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HEre Jeremiah is commanded again to speak unto the Jews, and to repeat * 1.1 from the beginning Gods gracious dealing with them in taking them into his Covenant, which was, that they should obey his Commandments, and so be his people, and he their God. And his accursing of all that do not, accord∣ing to Deut. 27. 26. out of each ones own mouth, whereunto Jeremiah in the
name of them all saith Amen, for so they were all required to say. Here all things are easie to be understood, only vers. 2. because he saith, Hear ye, and tell ye in the plural number, and yet vers. 3. Say thou, who are meant by this plurality? Either Jeremiah, together with Baruch, or with other Prophets of that time. See a like speech Hos. 2. 1. Abdiah or Obadiah 1. 1.
A conspiracy is found in the men of Judah, &c. To aggravate their sin of Ido∣latry the more, he cals it a conspiracy of the Jews and Israelites also, vers. 10. * 1.2 that is, the ten Tribes, with whom the kingdom of Judah was alwayes at dead∣ly feud, and never ceased warring, yet to break the Covenant of God they readily consented together, as Herod and Pontius Pilate, Pharisees and Hero∣dians and Sadduces, Jews and Gentiles to persecute Christ Such conspiracies are daily amongst the wicked, although otherwise at enmity one with ano∣ther, to tear the holy Name of God with oaths, to serve the drunken god [Note.] Bacchus by drunkenness, and Mammon by covetous wresting and wringing, defrauding and circumventing, and the flesh by sensual living.
They shall cry unto me, and I will not hear them. This may seem strange, see∣ing * 1.3 it is said, Call upon me in the time of trouble, and I will hear and deliver thee. But when they cry and are not heard, that live in sinne still, and have no hearts to turn therefrom, it is no marvel. For it is by the same Prophet said, If I regard iniquity in my heart, God will not hear my prayer, Psal. 66. 18. Now the Jews are charged, as they cried to God, so to have sought to false gods, [Note.] vers. 12. even as the Papists not contenting themselves to call upon God only, think the rather to prevail by seeking to both he and she Saints also. But here is a plain denial of audience to any that do so, because they rob God of his peculiar honour, which he saith expresly, he will not give to another, not only God, but creature, how excellent soever, whether Sun, Moon, or Stars, or * 1.4 Angels in the highest heaven, and therefore not to Saints.
According to the number of thy Cities are thy gods. Thus he begins the verse, * 1.5 but ends it, saying, That they offered incense to Baal, setting up Altars for this purpose, In all the streets of Jerusalem. And if to Baal, which is but one, How can they be charged with having so many gods? Answ. By Baal a sin∣gular being put for a plural, all their under-gods, which were of a kinde, were meant. For the Heathen had one principal god, and all the rest, which * 1.6 they held to be as Mediators to him, were called Baalim; so Calvin, and of them the Jews learned to do the like.
Vers. 14. is the same with Chap. 7. 16.
What hath my beloved to do in my house? she hath wrought lowdnesse with many, * 1.7 when she doth evil she glorieth. Having professed before not to hear his people praying, because they adjoyned to him many corrivals, now he challengeth them saying, What hast thou to do in my house? For by beloved here the Jew is doubtlesse meant, though many think otherwise that Jeremiah is meant, saith Calvin. What dost thou praying in my house any more, sith that I have re∣jected * 1.8 all their prayers? And he saith, that we shall not need to be moved at this word [beloved] now given to the Jew, for they were elected in their fa∣thers, and for their sakes called beloved, even in their state of infidelity, Rom. 11. 28. And whereas the Masculine gender is in the next word varied into the Feminine; for the word beloved in the Hebrew is a Masculine, he saith, That this is ordinary under the title of a daughter to set forth Ierusalem, her lewdnes wrought with many was with many false gods complained of before. The holy flesh is passed from thee, that is, Thou hast no pure Sacrifice to come with∣all unto me, and therefore canst not come acceptably; for thy lewdness makes thy Sacrifices of flesh and fat, although of the best, to be vain, as is plainly said, Isa. 1. 11, 12. And hereby art thou rendred the more abomina∣ble, because whilst thou dost thus ill thou wilt not be brought to be ashamed, but gloriest and boastest of thy priviledge, as if still thou wert a more excel∣lent people then any other, and dearer to God, so that what judgements so∣ever be threatned, thou shalt escape them well enough. The Vulgar Latine
to make this the more plain according to the sense before-going, renders it, Quidest, quod dilectus meus in domo mea fecit scelera multa? and Jerom ex∣plains it of the abominations set up in the Temple in the dayes of Manasseh: So likewise Theod. Lyranus, Th. Aquinas, as if he had said, Why should I * 1.9 not cast him out therefore, as I have threatned? Hugo and Isidor. What doth my beloved servant Jeremiah praying in my house still for this City, which hath committed so great wickednesses? And this reading is more agreeable to the Hebrew, wherein it is word for word, What to my beloved in my house? she hath done wickednesse, yea many wickednesses, or with many, that is, false gods, as was before complained. This is censured by Calvin as an utter mistaking, but most favoured by the Hebrew Text, which changeth the gender, having spoken first in the Masculine, and then speaking in the Feminine. So that if it be thus taken, the sense will be without all exception, Jeremiah being bidden, ver. 14. to pray no more for them, hath the same here further inculcated, and a reason yielded, She hath done filthinesse many wayes, thus also it is a reason rendring why her prayers should not be heard, as was together threatned ver. 14. Kimhi and Vatablus will have it to be the speech of Jeremiah to God, or * 1.10 Christ, whom he calleth his beloved; but the words, My house, will not bear this. The next words in vulgar are, Will thy holy flesh take away thy wickednesse? So likewise the Septurgint, and Jerom and Theodoret explain it accordingly, Hebr. They shall make to passe away, or take away holy flesh from thee, that is, thy Idolatries shall cause that thy Sacrifices shall not be accepted as holy, but de∣tested as abominable, and for them the Temple being burnt, and thou carri∣ed away into Captivity, they shall cease and be no more offered at all. Note hence, that sin annihilateth holinesse in any of our performances, as in the [Note.] Sacrifices of the wicked there is flesh, but no holy flesh, that is taken away, and so there is nothing accepted, but detested of God. Some by the holy * 1.11 flesh threatned to be taken away, understand holy Priests, that should be carried into Captivity, that is, sanctified or set apart to this holy office, but this were very improper to call men serving at the Altar, flesh.
The Lord called thy name a green Olive Tree, fair, and of goodly fruit. To * 1.12 make their misery to appear the more, he recounts what the Jew was, a green and flourishing Olive tree, so Rom. 11. they are set forth as branches of the best Olive, and Zac. 4. 14. Rev. 11. 4. we read of two witnesses of God called Olive Trees, which sheweth, that this is a name of those that be most famous and ex∣cellent, as Enoch and Elias, whom Tertullian calleth aeternitatis candidatos, glori∣ous for their eternity, even in their bodies. Of the Olive tree there be many rare properties, for which the Church is set forth hereby. First, the wood thereof is not subject to corrupt in any continuance of time, either by wet or wormeating, for which it is the emblem of eternity. Secondly, It is most fruit∣full, for which the just are compared to trees that in age bring forth more fruit Psal. 92. Thirdly, it is most fat in the oyle; For which Esa. 5. 1. for a fat soile, the soile where the vine was planted, is said to be filius oleae, the child of an Olive. Fourthly, The leaves of the Olive tree never wither, but are always green Hosea 14. 6. Israel shall be as the dew, as the lily, the root of Libanus, and his glory as an Olive tree. Fifthly, an Olive branch is an emblem of peace, for which the Dove sent out by Noah returned with an Olive branch in her mouth, and it is fabled by the Poets, that Neptune and Minerva being at strife, whe∣ther of them should be chief, he alledged, that he ruled over the water, with∣out which nothing can grow; she, that she planted the Olive, the emblem of peace, without which no state can prosper, and then which nothing is more sweet or more desirable, and it was given on her side. Sixthly, The Olive Tree is a signe of mercy, for which cause Solomon made two Cherubims of Olive wood, and placed them so as to cover the mercy seat. 1 Kings 6. 31. Seventhly, The Olive tree though very fruitfull, hath very little and pale leaves, or green inclining to pale, so the fruitfull being very fruitfull in good, make no out∣ward shew, are full of mercy and peace, and green through joy in tribulation,
and have oyl in their lamps unto the end, are not to be corrupted by adversity or prosperity, threatnings or promises, profits, or pleasures, but continue alwayes sound in the faith to their dying day. To conclude this of the Olive Tree, Phae∣drus * 1.13 in the praise of it telleth this story, Upon a time the gods should choose each one a tree, of which he would be the patron, Jupiter the Oak, Venus the Mirtle, Phaebus the Bay, Cybela the Pine, Hereules the Poplar; Minerva wondring asked, why they chose all barren trees, none of them fruitful? Jupiter answered, least they should seem to value profit above honour. But in truth, said Minerva, choose ye as ye please, I think the Olive most worthy to be preferred for the fruitfulnesse. Then Jupiter, (O daughter) I see that thou art wisest of them all, for unlesse it be profitable that we doe, foolish is our glory. With the noise of a great tumult he hath kindled fire upon it, Hebr. At the voice, or in the voice of a great circumcising or cutting down, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fieth, it is spoken thus, in alluding to that which was said in the beginning of the verse, The Lord called thy name an Olive, fair and fruitful: but in stead of this voice another of cutting off the branches of this Olive shall be heard when the Caldees shall burn the City and Temple with fire, and all the Palaces and stately buildings, as branches of the City, shall by them be broken down. Jerom deriveth it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak, and renders it, At the voice of a great speech, as of a thunder, but expounds it as before. It may be understood either of the voice of God calling the Caldees to do this execution, because they had not regarded his mild voice of honouring them with so glorious a name of a green Olive Tree, or of the tumultuous voice of the Caldees, when they destroyed them. Whereas some understand it of the voice of vainglorious speaking in their part, as if this were here pointed at, as the cause of their destruction; it is further fetcht, and doth not so well agree with the words, which shew not the cause, but the manner of their destruction, in the noise of cutting and hew∣ing with the sword, after which burning with fire followeth. And this is fur∣ther confirmed. Verse 17. For the Lord that planted thee, hath spoken evill * 1.14 against thee; therefore in this terrible speech or voice, or according to it he will kindle a fir••, &c. for his planting, it is a metaphorical speech, as also Esa. 5. and in many other places, it being meant in that pleasant and fruitful Country casting the Canaanites out.
And the Lord hath given me knowledge of it, and thou shewedst me their doings, Her•• the Prophet sheweth, that for his prophesying of the judgments before * 1.15 spoken of, which to do yet he was set on work by God: (for he had not known these things, but that God shewed him them) his life was sought by those of his City Anathoth, but without cause, he being, if they should slay him, but as a Lamb or an Ox, ready in silence and patiently to suffer. Some expound this of Christ, because he is often compared to a Lamb, or Sheep, as Esa. 53. Ioh. 1. &c. but it is certain that Jeremy speaketh of him∣self, yet that herein he was a type of Christ, as other Prophets also were, I deny not.
Let me see thy vengeance on them, Ver. 19. he hath said, that he was as a * 1.16 Lamb, but how doth he now acquit himself like a Lamb? is this to do to call for vengeance? An. He did not this out of impatience, saith Calvin, but pure zeal of * 1.17 the spirit, as God directed him, as he was a man he submitted himself patiently to bear even death it self, although never so unjustly inflicted upon him being innocent, but as rapt by a prophetical spirit, he speaketh thus bitterly against that crue of reprobates, his example being herein singular, to shew malicious wicked men, that persecute their innocent teachers, what vengeance hangeth o∣ver [Note.] their heads, and not to be commonly imitated by us: and that he was here∣ing guided by the spirit appeareth, because that immediately the Lord bad him prophesie vengeance to the men of Anathoth. Vers. 21. 22. Thy young men shall die * 1.18 by the sword (that is) such as are able to bear arms, And thy sons and daughters by famine, that is, the rest of the weak multitude of children and women, in the time of siege, causing scarcity and unseasonable weather, hindring the
increase of the fruits of the earth, as was before threatned, Chap. 8. 13.
And I will leave no remnant of the men of Anathoth, Chap. 4. 27. It is said, I * 1.19 will not make an end; and Isa. 1. and Chap. 10. A remnant shall be left, there∣fore the Town or City which seeks the ruine of the Prophet amongst them dai∣ly to instruct and admonish them in particular, provoke God most amongst them of all others, and therefore shall be judged above other wicked peo∣ple, not one of them being spared, as it was with Sodom, where they all banded together against just Lot. The Ierusolymitans were also cruelly bent against Ieremy, but Anathoth was his habitation, he went but sometimes to Ierusalem to prophesie, but here he was continually, and they had more ex∣perience of his unblamable life, zeal and sanctity, and partake more of his labours. Therefore their sin was greatest by farre; and hereby the more aggra∣vated, that when he came home, thinking in his own Town to have some re∣freshing by kinde entertainment there after his hard encounters with the men [Note.] of Jerusalem, they contrariwise conspired against him, and increased his trou∣ble more. Yea it is most probable that they made the Jerusolymitans more in∣fense against him, by traducing him to them, as the Jews afterwards in one * 1.20 City where Paul had preached, followed him to another, to stirre up perse∣cution against him there also. And as the manner of these our times is, they of a Pastors own flock are his cruellest enemies, both at home and abroad, not being moved by his piety, learning or gravity, but against all persecuting, and outing him, if he be not in all their new devices according to the mindes of a few humorous persons amongst them. And the like befell our Lord, That Prophet was not without honour, saving in his own Countrey, for which he so terribly thunders against Chorazin, Bethsaida, and Capernaum, preferring even Sodom before them at the day of Judgement. * 1.21
Vers. 1, 2, 3, 4, 5.
Vers. 9.
Vers. 11, 12. Psal. 50. 14.
Col. 2. 16.
Vers. 13.
Calvin.
Vers. 15.
Calvin.
Hieron. Lyra. Theod. Hugo. Isidor.
Kimchi. Vatabl.
Pagnin. Vatablus.
Vers. 16.
Phaed. l. 3. em∣blem.
Vers. 17.
Vers. 18.
Vers. 20.
Calvin.
Vers. 21, 22.
Vers. 23.
Act. 16. Act. 17.
Matth. 11. Chap. 12.