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etc.; as though he had said, that however enemies might exceed moderation, yet if the people attended to God there was a just cause why they should humble themselves. He says, first, that Jehovah had done what he had determined: for the word to think is improperly applied to God, but yet it is often done, as we have before seen. He then says, that he had fulfilled the word which he had formerly commanded; for had the Prophet touched only on the secret counsel of God, the Jews might have been in doubt as to what it was. And certainly, as our minds cannot penetrate into that deep abyss, in vain would he have spoken of the hidden judgments of God. It was therefore necessary to come down to the doctrine, by which God, as far as :it is expedient, manifests to us what would otherwise be not only hidden, but also incomprehensible; for were we to inquire into God’s judgments, we should sink into the deep. But when we direct our minds to what God has taught us, we find that he reveals to us whatever is necessary to be known; and though even by his word, we cannot perfectly know his hidden judgments. yet we may know them in part, and as I have said, as far as it is expedient for us. This, then, is the reason why the Prophet, after having spoken of God’s counsels and decrees, adds the word. Let us then hold to this rule, even to seek from the Law and the Prophets, and the Gospel, whatever we desire to know respecting the secret judgments of God; for, were we to turn aside, even in the smallest degree, from what is taught us, the immensity of God’s glory would immediately swallow up all our thoughts; and experience sufficiently teaches us, that nothing is more dangerous and even fatal than to allow ourselves more liberty in this respect than what behooves us. Let us then learn to bridle all curiosity when we speak of God’s secret judgments, and instantly to direct our minds to the word itself, that they may be in a manner enclosed there. Moreover, the Prophet was also able, in this manner, more easily to check whatever the Jews might have been otherwise ready to object: for we know that they were always wont to murmur, and that as soon as the prophets spake, they brought forward many exceptions, by which they attempted to confute their doctrine. As, then, they were an unteachable people, Jeremiah did not only speak of God’s hidden judgments, of which some doubt might have been alleged; but, in order to cut off every occasion for disputes and contentions, he mentioned the word itself; and thus he held the Jews as it were convicted; for, as it is said by Moses, they could not have objected and said, “Who shall ascend into heaven? who shall descend into the deep? who shall pass over the sea?” (Deuteronomy 30:12-14;) for in their mouth was God’s word, that is, God had sufficiently made known his judgments, so that they could not complain of obscurity. We now then perceive another reason why the Prophet joined the word to God’s judgments and decrees or counsel. But he says that this word had been published from ancient days; and here he touches on the untameable obstinacy of the people; for had they been admonished a few days or a short time before, they might have expostulated with God; and there might have been some specious appearance that God had as it were made too great haste in his rigor. But as prophets had been sent, one after another, and as he had not ceased for many years, nay, for many ages, to exhort them to repentance, and to threaten them also that they might repent, hence their inveterate impiety more fully betrayed itself. This is the reason why the Prophet now mentions the ancient days, in which God had published his word. He at length adds, he hath subverted and not spared. He does not here charge God with too much rigor, but rather he reproves the Jews, so that from the grievousness of their punishment they might know how intolerable had been their iniquity. He would then have them to judge of their sins by their punishment, for God does not act unjustly towards men. It hence follows, that when we are severely afflicted by his hand, it is a proof that we have been very wicked. He then concludes that it was God who had exhilarated their enemies, and
aised up their horn. F46 By these words. he confirms the doctrine, on which I have already touched, that we ought to turn our eyes to God, when men are insolent to us ,and exult over our miseries; for such a reproach might otherwise wholly overwhelm us. But when we consider that we are chastised by God, and that the wicked, however petulantly they may treat us, are yet God’s scourges, then we resolve with calm and resigned minds to bear what would otherwise wear us out by its acerbity. It follows, — Lamentations 2:18 18. Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease. 18. Clamavit cor corum ad Dominum; Mure filiae Sion, deducas tanquam fluvium lachrymas (vel, tanquam fluvius) die et nocte; ne des requiem Tibi, ne silcat (hoc est, ne quiescat) pupilla oculi tui. He means not that their heart really cried to God, for there was no cry in their heart; but by this expression he sets forth the vehemence of their grief, as though he had said, that the heart of the people was oppressed with so much sorrow, that their feelings burst forth into crying; for crying arises from extreme grief, and when any one cries or weeps, he has no control over himself. Silence is a token of patience; but when grief overcomes one, he, as though forgetting himself, necessarily bursts out into crying. This is the reason why he says that their heart cried to Jehovah. But we must observe, that the piety of the people is not here commended, as though they complained of their evils to God in sincerity and with an honest heart: on the contrary, the Prophet means that it was a common cry, often uttered even by the reprobate; for nature in a manner teaches this, that we ought to flee to God when oppressed by evils; and even those who have no fear of God exclaim in their extreme miseries, “God be merciful to us.” And, as I have said, such a cry does not flow from a right feeling or from the true fear of God, but from the strong and turbid impulse of nature: and thus God has from the beginning rendered all mortals inexcusable. So, then, now the Prophet says, that the Jews cried to God, or that their heart cried; not that they looked to God as they ought to have done, or that they deposited with him their sorrows and cast them into his bosom, as the Prophet encourages us to do; but because they found no remedy in the world — for as long as men find any comfort or help in the world, with that they are satisfied. Whence, then, was this crying to God? even because the world offered them nothing in which they could acquiesce; for it is indigenous, as it were, in our nature (that is, corrupt nature) to look around here and there, when any evil oppresses us. Now, when we find, as I have said, anything as a help, even an empty specter, to that we cleave, and never raise up our eyes to God. But when necessity forces us, then we begin to cry to God. Then the Prophet means that the people had been reduced to the greatest straits, when he says that their heart cried to God. He afterwards turns to the wall of Jerusalem, and ascribes understanding to an inanimate thing. O wall of Jerusalem, he says, draw down tears as though thou wert a river; or, as a river; for both meanings may be admitted. But by stating a part for the whole, he includes under the word wall, the whole city, as it is well known. And yet there is still a personification, for neither houses, nor walls, nor gates, nor streets, could shed tears; but Jeremiah could not, except by this hyperbolical language, sufficiently express the extent of their cry. This was the reason why he addressed the very wall of the city, and bade it to shed tears like a river. F47 There seems to be some allusion to the ruins; for the walls of the city had
Page 1 and 2: Favorite Sermons RP Ministries Inc.
Page 3 and 4: and there, exposed to every contume
Page 5 and 6: Jerusalem, because all her friends
Page 7 and 8: hostes ejus feliciter egerunt (fuer
Page 9 and 10: omnium desiderabilium suorum quae f
Page 11 and 12: themselves to impiety. This is the
Page 13 and 14: noun is here put instead of an adve
Page 15 and 16: He says also, that they gave the mo
Page 17 and 18: common or human burning; because wh
Page 19 and 20: Jeremiah 51:33, that Babylon was li
Page 21 and 22: omnes populii, videte dolorem meum;
Page 23 and 24: the children of God differ greatly
Page 25 and 26: quemadmodum fecisti mihi super omni
Page 27 and 28: agree, that the Temple was the hous
Page 29 and 30: from him; but it was still a harder
Page 31 and 32: esolved to put an end to their obst
Page 33 and 34: eason why the Prophet enlarged so m
Page 35 and 36: vision from Jehovah. There is then
Page 37 and 38: forth, but in the same sense in whi
Page 39 and 40: whenever it may happen that we are
Page 41 and 42: Though the word ta m, meshat, is of
Page 43: Matthew says, that Christ opened hi
Page 47 and 48: the face of Jehovah. For the unbeli
Page 49 and 50: declares; and the Prophet now menti
Page 51 and 52: well known, using only a pronoun. N
Page 53 and 54: Lamentations 3:7 7. He hath hedged
Page 55 and 56: of holy men, when they were pressed
Page 57 and 58: the sweetness of his goodness. He a
Page 59 and 60: 19. Remembering mine affliction and
Page 61 and 62: day; but he puts morning, and that
Page 63 and 64: to hope in God, when he says that h
Page 65 and 66: super se. Here he shews the fruit o
Page 67 and 68: Lamentations 3:31 31. For the Lord
Page 69 and 70: (Isaiah 1:24.) He calls them advers
Page 71 and 72: mouth of God.” As to the substanc
Page 73 and 74: this verb sometimes means to weary
Page 75 and 76: We now then understand the meaning
Page 77 and 78: so the Prophet now says that a clou
Page 79 and 80: sorrow by which the unbelieving are
Page 81 and 82: were, with a flood of evils. This s
Page 83 and 84: of what is said is, that God had be
Page 85 and 86: how the Prophet strengthens himself
Page 87 and 88: the precious gold! for µtk, catam,
Page 89 and 90: distressed people to relieve their
Page 91 and 92: against her.” But this is a force
Page 93 and 94: having been pierced through by the
Page 95 and 96:
now, then, understand the design of
Page 97 and 98:
their garments, because the law for
Page 99 and 100:
The Prophet, then, considers now no
Page 101 and 102:
19. Velociores fucrunt persequutore
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head of the people, and so constitu
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Idumeans; for we know that, shortly
Page 107 and 108:
the initial letters of the verses a
Page 109 and 110:
laboravimus non requies nobis. Here
Page 111 and 112:
It may yet be said that children ar
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part for the whole; but that place,
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head: woe unto us, that we have sin
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together with the whole world; but
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the Prophet says, that if it please
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All her desirable things, Which wer
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thyself no rest, Let not the pupil
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2 The precious sons of Sion, Clothe
Page 127 and 128:
often been threatened with banishme
Page 129 and 130:
Become desolate are my sons, for th
Page 131 and 132:
12. To their mothers would they say
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“stones” by the Syr. and the Ta
Page 135 and 136:
has this meaning. It may be taken t
Page 137 and 138:
Children asked bread, A breaker, no
Page 139 and 140:
is the word rendered by Blayney and
Page 141:
towards us.” For surely rejecting
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