Prayer
Grant, Almighty God, that as virulent tongues now surround us, and the devil has many mercenaries, who have nothing else in view but to prevent by clamors whatever is rightly derived from thee, and has proceeded from thy mouth, — O grant, that we may firmly oppose such intrigues, and also stand with resolute minds against all their violent artifices, and proceed in the course of thy holy calling, until we shall at length surely know that they who trust in thee, and faithfully devote themselves to thy service, are never left without thy help; and that, having at last finished our warfare, we may be gathered into that blessed rest which has been obtained for us by the blood of thine only-begotten Son. — Amen.
Lecture seventy eighth
Lecture Seventy-Eight
We said yesterday that the Prophet’s confused state of mind is described in this passage; for he would have no doubt himself confessed, that he was carried away by an intemperate feeling, so as not to be himself; for it is to cast reproach on God when any one curses his own birth-day. And he goes farther than this, for he adds, Cursed be the man who declared to my father, that a male child was born Here he not only fights against God, but is also ungrateful towards men; for what but thanks did he deserve who first told his father that he had a son born to him? It was then an ingratitude in no way excusable And hence we also learn that the Prophet had no control over his feelings, but was wholly led away by a blind impulse, which made him to utter very inconsiderate words; for in this sentence there is no piety nor humanity; but as I have said, the Prophet was ungrateful to men as well as to God; and his hyperbolical language also more fully expresses how intemperate his feelings were, who declared to my father that a male child was born He seems here, as though he avowedly despised God’s favor, for we know that males are preferred to females. But the Prophet mentions here the word male, as though he wished to complain of what he ought to have been thankful for.
And he adds, Who with joy made him joyful We see, as it is commonly said, how he mingles heaven and earth; for had it been in his power, when this frenzy possessed his mind, he would have certainly disturbed all the elements. But more grievous and more inordinate is what follows, Let that man be like the cities which God destroyed without repentance Why did he imprecate on an innocent man the destruction of Sodom and Gomorrah? and then he speaks not of temporal punishment, but devotes the man to endless perdition, for that is the import of the words, and he repented not; as though he had said, “May God be angry with him, without shewing any mercy, but manifest himself as wholly implacable, as he dealt with Sodom, which he at once destroyed without leaving it any hope.” Had he spoken of an inveterate enemy, he ought to have kept within those bounds prescribed to all God’s children; but he had nothing against the man who brought the news to his father. We hence see how he was led away as it were by an insane impulse. But let us hence learn to restrain, in due time, our feelings, which will pass over all bounds if we indulge them; for they will break out then as it were into fury, as the case was with the Prophet.
He also adds, Let him hear a cry in the morning, and a tumult at noon-tide Here he devotes an innocent man to perpetual inquietude. And mention is made of the dawn, for we know that terrors occur during darkness in the night. If anything happens in the day-time, we inquire what it is, and we are not so frightened; but when there is any noise in the night, fear takes full possession of us. There is then something monstrous in what the Prophet expresses here. Hence, also, we more fully learn how very hot was his indignation, that he thus wished perpetual torments to an innocent man. In the morning, he says, let him hear a cry, and at noon a tumult Had he said, “Let him hear a cry perpetually,” it would not have been so grievous. It now follows, —
Jeremiah 20:17-18
Jeremiah 20:17-18 17. Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me. 17. Quare non occidisti me ab utero? et fuisset (hoc est, ut esset) mihi mater mea sepulchrum meum? et in utero ejus conceptus saeculi (id est, perpetuus, vel, uterus ejus fuisset in conceptu perpetuo; et hoec posterior expositio videtur reelins quadrare, ac si diceret, Fuisset uterus, matris meoe sterilis, ita ut non conciperet nisi post soeculum, id est, nunquam.) 18. Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame? 18. Quare ex utero egressus sum ad videndum molestiam et dolorem, ut consumantur in opprobrio dies mei?
After having denounced his imprecations on his birth-day, and on the messenger who had wished to convey joy to his father, Jeremiah now expostulates with God. It hence appears how great was his madness; for thus must we speak. But if Jeremiah spared not God, how should he spare a mortal man? There is then no doubt but that he raged furiously against God, for his expostulation is that of a man wholly desperate; he asks, why he was not slain from the womb, as though he did not regard it as a kindness that he came alive into light. But this life, though exposed to many sorrows, ought yet to be counted as an evidence of God’s inestimable favor. As the Prophet, then, not only despised this goodness of God, but contended with God himself, because he had been created a man and brought into light, how great was his ingratitude!
He then adds, My mother might have been my grave; that is, “This light and life I value not; why then did I not die in my mother’s womb? and why did she conceive me?” Then he says, Why came I forth from the womb that I might see trouble and sorrow, and that my days. might be consumed in, reproach? Here he gives a reason why he was wearied of life; but he could not have been cleared on this account, nor ought he to be so at this day; for what just cause can we have to contend with God? Jeremiah was created to sorrow and trouble: this is the condition of all; why, then, should God be blamed? his days were spent in reproach: there was nothing new in his case; for many who have received an honorable testimony from God had suffered many wrongs and reproaches. Why, then, did he not look to them as examples, that he might bear with patience and resignation what had happened to other holy men? but he seemed as though he wished to appear as it were in public, that he might proclaim his disgrace, not only to his own age, but to every age to the end of the world.
At the same time we must remember the object he had in view; for the Prophet, as we have said, was not seized with this intemperate spirit after he had given thanks to God, and exulted as a conqueror, but before; and in order to amplify the grace of God in delivering him as it were from hell itself, into which he had plunged himself, he mentioned what had passed through his mind. The drift of the whole description seems to be this, — “I was lost, and my mind could conceive nothing but what was bitter, and with a full mouth I vomited forth poison and blasphemies against God.” What the Prophet then had here in view, was to render more conspicuous the kindness of God in bringing him to light from so deep an abyss.
A similar mode of speaking is found in the third chapter of Job. But Job had not the reason which, as we have said, Jeremiah had; for Jeremiah was not influenced by any private grief when carried away by all insane impulse to speak against God. Whence, then, was his great grief? even because he saw he was despised by the people, and that the whole of religion was esteemed by them as nothing: in short, he saw that the state of things was quite hopeless. He was, then, inflamed with zeal for God’s glory; and he also was extremely grieved at the irreclaimable wickedness of the people; but Job had only a respect to his own sufferings. There was, therefore, a great difference between Job and Jeremiah; and yet we know that both were endowed, as it were, with angelic virtue, for Job is named as one of three just men, who seemed to have been elevated above all mankind; and Jeremiah, if a comparison be made, was in this instance more excusable than Job; and yet we see that they were both inflamed with so unreasonable a grief, that they spared neither God nor man.
Let us then learn to check our feelings, that they may not break out thus unreasonably. Let us at the same time know that God’s servants, though they may excel in firmness, are yet not wholly divested of their corruptions. And should it happen at any time to us to feel such emotions within us, let not such a temptation discourage us; but as far as we can and as God gives us grace, let us strive to resist it, until the firmness of our faith at length gains the ascendency, as we see was the case with Jeremiah. For when overwhelmed with such a confusion of mind as to lie down as it were dead in hell itself, he was yet restored, as we have seen, to such a soundness of mind, that he afterwards courageously executed his own office, and also gloried, according to what we observed yesterday, in the help of God. Let us proceed, —
Jeremiah 21:1-4
Jeremiah 21:1-4 1. The word which came unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying, 1. Sermo qui datus fuit Jeremiae (factus fuit ad Jeremiam) a Jehova, cum misisset ad eum rex Zedekias Phassur filium Malchiah et Zephaniam filiam Maassiah sacerdotem (vel, sacerdotis) dicendo, 2. Enquire, I pray thee, of the LORD for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the LORD will deal with us according to all his wondrous works, that he may go up from us. 2. Interroga (inquire) nunc pro nobis (aut, consule pro nobis) Jehovam; quia Nebuchadnezer rex Babylonis praeliatur contra nos, si faciat Jehova nobiscum secundum omnia mirabilia sua, et ascendat a notis. 3. Then said Jeremiah unto them, Thus shall ye say to Zedekiah: 3. Et dixit Jeremias illis, Sic dicetis Zedekiae, 4. Thus saith the LORD God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city. 4. Sic dicit Jehovah Deus Israel, Ecce ego reduco (alii vertunt, convertam; quidam minus apte, congregabo; bene vertetur, contraham, vel, prohibebo) onmia vasa (id est, instrumenta) bellica (belli) quae sunt in manibus vestris, quibus yes praeliamini (in ipsis, sed abundat) adversus regem Babylonis et Chaldaeos, qui obsident vos ab extra murum (hoc est, foris extra murum,) et colligam ipsos in medium urbis hujus.
Jeremiah relates how he received the king’s messengers, who sought from him an answer, whether he could bring any comfort in a state of things so perplexed and almost hopeless, he then says, that two had been sent to him; one was Pashur, not the priest mentioned in the last chapter, for he was the son of Immer but this was the son of Melchiah; and the other was Zephaniah the priest, the son of Maaseiah. But he shews that the king and his counsellors were disappointed of their hope, for they expected a favor-able answer, as though God would be propitious to Jerusalem; but the Prophet answered as he was commanded by God, that it was all over with the city, the kingdom, and the whole nation.
We shall also see from other passages that Zedekiah was not one of the worst; though he did not really fear God and was led away by false counsels, there was yet in him some regard for religion, so that he did not avowedly despise God as Epicureans do. Many such are found even at this day in the world, who think it enough to cherish a half-buried fear of God, and to retain some little regard for religion; but it is very fading, and disappears on even the least occasion. So it was with Zedekiah; he was as it were neutral, for he neither seriously worshipped God nor yet despised him.
Hence it was, that he sent messengers to Jeremiah. He knew that while God was displeased with them no safety could be hoped for; but he did not understand the way of appeasing God, nor had he any real desire to be reconciled to him; as the case is with hypocrites, who, though they wish God to be kind to them, yet when God’s mercy is offered to them, either openly reject it, or are unwilling to embrace it, because they cannot bear to surrender themselves to God. Such was the state of mind in which Zedekiah was; and hence it was, that he asked the Prophet to consult God. But we must also observe that this was an honorable message; and it hence more fully appears that Zedekiah was not one of those furious tyrants, who like the giants seek to fight with God. For by sending two messengers to the Prophet, and employing him as an advocate to seek some favor from God, he proved that religion was not wholly suppressed and extinguished in him.
And hence also it may be seen how bold and courageous was the Prophet; for he was not softened by the honor paid to him, but gave such answer as was calculated to exasperate the king, and to drive him into great rage. But we ought especially to notice, that they did not flatter the Prophet so as to induce him to give a false answer, but wished God to be consulted. It hence appears that they were convinced of Jeremiah’s integrity, that he would say nothing rashly or from himself, but would be a faithful interpreter and herald of heavenly oracles. And yet we see, and shall hereafter see in several passages, that the king was very incensed against God’s Prophet. But hypocrites, though they are forced to reverence God, are yet carried here and there, and maintain no consistency, especially when they perceive that God is against them; for they are not turned by threatenings. They cannot, therefore, but make tumult, and strive like refractory horses to shake off their rider. Such an instance we find in Zedekiah; for he acknowledged Jeremiah as God’s faithful servant; for he did not say, “Tell a lie for us, or in our favor but, inquire of God for us.
He then adds, If Jehovah will deal with us according to all his wondrous works We again see that Zedekiah had some sense of religion; but it was very evanescent; for he was not influenced by any real impression, being like hypocrites who wish, as it has been said, to have peace with God, provided it be on their own terms. But as they are unwilling wholly to surrender themselves to God, they take a circuituous course, and seek to allure God to themselves, at least they come not to him except through various windings, and not in a direct way. Hence Zedekiah refers here to God’s miraculous works which had been wrought in behalf of the Israelites in all ages; as though he had said, “God has hitherto dealt; in a wonderful manner with his chosen people, and whenever he brought help to our fathers, he manifested wonderful proofs of his power; will he not deal with us at this day in the same manner?” He assumes the principle, that God’s covenant remained inviolable; and this was quite true, but the application was false; for Zedekiah and the whole people ought to have kept faith with God. For if they wished God to be propitious to them, why did they not in return worship and serve him as their God? But as they were covenant-breakers, how foolishly and vainly did they allege God’s covenant, which they themselves had rendered void? But it is usual with hypocrites to apply to themselves every favor which God shews to his own children; for they falsely assume the name as a covering, and say, that they are members of the Church because God had adopted them. This was the reason why Zedekiah asked whether God would do according to his wonderful works, as though he had said, “Surely God is ever like himself, and we are his people; and as he has so often delivered his Church, and in such various ways, his power has always been wonderfully displayed; why, then, will he not deal with us in the same manner?”
He at last, adds, that he may ascend from us, that is, that the King Nebuchadnezzar may raise the siege and leave us free.
Now follows the answer of Jeremiah, say ye to Zedekiah, etc.; he did not go to the king himself, but by way of contempt delivered the message to be borne by the messengers. The Prophet no doubt did this designedly, and through the impulse of the Holy Spirit. He did not, indeed, proudly despise his king; but it was necessary for him by his magnanimity to cast down the pride of the king, so that he might know that he had to do with the living God, whom he had very insolently treated. Say ye to Zedekiah, Thus saith Jehovah, the God of Israel, etc. He adds the words, the God of Israel, that Zedekiah might know that the wonderful works, in reliance on which he still thought that their condition was safe, did not belong to him and the people; as though the Prophet had said, “Though God did not help thee and thy people, he would not yet be inconsistent with himself, or depart from his covenant; but he would remain ever the God of Israel, though he destroyed thee and all thy people.”
He says, Behold I, etc.; it was said before, Nebuchadnezzar is come to make war with us: now he says, “I am God;” as though he had said, “Nebuchadnezzar may be conquered, he may change his counsel, he may leave you through weariness; but know ye that Nebuchadnezzar fights under my authority.” Behold, he says, I prohibit (for so ought מסכ to be rendered) all the warlike instruments which are in your hands, and with which ye fight against the king of Babylon and against the Chaldeans; as though he had said, “However furnished ye may be with weapons and forces, and whatever may be necessary to defend the city, I forbid the use of these weapons, that is, I will cause that they will avail you nothing.” Some, as I have said, render the word, “I will turn them against you.” But the meaning seems more suitable to the etymology of the word, when we say, that the weapons which the Jews had would avail them nothing, because God would prevent them from producing any effect.
He afterwards adds, the Chaldeans, who fight without the wall against you He described their state at that time, for the city was besieged by the Chaldeans; there was a wall between them, and the Jews thought that they could repel the attacks of their enemies. But God says, “the Chaldeans are this day shut out by the wall, but I will gather them, he says, into the middle of this city; that is, I will make a breach, so that the wall may not be a hinderance to prevent, the Chaldeans from occupying the very bosom of the city.” It follows, —