They have only provoked me to anger with the works of their hands, v. 30. They could not promise themselves any pleasure, profit, or honour out of it, but did it on purpose to offend God. And again (v. 32), All the evil which they have done was to provoke me to anger. They knew he was a jealous God in the matters of his worship, and there they resolved to try his jealousy and dare him to his face. "Jerusalem has been to me a provocation of my anger and fury," v. 31. Their conduct in every thing was provoking. (3.) They began betimes, and had continued all along provoking to God: "They have done evil before me from their youth, ever since they were first formed into a people (v. 30), witness their murmurings and rebellions in the wilderness." And as for Jerusalem, though it was the holy city, it has been a provocation to the holy God from the day that they built it, even to this day, v. 31. O what reason have we to lament the little honour God has from this world, and the great dishonour that is done him, when even in Judah, where he is known and his name is great, and in Salem where his tabernacle is, there was always that found that was a provocation to him! (4.) All orders and degrees of men contributed to the common guilt, and therefore were justly involved in the common ruin. Not only the children of Israel, that had revolted from the temple, but the children of Judah too, that still adhered to it—not only the common people, the men of Judah and inhabitants of Jerusalem, but those that should have reproved and restrained sin in others were themselves ringleaders in it, their kings and princes, their priests and prophets. (5.) God had again and again called them to repentance, but they turned a deaf ear to his calls, and rudely turned their back on him that called them, though he was their master, to whom they were bound in duty, and their benefactor, to whom they were bound in gratitude and interest, v. 33. "I taught them better manners, with as much care as ever any tender parent taught a child, rising up early, in teaching them, studying to adapt the teaching to their capacities, taking them betimes, when they might have been most pliable, but all in vain; they turned not the face to me, would not so much as look upon me, nay, they turned the back upon me," an expression of the highest contempt. As he called them, like froward children, so they went from him, Hos. xi. 2. They have not hearkened to receive instruction; they regarded not a word that was said to them, though it was designed for their own good. (6.) There was in their idolatries an impious contempt of God; for (v. 34) they set their abominations (their idols, which they knew to be in the highest degree abominable to God) in the house which is called by my name, to defile it. They had their idols not only in their high places and groves, but even in God's temple. (7.) They were guilty of the most unnatural cruelty to their own children; for they sacrificed them to Moloch, v. 35. Thus because they liked not to retain God in their knowledge, but changed his glory into shame, they were justly given up to vile affections and stripped of natural ones, and their glory was turned into shame. And, (8.) What was the consequence of all this? [1.] They caused Judah to sin, v. 35. The whole country was infected with the contagious idolatries and iniquities of Jerusalem. [2.] They brought ruin upon themselves. It was as if they had done it on purpose that God should remove them from before his face (v. 31); they would throw themselves out of his favour.

II. The restoration of Judah and Jerusalem is here promised, v. 36, &c. God will in judgment remember mercy, and there will a time come, a set time, to favour Zion. Observe, 1. The despair to which this people were now at length brought. When the judgment was threatened at a distance they had no fear; when it attacked them they had no hope. They said concerning the city (v. 36), It shall be delivered into the hand of the king of Babylon, not by any cowardice or ill conduct of ours, but by the sword, famine, and pestilence. Concerning the country they said, with vexation (v. 43), It is desolate, without man or beast; there is no relief, there is no remedy. It is given into the hand of the Chaldeans. Note, Deep security commonly ends in deep despair; whereas those that keep up a holy fear at all times have a good hope to support them in the worst of times. 2. The hope that God gives them of mercy which he had in store for them hereafter. Though their carcases must fall in captivity, yet their children after them shall again see this good land and the goodness of God in it. (1.) They shall be brought up from their captivity and shall come and settle again in this land, v. 37. They had been under God's anger and fury, and great wrath; but now they shall partake of his grace, and love, and great favour. He had dispersed them, and driven them into all countries. Those that fled dispersed themselves; those that fell into the enemies; hands were dispersed by them, in policy, to prevent combinations among them. God's hand was in both. But now God will find them out, and gather them out of all the countries whither they were driven, as he promised in the law (Deut. xxx. 3, 4) and the saints had prayed, Ps. cvi. 47; Neh. i. 9. He had banished them, but he will bring them again to this place, which they could not but have an affection for. For many years past, while they were in their own land, they were continually exposed, and terrified with the alarms of war; but now I will cause them to dwell safely. Being reformed, and having returned to God, neither their own consciences within nor their enemies without shall be a terror to them. He promises (v. 41): I will plant them in this land assuredly; not only I will certainly do it, but they shall here enjoy a holy a security and repose, and they shall take root here, shall be planted in stability, and not again be unfixed and shaken. (2.) God will renew his covenant with them, a covenant of grace, the blessings of which are spiritual, and such as will work good things in them, to qualify them for the great things God intended to do for them. It is called an everlasting covenant (v. 40), not only because God will be for ever faithful to it, but because the consequences of it will be everlasting. For, doubtless, here the promises look further than to Israel according to the flesh, and are sure to all believers, to every Israelite indeed. Good Christians may apply them to themselves and plead them with God, may claim the benefit of them and take the comfort of them. [1.] God will own them for his, and make over himself to them to be theirs (v. 38): They shall be my people. He will make them his by working in them all the characters and dispositions of his people, and then he will protect, and guide, and govern them as his people. "And, to make them truly, completely, and eternally happy, I will be their God." They shall serve and worship God as theirs and cleave to him only, and he will approve himself theirs. All he is, all he has, shall be engaged and employed for their good. [2.] God will give them a heart to fear him, v. 39. That which he requires of those whom he takes into covenant with him as his people is that they fear him, that they reverence his majesty, dread his wrath, stand in awe of his authority, pay homage to him, and give him the glory due unto his name. Now what God requires of them he here promises to work in them, pursuant to his choice of them as his people. Note, As it is God's prerogative to fashion men's hearts, so it is his promise to his people to fashion theirs aright; and a heart to fear God is indeed a good heart, and well fashioned. It is repeated (v. 40): I will put my fear in their hearts, that is, work in them gracious principles and dispositions, that shall influence and govern their whole conversation. Teachers may put good things into our heads, but it is God only that can put them into our hearts, that can work in us both to will and to do. [3.] He will give them one heart and one way. In order to their walking in one way, he will give them one heart: as the heart is, so will the way be, and both shall be one; that is First, They shall be each of them one with themselves. One heart is the same with a new heart, Ezek. xi. 19. The heart is then one when it is fully determined for God and entirely devoted to God. When the eye is single and God's glory alone aimed at, when our hearts are fixed, trusting in God, and we are uniform and universal in our obedience to him, then the heart is one and way one; and, unless the heart be thus steady, the goings will not be stedfast. From this promise we may take direction and encouragement to pray, with David (Ps. lxxxvi. 11), Unite my heart to fear thy name; for God says, I will give them one heart, that they may fear me. Secondly, They shall be all of them one with each other. All good Christians shall be incorporated into one body; Jews and Gentiles shall become one sheep-fold; and they shall all, as far as they are sanctified, have a disposition to love one another, the gospel they profess having in it the strongest inducements to mutual love, and the Spirit that dwells in them being the Spirit of love. Though they may have different apprehensions about minor things, they shall be all one in the great things of God, being renewed after the same image. Though they may have many paths, they have but one way, that of serious godliness. [4.] He will effectually provide for their perseverance in grace and the perpetuating of the covenant between himself and them. They would have been happy when there were first planted in Canaan, like Adam in paradise, if they had not departed from God. And therefore, now that they are restored to their happiness, they shall be confirmed in it by the preventing of their departures from God, and this will complete their bliss. First, God will never leave nor forsake them: I will not turn away from them to do them good. Earthly princes are fickle, and their greatest favourites have fallen under their frowns; but God's mercy endures for ever. Whom he loves he loves to the end. God may seem to turn from this people (Isa. liv. 8), but even then he does not turn from doing and designing them good. Secondly, They shall never leave nor forsake him; that is the thing we are in danger of. We have no reason to distrust God's fidelity and constancy, but our own; and therefore it is here promised that God will give them a heart to fear him for ever, all days, to be in his fear every day and all the day long (Prov. xxiii. 17), and to continue so to the end of their days. He will put such a principle into their hearts that they shall not depart from him. Even those who have given up their names to God, if they be left to themselves, will depart from him; but the fear of God ruling in the heart, will prevent their departure. That, and nothing else, will do it. If we continue close and faithful to God, it is owing purely to his almighty grace and not to any strength or resolution of our own. [5.] He will entail a blessing upon their seed, will give them grace to fear him, for the good of them and of their children after them. As their departures from God had been to the prejudice of their children, so their adherence to God should be to the advantage of their children. We cannot better consult the good of posterity than by setting up, and keeping up, the fear and worship of God in our families. [6.] He will take a pleasure in their prosperity and will do every thing to advance it (v. 41): I will rejoice over them to do them good. God will certainly do them good because he rejoices over them. They are dear to him; he makes his boast of them, and therefore will not only do them good, but will delight in doing them good. When he punishes them it is with reluctance. How shall I give thee up, Ephraim? But, when he restores them, it is with satisfaction; he rejoices in doing them good. We ought therefore to serve him with pleasure and to rejoice in all opportunities of serving him. He is himself a cheerful giver, and therefore loves a cheerful servant. I will plant them (says God) with my whole heart and with my whole soul. He will be intent upon it, and take delight in it; he will make it the business of his providence to settle them again in Canaan, and the various dispensations of providence shall concur to it. All things shall appear at last so to have been working for the good of the church that it will be said, The governor of the world is entirely taken up with the care of his church. [7.] These promises shall as surely be performed as the foregoing threatenings were; and the accomplishment of those, notwithstanding the security of the people, might confirm their expectation of the performance of these, notwithstanding their present despair (v. 42): As I have brought all this great evil upon them, pursuant to the threatenings, and for the glory of divine justice, so I will bring upon them all this good, pursuant to the promise, and for the glory of divine mercy. He that is faithful to his threatenings will much more be so to his promises; and he will comfort his people according to the time that he has afflicted them. The churches shall have rest after the days of adversity. [8.] As an earnest of all this, houses and lands shall again fetch a good price in Judah and Jerusalem, and, though now they are a drug, there shall again be a sufficient number of purchasers (v. 43, 44): Fields shall be bought in this land, and people will covet to have lands here rather than any where else. Lands, wherever they lie, will go off, not only in the places about Jerusalem, but in the cities of Judah and of Israel, too, whether they lie on mountains, or in valleys, or in the south, in all parts of the country, men shall buy fields, and subscribe evidences. Trade shall revive, for they shall have money enough to buy land with. Husbandry shall revive, for those that have money shall covet to lay it out upon lands. Laws shall again have their due course, for they shall subscribe evidences and seal them. This is mentioned to reconcile Jeremiah to his new purchase. Though he had bought a piece of ground and could not go to see it, yet he must believe that this was the pledge of many a purchase, and those but faint resemblances of the purchased possessions in the heavenly Canaan, reserved for all those who have God's fear in their hearts and do not depart from him.

CHAP. XXXII.

Ver. 1. THe word that came to Jeremiah] What this word was, ſee ver. 26.

In the tenth year of Zedekiah] The City had now been a year at leaſt beſieged:Notanda eſt tam diutina populi pertinacia. and yet theſe ſinners againſt their own ſouls went on to do wickedly, and held the Prophet priſoner, for the faithful diſcharge of his duty. Full forty years had he been prophecying to them: and for many years he had foretold this ſeige, and the following deportation, but could never be believed: and now he is impriſoned, but not left deſtitute by God of priſon-comforts; ſuch as made his Priſon a Paradiſe, and his ſleep ſweet unto him, as chap. 31.

Ver. 2. And Jeremiah the Prophet was ſhut up in the Court of the priſon] Where he had ſome liberty more then at ſome other times, chap. 37.16, 20, 21. So had Paul at Rome, Acts 28. Bradford in the Counter, &c. this was a mercy, and ſo they eſteemed it: Good people were ſuffered to come about them: and they made uſe of that opportunity to do what good they could.

Ver. 3. For Zedekiah had ſhut him up] He who before had ſet him at liberty, and thereby haply hoped to have ſtopt his mouth: but that might not be.

Behold I will give this City] This holy City, as the falſe Prophets ſtiled it: and therefore held this Prophecy little better then Blaſphemy.

Ver. 4. And Zedekiah King of Judah ſhall not eſcape] As he hoped to have done, either by his wiles or by his wealth: and accordingly attempted it, but all in vain.

And he ſhall ſpeak with him mouth to mouth] This was no ſmall puniſhment to Zedekiah, that he muſt look him in the face from whom he had ſo perſidiouſly revolted, even againſt oath: and hear his taunts, before he felt his fingers. How then will graceleſſe perſons do to ſtand before the King of Kings, whom they have ſo greatly offended at that great day? See Rev. 9.17.

Ver. 5. And there ſhall he be untill I viſit him] ſc. With death: but the Prophet uſeth a general term that might be taken either in good part, or bad, for his own ſafety ſake.

Ver. 6. The Word of the Lord came unto me, ſaying] He had Gods Word for his warrant, and this bore him out againſt the jeares of the ungodly, who would eaſily think it a very ſimple part in him who propheſied a deſolation of the whole land, to go about to buy land.

Ver. 7. Behold Hanameel the ſon of Shallum] This Shallum, and Hilkiah the Father of Jeremiah, were brethren. And it was no leſſe an honour to Hanameel to have ſuch a kinſman as Jeremy, then afterwards it was to Mark to be Barnabas his ſiſters ſon.

Buy thee my field that is in Anathoth] The Prieſts, though they had no corn-fields, yet they had meadows for their cattle, gardens and orchards in the ſuburbs of their Cities: which in ſome caſes they might ſell one to another, till the year of Jubilee howſoever. Some ſay that if ſuch a field were ſo ſold to a kinſman, as here, it remained to him for ever. But the poſſeſſion of the Levites might at any time be redeemed, Lev. 25.32.

For the right of redemption is thine] See Levit. 25.25, 32.Ruth 3.12. & 4.3, 4.

Ver. 8. So Hanameel my uncles ſon came to me] God ruleth and boweth mens wills and all ſecond cauſes, according to the good pleaſure of his will: he doth alſo ſo frame and contemper them among themſelves, that there may be an harmony, and correſpondency betwixt them.

Then I knew that this was the Word of the Lord] Or, that it was a buſineſſe of God, ſc. for the better ſettling of the faithful, in the aſſurance of a return out of captivity.

Ver. 9. And I bought the field] This was bravely done:Liv. lib. 26. Plutar. in Annib. Flor. l. 2. c. 6. to make a purchaſe at ſuch a time, when the enemy was ſeizing upon all. That Roman is famous in hiſtory, who adventured to purchaſe that field near Rome wherein Annibal had pitcht his camp. Verum eorum res non erant ita deploratae, but the Romans were nothing near ſo low at that time, as the Jews were at this.

And weighed him the money] That was the manner of payment in thoſe times.Olim moneta librabatur. Pater puellae id aurum in dotem viro appendit. Ʋnde & nomen marcharum bodie nobis ſupereſt. Zegedin. Hence the Hebrew Shekel from Shakel to weigh. Gen. 23.16. (our Engliſh word Scale ſeemeth to come from it) the Greek [non-Latin text not transcribed] ponderare, Exod. 30.13. Mat. 27.9. or of ſtatera for a balance: the Dutch and Engliſh Mark cometh from a like Original.

Even ſeventeen ſhekels of ſilver] No great ſum, not much above fourty ſhillings; but it might be as much as the thing was worth, conſidering the times eſpecially.

Ver. 10 And I ſubſcribed the evidence] Heb. I wrote in the book and ſealed it. Men love to be upon ſure grounds in things temporal: oh that they were as wiſe for their ſouls!

Ver. 11. So I took the evidence of the purchaſe, both that which was ſealed, &c.] There were then two copies of theſe contracts and covenants: for preventing of after-claimes and quarrels.

Ver. 12. And I gave the evidences of the purchaſe unto Baruch] Who was Jeremiah's houſhold ſervant, and his Scribe or Notary: ſuch as was afterwards Paulus Concordienſis to Cyprian.

In the ſight of Hanameel, &c.] Here was good husbandry, Fullers Church hiſt. which Biſhop Andrews was wont to ſay was good Divinity.

Before all the Jews who ſat in the court of the priſon] Whither they came, likely,Act. & Mon. 1457. to hear the Prophet: as the well affected here did to hear and ſee the Martyrs in Queen Maryes dayes: To Mr. Bradford (by his keepers courteſie) there was ſuch reſort at his lecture and miniſtration of the Sacrament, that commonly his chamber was well-nigh filled therewith.

Ver. 13. And I charged Baruch] See on ver. 12.

Ver. 14. That they may continue many dayes] Even beyond the ſeventy years of Captivity; and then be produced again.

Ver. 15. Houſes and fields and vineyards, &c.] How unlikely ſoever it may ſeem: like as it did to Moſes, that the people ſhould eat fleſh a moneth together. He thought that God had made an unadviſed promiſe, and prayes him to conſider that the people were ſix hundred thouſand footmen; and that the flocks and herds would not ſuffice them. Jeremy ſeemeth to object ſome ſuch matter in his following prayer: eſpecially, ver. 25. But God anſwereth them both alike, viz. that his hand was not waxen ſhort, that nothing was too hard for him, that he was never non-pluſt, &c. See ver. 27. with Num. 11.23.

Ver. 16. I prayed unto the Lord, ſaying] His heart began to boile with unbelief and carnal reaſonings: he therefore ſetteth himſelf to pray down thoſe diſtempers. As a man may ſleep out his drunkenneſſe, ſo he may pray away his perturbations. It was Jobs reſtraining of prayer, Eliphaz thought, that made him ſo far to forget himſelf, and to out-laſh, chap. 15.4.

Ver. 17. Ah Lord God] This Interjection in the beginning of his prayer ſheweth, that his heart was greatly grieved and perplexed. Nevertheleſſe he reigneth in his paſſions, and runneth not out into a brawle inſtead of a prayer as Jonas did, chap. 4.1. See the Notes there.

Thou haſt made the heaven and earth by thy great power] Gods Might and mercy are the good ſouls Jachin and Boaz, whereon it ever reſteth. Theſe two doth Jeremy in this prayer of his chiefly plead, and fly to.

And there is nothing too hard for thee] Heb: nothing is hidden from thee, or wonderful with thee. But for my part, I am at a great ſtand; neither know I how to bring both ends together.

Ver. 18. Thou ſheweſt loving kindneſſe] See on ver. 17.

And recompenſest the iniquity] Thou art not made all of mercy neither, as ſilly folk are apt to conceit it.

Into the boſom of their children] Who have it in full meaſure; long though it be firſt ſometimes. Such Parents are parricides.

The Great, the mighty God] Surgit hic oratio. Let us learn to repreſent the Lord to our ſelves in prayer under fit notions and attributes: This will both increaſe faith, and inflame affection.

Ver. 19. Great in counſel and mighty in work] See on Eſay 9.6. and 28.29.

For thine eyes are upon all the wayes of the ſons of men] Oh that we could alwayes look upon theſe eyes of God, as looking on us! it would be a notable retentive from evil, and incentive to good.

To give unto every one according to his wayes] Gods providence (which is nothing elſe but the carrying on of his decree) is that helm which turneth about the whole ſhip of the univerſe.

Ver. 20. Who haſt ſet ſignes and wonders] Pſal, 74.43. and 106.22. and 135.9.

O[illegible: 1 letter]oſ. lib. 1. cap. 10. Even unto this day] Oroſius writeth, that the tracks of Pharaohs charet-wheeles are yet to be ſeen at the red-ſea. Fides ſit penes Authorem.

And haſt made thee a name] As Eſay. 63.12. ver. 21, 22, 23. See Pſal. 136.10, 11, 12, &c. and 105.44. Neh. 9.24, 26.

Ver. 24. Behold the mountaines] Raiſed by the enemies as high as the walls; that they might fight with the beſieged upon even ground.

Ver. 25. And thou haſt ſaid unto me] Which now I cannot but ſeriouſly wonder at, ſeeing how things are carried; yet I have obeyed thee without ſciſcitation.

For the City is given] Or, though the City be given.

Ver. 26. Then came the Word of the Lord] See on ver. 1.

Ver. 27. Behold I am the Lord, the God of all fleſh] Yea of the spirits of all fleſh, Num. 16.22. but what can weak fleſh do againſt the Almighty?

Is there any thing too hard for me?] See on ver. 15.17. Still God is careful to confirm and comfort his Miniſters: And here he doth Jeremy, much what in his own words.

Ver. 28. Behold I will give this City] as ver. 3.

Ver. 29. With the houſes upon whole roofes] Such was their impudence, and ſo far was this now from being as once the holy City. It was become a very Poneropolis, exceſſively ſuperſtitious: as was afterwards Athens, Acts 17.22.

Ver. 30. Have only done evil before me] Have made it their whole practice to provoke me, like as ver. 23. they are ſaid to have done nothing of all that God commanded them to do: ſo croſſe-grained they were, and to every good work reprobate.

Ver. 31. From the day that they built it] Ever ſince Solomon beautified it, and made it the Metropolis. Nevertheleſſe Hegeſippus was out, in ſaying that Jeruſalem was ſo called quaſi [non-Latin text not transcribed]. Solomon made it famous by his magnificence; but odious, by his idolatry there.

Ver. 32. Becauſe of all the evil] Their omiſſions, ver. 23. and commiſſions, ver. 30. doing evil as they could.

Ver. 33. And they have turned unto me] See chap. 2.27.

Though I taught them] See chap. 7.13. and 25.3. and 26.3.

Ver. 34. In the houſe which is called by my Name] Templi Periphraſis haec eſt emphatica, atque argumentoſa.

Ver. 35. And they built] See chap. 7.31. and 19 5.

Ver. 36. And now therefore] Or, yet now notwithſtanding, when God thus cometh in with his Non-obſtante, what may not he do?

Ver. 37. Behold I will gather them] See chap. 16.15. and 23.3. This was fulfilled eſpecially in that golden age, and perpetual Jubily of the Goſpel, that began five hundred years after.

Ver. 38. And they ſhall be my people] See chap. 24.7. and 31.33.

Ver. 39. And I will give them one heart] Oneneſſe or ſingleneſſe of heart in my ſervice: and unanimity among themſelves untill they all come unto that oneneſſe of the faith, and of the knowledge of the Son of God, unto a perfect man, &c. Eph. 4.13.

That they may fear me for ever] This the Jews ſay (but falſly) a man may do by the power of nature. See ver. 40. and Ezek. 36.26, 27.

Ver. 40. And I will make] See chap. 31.31. Ezek. 39.29.

Ver. 41. Yea I will rejoyce over them] Volupe mihi erit, it ſhall be as great a pleaſure to me to bleſs them, as it can be to them to obey me. See chap. 24.7. Pſ. 119.2, 10.

Ver. 42. So will I bring upon them] chap. 29.10. and 31.28.

Ver. 43. And fields ſhall be bought] For an aſſurance whereof I have cauſed thee to buy this field now.

Ver. 44. Men ſhall buy fields for money] All ſhall be ſtatu quo prius in that great reſtauration of all things. And with this Chapter endeth the Commentary of Hierom upon Jeremy.