Footnotes

The Commentaries On Jeremiah, like those on The Minor Prophets, were delivered as Lectures In The Theological School At Geneva, taken down by some of the Pupils, and afterwards read to Calvin, and corrected. We find in them the production of the same vigorous and expansive mind: The Divine Oracles are faithfully explained, the meaning is clearly stated, and such brief deductions are made as the subjects legitimately warrant. Though the Lectures were extemporaneously delivered, there is yet so much order preserved, and such brevity, clearness, and suitableness of diction are found in them, that in these respects they nearly equal the most finished compositions of Calvin as proof that he possessed a mind of no common order.
The Ministry Of Jeremiah extended over a large space of time from the thirteenth year of Josiah's reign till after the final overthrow of the nation; but for how long after that period, it is not known.^fA1 Between the thirteenth year of Josiah and the destruction of the city and Temple, there were about forty years. This was a remarkable period, and Jeremiah nearly alone labored among the people. Their sins had been for the most part the same for a long time — for nearly two centuries, as it appears from the testimonies of his predecessors, Amos, Hosea, Isaiah, Joel, Micah, Nahum, and Zephaniah; for these seven had in this order preceded him. Zephaniah And Habakkuk were probably for a time his contemporaries, the first at the commencement, and the other near the end of his ministry. The contumacy with which Jeremiah often charged the Jews was here evident, as they continued in their evil courses after so many urgent remonstrances by the former Prophets.
What an example of blindness and of the power of superstition does the history of the Jews at this period exhibit! No past nor present calamities, and no threatenings of still greater calamities, and no promises of Divine favor and of temporal blessings, were sufficient to keep them from idolatrous and immoral practices — and such practices, too, as were plainly and explicitly condemned by that very Law which they professed to receive! Such inconsistency might have been deemed impossible, had it not been exemplified in the Jews: but it is an inconsistency which is still exhibited in the conduct of many calling themselves Christians.
As to The Style Of Jeremiah, the opinion of the accurate and elegant Lowth is as follows:
"Jeremiah, though not wanting either in elegance or sublimity, is yet in both inferior to Isaiah. Jerome seems to charge him with some measure of rusticity as to his expressions; but of this, I truly confess, I have found no traces. In thoughts, indeed, he is somewhat less elevated, being for the most part more loose and diffuse in his sentences, as one more conversant with the more tender feelings, being especially capable of expressing sorrow and sympathy. This, indeed, appears mainly in The Lamentations, where these feelings alone predominate; but it is also often found in his Prophecies, and particularly in the first part of his Book, which is chiefly poetical. The middle part is nearly all historical; and the last, consisting of six chapters, is altogether poetical, and contains several oracles plainly expressed, in which the Prophet nearly approaches the sublimity of Isaiah. But of the whole Book of Jeremiah, hardly the half do I consider to be poetical." — Proel, 21.
Venema mainly agrees with Lowth: he blames Jerome for ascribing rusticity of diction to our Prophet, and says that he was no good judge (peritus Judex) of such matters. Speaking of Jeremiah's style, he says, "His diction is not so lofty and sublime as that of Isaiah, though in the six last chapters, 46-51., it seems to me to be nearly equal to it, being no less pure, expressive, and copious, besprinkled also with tropes and metaphors as with lights, and fitted to move the feelings and to stimulate the heart to repentance, for which it was designed. The Lamentations alone are sufficient to defend Jeremiah against the charge of ignorance and rusticity; for antiquity, as Sanctums rightly observes, has nothing more grave, more harmonious, more expressive." Com. ad Jer., p. 8.
"He is admirably pathetic," says Scott; "his descriptions of approaching judgments are peculiarly vivid; and his eloquence is very vigorous and impressive, when inveighing against the shameless audacity of the people in rebellion against God."
Of Jeremiah as a Prophet, Henry mentions these particulars: 1. That he was made a Prophet when young;-2. That he continued long a Prophet;-3. That he was a reproving Prophet;-4. That he was a weeping Prophet; — and, 5. That he was a suffering Prophet, having been persecuted by his own nation more than any other.
There are several references in the New Testament to Jeremiah and to his writings. See ^<400217>Matthew 2:17, 18; ^<401614>Matthew 16:14; ^<580808>Hebrews 8:8-13; ^<581015>Hebrews 10:15-17. "These last references, "observes Scott, "are peculiarly important; for in one of them God himself is mentioned as speaking the words referred to; and in the other it is said, 'Whereof the Holy Ghost is a witness to us.' This is decisive, as to the judgment of the inspired Apostles, respecting the Book on which we now enter, and is peculiarly suited to put us on our guard against those professed friends of the Scriptures, who speak of these books as venerable, authentic, or genuine remains of antiquity, of great value and high authority, but hesitate to vindicate them as divinely inspired." Pref. to Jer.
Nothing is with any certainty known as having been written by Jeremiah, except this Book and the Lamentations. Ascribed to him has been a funeral song on the death of Josiah, (^<143525>2 Chronicles 35:25) which, Josephus says, was extant in his day. It has been also said by some that he wrote the 137th Psalm (Psalm 137), and in connection with Ezekiel, the 46th Psalm (Psalm 46). His Letter to the captives in Babylon in the Apocrypha, appended to the book of Barite, is no doubt spurious: its style is very different from that of Jeremiah.
It is universally admitted that the Chapters in this Book are not in their right order. How this has happened, none have been able to conjecture; but the fact is evident. According to Blayney, whose account seems correct, the twelve first chapters contain prophecies delivered in the reign of Josiah. Those in the thirteenth, and in the following chapters to the twentieth inclusively, were delivered in the reign of Jehoiakim. Now begins the disorder; the twenty — first contains what was spoken in the time of Zedekiah, the last king: and afterwards we have what was delivered in a former reign. The kings of Judah, during Jeremiah's ministry, were these: Josiah; Shallum or Jehoahaz, his second son; Jehoiakim, his eldest son; Jeconiah, the son of Jehoiakim; and Zedekiah, the youngest son of Josiah. Blayney thinks that no prophecies were delivered in the reigns of Shallum and of Jeconiah. Then his classification may be stated as follows:-During the reign of
Josiah, were delivered, chapters 1-12, inclusively.
Shallum, none.
Jehoiakim, chapters 13-20, inclusively, 22, 23, 25, 26, 35, 36, 45, 46, 47, 48, and 49 to verse 33 inclusively.
Jeconiah, none.
Zedekiah, chapters 21, 24, 27 -34, 37-39, 49: from verse 34 to the end, 1, and 51.
The 40-44, inclusively, were written after the destruction of Jerusalem and the captivity of the people; and the 52, the last, during the same time, or as it is commonly supposed, by Ezra; it is an epitome of the progressive and final overthrow of the kingdom.
There were several circumstances worthy of notice, with regard to The Jews, during the ministry of Jeremiah:
1. The means which God employed to lead them to repentance, and to a reformation of their conduct, both as to religion and morals: he gave them a pious and a reforming king in Josiah; the Book of the Law was providentially discovered and widely made known; a reformation was carried on according to its requirements, while idolatrous practices were in a great measure put an end to; the people had also before their eyes the awful judgment of God on their brethren, The Israelites, in banishing them from their country; and the powerful preaching of Jeremiah sounded in their ears.
2. The manifest evidences of God's displeasure: their good king, Josiah, was suddenly taken from them, no doubt as a judgment for their ingratitude; his successor, Suallum, was, after three months' reign, taken prisoner by the Egyptians, and the country was put under tribute; the country was visited with grievous famine, as recorded in chap. 14.; and Jeremiah, by God's command, denounced on them the punishment of an entire extinction as a nation.
3. The extremely corrupted state of the people: they were both most idolatrous and most immoral, unfaithful to God and to man in a degree hardly credible. During Josiah's reign they pretended to cast away their gross superstitions, but after his death they returned to them, as it were, with increased avidity; and with these superstitions was combined the prostration of every moral principle, and of every natural feeling. Superstition ever destroys morality, and enfeebles all the social and natural sympathies of men. What a picture of the effects of superstition is given by Jeremiah in chapter 9!
4. Notwithstanding this extremely degenerated state of things, The Jews harbored the conviction that their ruin, as denounced by Jeremiah, was impossible. While practically denying God, they yet rested their confidence on his promises respecting the perpetuity of David's kingdom, and on their outward privileges; taking as unconditional what was conditional, and regarding the mere possession of divine institutions as a sufficient security. And in this vain confidence they were encouraged and confirmed by false Prophets and corrupt Priests, in opposition to God's messages by his Prophet Jeremiah, and to the plain declarations of that Law, the authority of which they still ostensibly acknowledged!
These things have been recorded for our instruction.
Some of Jeremiah's Prophecies were fulfilled in the days of many of those who heard them; such as those which refer to the Captivity of the people, and to the destruction of the neighboring nations by the king of Babylon. Other prophecies extend farther, to times more remote, to the destruction of Babylon, to the restoration of the Jews after the term of seventy years, and to the destinies of various nations. There are also Prophecies respecting The Messiah, as The Lord Our Righteousness, The Evangelical Covenant, The Call of the Gentiles, and final Restoration of The Jews. So that there are in this Book some Prophecies which were soon fulfilled, others at a more distant time, and some which are still to be fulfilled. Who but GOD, the Sole and the Supreme Ruler of the world, and the regulator and disposer of all events, could have announced such Prophecies? All those which refer to the past have been fulfilled, fully and completely; and with no less certainty shall all such as refer to what is future be in due time fulfilled. Nothing can intercept the exercise of Divine Faithfulness; nothing can obstruct the working of Infinite Power.
Facsimile copies of the old Latin, French, and English title — pages follow this Preface, with a reprint of the Dedication by Clement Cotton to the Countess Of Bedford, prefixed to his English Translation of 1620.
J. O.
Thrussington, September 1850.

Right Honorable: The holy Prophet Jeremiah (according to the diuers subjects he had to work upon in his ministerial function) is forced sometimes, with Isaiah his forerunner, to lift up his voice like unto a Sonne of Thunder; (^<235801>Isaiah 58:1) and eftsoones, with the same Prophet againe, to altar and change the same into the still and soft voice of a Sonne of Consolation: (^<111920>1 Kings 19:20) wherein, as God's faithful messenger, hee carries himself faithfully: For as a Sonne of Thunder, he sharply inueyes against the sinnes and sinners of his time, boldly denouncing God's judgements against them; and as a Sonne of Consolation, (for their sakes whom the Lord had appointed to bee heires of sahation,) hee sweetly preacheth Christ, mixing often with the terrible threats of the Law the sauing promises of the Gospel; that if any came, by the ministry of the one, to be pricked in conscience and humbled, (^<440237>Acts 2:37) he readily, like the good Samaritan, powreth in the mollifying and healing oyle of the other to cure and reuiue them. And thus, as a wise disposer and dispenser of the manifold secrets of God, (^<19A101>Psalm 101:1) his song (in a manner) throughout his Prophesy (like Aaron's Bels — ^<022833>Exodus 28:33) soundeth forth judgement and mercy; preaching judgement to such as were and would be sinners in Sion, (^<233314>Isaiah 33:14) and mercy to such as he saw to be mourners in Sion. (^<236103>Isaiah 61:3). In which respects he may serue as a liuely patterne for all Preachers to follow in their ordinary course of preaching. These Sermons of his (many of them) doe notably sute to our times; and therefore ought to be read, and read againe, of all estates high and low.
But for as much as in reading the Prophets sundry difficulties are met withall, which euery one hath not the skill of himself to dissolue, it would (as I think) be very beneficial for such if they had an holy helper, such an one as this, ready at hand: An interpreter; One (indeed) of a thousand, (^<183323>Job 33:23) that might help to dissolve their doubts, and unloose their hard knots for them; that so understanding what they read, they might (by the blessing of God) with the more ease come to profit by their reading. This hath our Philip (^<440834>Acts 8:34-35) faithfully performed (according to that light of understanding wherewith the Lord had extraordinarily endowed him) throughout the Prophets; and pity it is that so great light should after a sort he buried in darkness from many well minded Christians, onely because they are not (as they might be) turned into our owne natiue language.
Not many yeeres since, a Lampe (if I may so speake) began to be kindled, for giuing them some insight into the harder passages of the Prophets, by translating this Author's Commentaries vpon the Prophecie of Isaiah into English; but much more cleere would the light haue now shined if thereunto had been added the translation of all his Lectures vpon the Prophesie of Ieremiah also. For mine owne part, seeing sufficiency of oyle hath failed me to furnish out this second Lampe vnto the end, I haue for the present proceeded onely through the flue first Chapters.
The which (Right Honorable) as a testimony of that seruice and duty I owe your Honors, I have presumed (as one ouertaken with Ahimaaz his hast, sorewhat abruptly, I confesse) to dedicate vnto you: And if in token of your favorable acceptance thereof you shall be pleased to suffer the same to passe vnder your Honorable names and patronage, many may be occasioned thereby to blesse God for you, and my selfe still to pray, that the blessing of him who was ready to perish may come vpon you.
Your Honor's humbly
at commandment,
CLEMENT COTTON.

As your heroic valor, Most Illustrious Prince, has been acknowledged by superior men and competent judges, and especially your singular piety, your labor to cherish and to promote true Religion, and uniform moderation through life; and also your great courtesy, such as can hardly be found in a private individual, and which I have not only known by report, but have also myself experienced, I have long wished by some public act to testify to posterity the high regard I entertain for you, being not satisfied with having it only in secret. This is well known to the noble — minded Edward, the Count or Espach, whom I have consulted on the subject.
But to discharge this duty at this time, not only an opportunity seems to be offered to me, but a certain necessity appears to constrain me; for, as you have reverently embraced the sound and orthodox doctrine concerning the Holy Supper of Christ, and have not hesitated freely and wisely to avow the same in your dominion, so turbulent and unreasonable men rage against you, as though you had upset all Germany! Hence they rush headlong to assail your Highness with violent clamors; and as they cannot prevail by authority and power, being full of presumption and insolence, they hesitate not to vomit forth their curses, of which men in their right mind would be ashamed; and not only so, but as it is not in their power to kill you, they fabricate shameful rumors respecting your death, as though a plot of flies were sufficient to darken the sun. And you, indeed, Most Illustrious Prince, according to the magnanimity of your mind, and in accordance with the high dignity in which God has placed you, do altogether disregard their mad conduct; but as they so busily labor to provoke you, and at the same time bring in my name to create an ill — will to you, I have thought it my duty, in refuting these calumnies, to set up as a shield against them the very name which they wish to make so odious; for certainly they are wholly unworthy that your Highness should raise your little finger against them, or utter the smallest word. Were I indeed disposed to expostulate with them on account of their madness in hating so much a man who has done something for the Church of God, and of whose labors they avail themselves with the unlearned, though they acknowledge it not, they would have no plea for their ingratitude. While, then, they endeavor, by bringing forward Calvinism, to affix to your Highness some mark of infamy, they do nothing more than betray their own perversity, and also their folly and disgrace. But if they think that they gain something among those who are like themselves, my voice, on the other hand, in speaking of your just praises, will, I hope, be attended to by the godly, the well — informed, and men of calm minds and sound judgment.
Unprincipled men of this character do indeed pretend and loudly exclaim that they fight for God and their country; but whether it be so, it is easy for any one to judge: and I will not indeed discuss at large their delirious notions, as the greater part of them understand not what they vainly talk; I will only touch briefly on the main points in which we differ from their masters, for whom, nevertheless, I have a sincere regard.
That we really feed in the Holy Supper on the flesh and blood of Christ, no otherwise than as bread and wine are the aliments of our bodies, we freely confess. If a clearer explanation is asked, we say, that the substance of Christ's flesh and blood is our spiritual life, and that it is communicated to us under the symbols of bread and wine; for Christ, in instituting the mystery of The Supper, promised nothing falsely, nor mocked us with a vain shew, but represented by external signs what he has really given us.
Now the question rests on the mode of communication; and hence the conflict arises, because we refuse to subscribe to their fancy respecting a local presence. We say, that though Christ is in heaven, yet through the hidden and incomprehensible power of his Spirit, this favor comes to us that His flesh becomes life to us, so that we become flesh of his flesh and bones of his bones. (^<490530>Ephesians 5:30.) By them, on the contrary, it is maintained, that except Christ comes down on earth, there is no participation. That they may, however, get rid of the absurdity of a local presence, it has been found necessary to fabricate the strange notion of ubiquity; which, if we think it not possible to reconcile to the principles of faith, we must beg them at least to pardon our ignorance. Here we follow not our own understanding; but according to the knowledge given us from above, we cannot comprehend that it is at all agreeable to Scripture to say that the body of Christ is everywhere. Both Christ himself and His Apostles clearly shew that the immensity of God does not belong to the flesh; a personal union is what they teach; and no one, except .Eutyches, has hitherto taught, that the two natures became so blended, that when Christ became man, the attributes of Deity were communicated to his human nature. I am not indeed disposed to raise an odium against them by means of a man who has been condemned; they are yet to be reminded to think more attentively, and to consider how contention leads astray even good, learned, and acute men, when they are led away only by a desire to defend their own cause. Doubtless the best and the shortest way of confronting Nestorius at the Council of Ephesus would have been to say, that personal union communicates to two natures what is peculiar to each: to adduce this no one thought of doing on account of its absolute absurdity. I therefore greatly wonder that they who oppose us do not consider into what labyrinth they plunge themselves.
For if the infinity of God appertains to the flesh of Christ, because God was manifested in the flesh, with equal reason His Divinity may be said to have grieved and to have been thirsty, and to have been subject to death, and, in short, to have died; for they cannot escape, as it is a similar mode of reasoning. Christ, while yet a mortal, declared that He knew not when the day of judgment would be. Does He not in these words clearly and distinctly ascribe something to His human nature which could not justly be ascribed to His Divinity? What they bring forward as to the communication of properties, it is unreasonable, and what I may say without offending them, they mistake in a matter that is very simple and plain; for to ascribe what is peculiar to Deity to the Son of man, and again to attribute to Deity what belongs only to humanity, is very improper and rash. To prevent the ignorant from stumbling by blending together different things, and to take away from the dishonest any occasion for contending, orthodox writers have called this figure, "The communication of properties."^fA2
What they have said of certain expressions, has been with little thought applied to the subject. While Christ was on earth he said that the Son of man was in heaven. That no one, ill — informed, might think Christ's body to be infinite, it has been deemed necessary to meet this case by a plain admonition, that on account of the unity of person what is suitable only to Divinity has been said of the Son of man. Paul says, as it is recorded by Luke, that God redeemed the Church by His own blood. (^<442028>Acts 20:28.) Lest no one may hence conceive that God has blood, the same admonition ought to be sufficient to untie the knot; for as Christ was man and God, what is peculiar to His human nature is ascribed to His Divinity. As it was the Father's design to employ this figure of speech for the purpose of teaching the simple and ignorant, it is absurd and even shameful to apply it for a different purpose, and to say that the communication of properties is the real blending of two natures.
But Christ, it is said, sits at the Father's right hand, which is to be taken as meaning everywhere, confined within no limits. I indeed allow that God's right hand is unlimited, and that wherever it is there is the kingdom of Christ; which is metaphorically represented in Scripture by the tern sitting: for whatever is declared of God is beyond controversy to be now ascribed to Christ; and therefore to sit, which means to govern the world, is what Christ has in common with the Father; and still more, as the Father by Him sustains the world, rules all things by His power, and especially manifests the presence of His grace in governing His Church, He may be said, strictly speaking, to reign in His own person. It hence follows, that he in a manner is everywhere; for He can be limited to no place who sustains and protects all parts of heaven and earth, and rules and regulates by His power all things above and below. When now I name Christ, I include the whole Person of the only — begotten Son, as manifested in the flesh. He, I say, God and man, is everywhere as to his authority and incomprehensible power, and infinite glory, according to what the faithful experience by evident effects, as they know and feel His presence. It is not then without reason that Paul declares, that He dwells in us. (^<490317>Ephesians 3:17.) But to distort what is said of His infinite power, which is evident in His spiritual gifts, in the invisible aid which He affords, and in the whole of our salvation, and to apply it to His flesh, is by no means reasonable or consistent.
I wish that many of those who are with little reason angry with us, were at least to recall to mind that common and notable saying used in the Papal Schools, "Christ is whole everywhere, but not altogether."^fA3 They may repeat' it as it is in the barbarous language of Peter Lombard, which is not pleasant to their tender and delicate ears. It is yet wisely expressed, from whomsoever it may have come, and I willingly adopt it. But I wonder whence is this daintiness! Seeing the Recantation of Berengarius delights Westphalus and those who are like him that Christ's body is broken by the teeth and digested by the stomach — why is this sober distinction to be loathed, that Christ our Mediator is every — where entire, but not as to His flesh, which is confined within certain limits, while this power is infinite, and its operation felt on earth as well as in heaven?
There are two words commonly used, Union (unio) and Unity (unitas;) the first is applied to the two Natures, and the second to the Person alone. To assert the unity of the flesh and of Divinity, those would be ashamed to do, if I am not deceived, who yet inconsiderately adopt this absurdity; for, except the flesh differs and is distinct in its own peculiar properties from the Divine nature, they are by blending together become one. They, cavilling, facetiously ask, "In what region of the empyreal heaven does Christ sit?" let them indeed enjoy these fine speculations. I am taught by the Holy Spirit, that He is above all heavens, (^<490410>Ephesians 4:10) according to the common mode of speaking in Scripture, I call whatever is beyond the world heaven. Hence it is enough for me, when Christ is to be sought, that our minds are to be raised above, that they may not remain on the earth and be entangled in gross superstitions.
This, then, is the sum and substance of the whole controversy, which the chief leaders of the adverse party too pertinaciously agitate, unless, indeed, we add another subject that the wicked, as they contend, partake of the flesh and blood of Christ no less than the true servants of God. And we indeed allow that they are equally offered to both; and that whatever may be the difference between men, yet God ever continues like himself the same; and that hence the difference in those who presumptuously thrust themselves does not arise from the nature of the sacrament. When, therefore, Christ gives his body to the unworthy, the difference proceeds from the manner in which it is received. But we deny that those are capable of receiving Christ whom the devil holds as his slaves, and in whom he has his habitation. We do not, however, reject the usual mode of speaking, that Christ is received by them sacramentally, provided absurd interpreters pervert not the words of Augustine, in which sacramental eating is said to be the reception of the substance without the grace; but this is a foolish remark, and unknown to Augustine. The reason they adduce, as it is weak, may easily be refuted. They say, that Christ came not only for salvation to the elect, but also for condemnation to the reprobate, because the Gospel being not received, but rejected, is the savor of death unto death to those who perish. But who has ever heard that the participation of Christ produces death? But if Christ be the occasion of condemnation to unbelievers because He is rejected by them, I see not how it can be that they procure for themselves condemnation by receiving his flesh. They answer and say, that they are, nevertheless, closed up so as not to admit His grace. But that they may gain credit to what they say, they must first prove their strange notion that those who are alienated from Christ eat His flesh, while it is to those without life destitute of its own virtue, and empty.
I have now faithfully and plainly explained why they who boast themselves to be the followers of Luther so hastily contend with us at this day. For the same reason they pour forth their execrations on Phillip Melancthon, now dead, a man who, for his incomparable knowledge in the highest branches of literature, his deep piety, and other endowments, deserves to be remembered by all ages, and whom they have hitherto regarded as their leader: and it is strange, that in order to obtain the favor of the public, they pretend to adopt that noble Confession Of Augsburg, of which he was especially the author, and ought to be deemed its true interpreter. I regard them as turbulent and unprincipled men, who possess no common courtesy, and feel no shame.
But there are those who, in this respect, are different, and observe some moderation: and yet I have a just reason to complain, for some of them have acted so unfairly as to give my name in what they have published in German, and to withhold it in the Latin editions. Now this is to curse the deaf!
But, to omit other things, I revert again to their violent clamors, which are similar to the clamors of those frantic zealots, mentioned by Josephus, through whose excesses a cruel war was kindled, which involved Judea in entire ruin. (De Bell. Jude., lib. 14 et 15.) They can find nothing more atrocious by which they can irritate your Highness, Most Illustrious Prince, than the word Calvinism. But whence this bitter hatred towards me it is not difficult to conjecture. For as they have thought the shortest way to victory to be by suppressing and concealing the real state of the case, and by dazzling the eyes of the simple, it is no wonder that they burn with rage when the clouds of ignorance in which they securely exulted were dissipated; and what especially drives them even to madness, is the fact, that they find that the whole subject is fully and really known by you, so that the doctrine, for which they triumphed while it was unknown, having obtained the patronage of high authority, and being supported by the pious and strong defense of a wise Prince, makes a freer progress.
It would indeed be superfluous to exhort you, who are of yourself sufficiently disposed, to persevere. That you may, however, disregard their impotency, and pursue the object so happily as well as judiciously undertaken, it seems not an useless attempt to confirm you in your course by leaving a pledge of the high regard I entertain for you. And I thought it no act of ingratitude for your incredible courtesy to dedicate to your renowned name my Commentaries On Jeremiah. I indeed confess that it has not been elucidated with that care which so excellent a Book deserves; for as I delivered the Lectures from the pulpit, they were taken from my mouth; and I have indeed been before ashamed, that what might have been more accurately revised and polished by a longer meditation has come forth to light. I am also afraid lest the malevolent should accuse me of arrogance, for having obtruded on the public discourses extemporaneous and unwritten, and designed for a small auditory. It is easy to reply to the latter charge, for the first volume was sent to press against my will. That I may not, however, be without excuse, what I have to say is, that I have been led by the judgment of others. I hear of impartial and plain readers, who declare that they have received no small benefit from this kind of labor. And further, some think that a good end may be attained by making known my extempore mode of teaching, as its simplicity may cure many, who are too anxious of display, of that vice. Though learning and aptness to teach cannot satisfy all, I have yet carefully endeavored that Religion and Faith should not be found wanting by the impartial and well disposed. Nor do I, indeed, fear the charge of arrogance, when I fully avow, that I would have by no means suffered this Book to go forth to the public had I not thought that it would be useful and profitable to the Church of God.
But it may be that some rigid and severe critics will deem it a present unworthy of your Highness; but relying on your rare courtesy, Most Illustrious Prince, I hope it will be favorably accepted. And if Jeremiah himself were now alive on earth, he would add, if I am not deceived, his recommendation; for he would acknowledge that his Prophecies have been explained by me not less honestly than reverently; and further, that they have been usefully accommodated to present circumstances. I feel not, however, over anxious to find an excuse, provided I know that I have done no wrong, except through an excessive desire to testify the veneration with which I regard your Highness.
But, to omit now what I have slightly mentioned at the beginning, I should condemn myself for ingratitude, were I not to consider myself under obligations to you for being so ready and disposed to receive The Christian Exiles who flee to you. It is the saying of a heathen woman, as mentioned by a poet-

After having explained The Twelve Minor Prophets, we reached at length to the end of Daniel. I now undertake to explain The Book Of Jeremiah, provided life be spared and leisure be given me. But if through God's grace time will be allowed, there will remain still one Prophet, that is, Ezekiel; which I hope will be undertaken by a more competent Interpreter.
As to Jeremiah, it must be first observed, that he commenced his office as a Prophet under Josiah, and in the thirteenth year of his reign, who was a sincere servant of God, and yet the state of things was then very confused: the Book of the Law was unknown; so that every one indulged his fancy in inventing many impious forms of worship. No doubt at a time when such liberty prevailed, there were many turbulent men laboring to pervert the worship of God and pure doctrine, and fabricating for themselves many absurd things. For if the priests taught rightly, they must have derived all their knowledge from the Law: and though it is probable, that the memory of it was not wholly lost, yet a few fragments only remained, so that they could not with certainty learn how the Church was to be regulated according to what had been received from above. For it is related in sacred history, that the Book was found in the eighteenth year of Josiah, (^<143408>2 Chronicles 34:8, 15;) so that Jeremiah had been then teaching for four, and even for five years.
Now this fact clearly proves how great is the carelessness and sloth of men in the great concerns of Religion. God had commanded Moses, that a copy of the Law should not only be kept reverently and carefully in the Temple, but also by the kings themselves, (^<051718>Deuteronomy 17:18;) and there was also added a command, that the whole Law should be read to the people at their festivals. (^<053111>Deuteronomy 31:11.) But when the kings departed from the true worship of God, no copy of the Law was preserved by them: and at length the whole Law became as it were extinct. No doubt this happened through the tyranny of King Manasse, who cruelly raged against the priests and against all the other servants of God. Wherever only a spark of religion appeared, he was intent on slaughter; so that blood, as sacred history testifies, flowed through all the streets of Jerusalem. (^<122116>2 Kings 21:16.) It was then no wonder, if he took away from the Temple all the copies of the Law found there, in order to extinguish all memory of true doctrine. However, a book, which had been hid, was found, as we are told, by the priest Hilkiah.
The first thing then to be observed is the time when he began to teach: as religion was then so corrupted, and every one invented errors to suit his own humor, the office of Jeremiah must have been hard and arduous.
Secondly, the termination of his ministry must be noticed. He says, that from that time he pursued his office until the transmigration. He therefore continued in his course for forty years. We shall hereafter see what hard contests he had to undergo during his life. But had the people been teachable, he could not have performed what God had commanded him without great pain and even weariness: for we shall presently see what was the doctrine which he was commanded to proclaim. As then he was assiduous in his labor for forty years, we hence perceive with what a courageous spirit he was endued. If we further consider what storms had been raised, calculated to cast him down from his high station, and even wholly to drive him from the right way, more clearly still will shine forth the invincible firmness of his mind and his zeal; for he never desisted from executing the office committed to him.
We must further observe, that after the city was cut off, and the inhabitants of Jerusalem were led captives into Babylon, Jeremiah still continued to discharge his office. He was indeed drawn into Egypt, as we learn from the end of his Book, especially from chapter 44 (Jeremiah 44); nay, he was taken there by force, while yet he pronounced a curse on all the Jews who sought hiding — places in Egypt. Though he was forced to go there, yet it much lessened his authority; for we know that ungodly men lay hold on any pretense for evil — speaking. There was here a specious pretense; "He cursed, "they said, "all who went to Egypt, and now where does he dwell himself? In Egypt with the other refugees." No doubt the faith of the holy man was shaken by these banterings: ungodliness has been wanton in all ages. There, then, after the destruction of the city, Jeremiah was constrained to bend his course: and it may be, that he persevered in his work and labor beyond fifty years. It is said, that he was stoned to death, and not unlikely, for he inveighed with no less severity against the Jews who had fled into Egypt, than against the city while it was standing; and despair might have roused them into madness. It is hence probable that they slew the holy Prophet, and thought this lawful because he upbraided them with their miseries, while his object was to correct their perverseness, which was untamable; and this they did not consider.
I come now to The Contents of the Book. As Isaiah and the other Prophets spent their labor almost in vain, nothing remained for Jeremiah but briefly to announce this sentence, — " There is now no pardon, but it is the time of extreme vengeance, for they have too long abused God's forbearance, who has borne with them, kindly and even sweetly exhorted them to repent, and testified that he would be exorable and propitious, provided they returned to the right way." Since then God's kindness had been despised by them, it became necessary for Jeremiah to fulminate against them as men lost and in a hopeless state of perverseness. The main thing then in his teaching was this:
"It is all over with the kingdom and the priesthood; for the Jews have so often and in such various ways, and for so long a time, provoked God's wrath and rejected the pious warnings of his servants."
Isaiah also in his time used threatenings; but we see that to mitigate what was terrible, some hope of pardon was added whenever he spoke with severity. But after the ten tribes had been carried into exile, and the kingdom had been visited with various calamities, while the Jews still continued impenitent, and even hardened themselves more and more under God's scourges, it was necessary, as I have said, that he should deal more sharply with them. God had contended with them by Isaiah and the other prophets; by Jeremiah and also by Ezekiel, he proved them guilty, and denounced on them the sentence of condemnation. This difference between the teaching of Isaiah and that of our Prophet, ought to be noticed.^fA5 At the same time, that Jeremiah's teaching might not be imperfect, it was God's purpose that he should be also the herald of his grace and of the salvation promised in Christ. This exception, however, ought to be borne in mind, that he offered them no hope of mercy until they had suffered the punishment due to their sins.
We now then understand what Jeremiah mainly taught: but particulars will be better and more distinctly understood by readers by following the course of the text. And I do not now treat in general of what is to be found in the prophets; for this is what I have done elsewhere. I now then say only, that Jeremiah was sent by God to proclaim to the people their last calamity; and also to speak to them of their future redemption, and at the same time, ever to remind them of the interposition of seventy years in exile. I come now to the words.

Since then Jeremiah only says, that he came from Anathoth, why should we suppose him to be the sort of the high priest? And frivolous is what the Chaldee paraphraser adds here, that Hilkiah had possessions in the town of Anathoth, as though it was allowed the priests to possess land: God allowed them only what was necessary to feed their flocks. We may then take it as certain, and what the Prophet indeed expressly declares, that he came from the village of Anathoth.^fA7
He further says, that he was of the priestly order. Hence the prophetic office was more suitable to him than to many of the other prophets, such as Amos and Isaiah. God took Isaiah from the court, as he was of the royal family, and made him a prophet. Amos was in a different situation: he was taken from the shepherds, for he was a shepherd. Since God appointed such prophets over his Church, he no doubt thus intended to cast a reflection on the idleness and sloth of the priests. For, though all the priests were not prophets, yet they ought to have been taken from that order; for the priestly order was as it were the nursery of the prophets. But when gross want of knowledge and ignorance prevailed among them, God chose his prophets from the other tribes, and thus exposed and condemned the priests. They ought, indeed, to have been the messengers of the God of hosts, so as to keep the law in their lips, that the people might seek it from their mouth, according to what is said by Malachi. (^<390207>Malachi 2:7) But as they were dumb dogs, God transferred the honor of the prophetic office to others; but Jeremiah, as I have already stated, was a prophet as well as a priest.
He begins in the second verse to speak of his calling.^fA8 It would have, indeed, been to little purpose, had he said that he came forth and brought a message; but he explains, in the second verse, that he brought nothing but what had been delivered to him by God, as though he had said, that he faithfully declared what God had commanded him. For we know that the whole authority belongs entirely to God, with regard to the doctrine of religion, and that it is not in the power of men to blend this or that, and to make the faithful subject to themselves. As God, then, is the only true teacher of the Church, whosoever demands to be heard, must prove that he is God's minister. This is, then, what Jeremiah is now carefully doing, for he says that the word of Jehovah was given to him.
He had before said, the words of Jeremiah, the son of Hilkiah; but any one of the people might have objected and said, "Why dost thou intrude thyself, as though any one is to be heard? for God claims this right to himself alone." Hence Jeremiah, by way of correction, subjoins, that the words were his, but that he was not the author of them, but the minister only. He says, then, that he only executed what God had commanded, for he had been the disciple of God himself, before he undertook the office of a teacher.
As to the beginning of his time and its termination, it has been briefly shewn, why he says that he had been chosen a prophet in the thirteenth year of Josiah, and that he discharged his office till the eleventh year of Zedekiah.
Now that Josiah is called the son of Amon, it is doubtful whether Josiah was properly his son. Amon began to reign in his twenty — second year, and reigned only two years. Josiah succeeded him in the eighth year of his age. If we number the years precisely, Josiah must have been born when Amon was in his sixteenth year; but it does not appear likely, that Amon was a father when he was sixteen years of age, for in this case he must have begotten a son in his fifteenth year; as the birth must have taken place nine months after. Then Josiah must have been begotten in the fifteenth year of Amon's age. It is hence a probable conclusion, that he was a son by law and not by nature, according to what is afterwards said of Zedekiah, that he was Josiah's son, because he was his successor, while he was, as many think, his nephew, a brother's son. But it was a common thing to call the successors of kings their sons, who were their sons by law, and not, as I have said, by nature. It now follows-
Jeremiah 1:4-5
4. Then the word of the Lord came unto me, saying, 4. Et fuit sermo Jehova ad me dicendo,
5. Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations, 5. Antequam formarem to in utero novi to, et antequam egressus esses e vulva sanetificavi to, Prophetam in gentibus constituite.

Here Jeremiah explains more fully what he had already mentioned that he had been called from above, for otherwise he would have presumptuously obtruded himself: for no one, as the Apostle says, takes this honor to himself; but the call of God alone raises up prophets and teachers to their dignity {see ^<580504>Hebrews 5:4}. Hence, that Jeremiah might secure attention, he declares that he had been called to the prophetic office, and that by the clear voice of God. For this purpose, he says, that this word was given him, Before I formed thee in the womb^fA9 I knew thee. He introduces God as the speaker, that what he declares might be more emphatical, that it might be of more weight and more forcible: for, if he had said simply in his own person, that he had been made a prophet by God's voice, it would not have so much moved the hearers; but when he brings forward God as the speaker, there is necessarily more weight and force in what is said.
I pass by here what might be more largely said on what is necessary in one's call, so that he may be attended to by God's people; for no one, by his own and private right, can claim this privilege of speaking, as I have already said, inasmuch as this is what belongs to God alone. But I have elsewhere spoken at large on the prophetic call; it is therefore enough now to point at such things as these as it were by the finger: and particular discussions must be sought elsewhere; for were I to dwell at large on every subject, my work would be endless. I will, therefore, according to my usual practice, give a brief exposition of this Prophet.
Jeremiah then says, that he had been called by God, for this end, that he might on this account gain a hearing from the people. God declares that he knew Jeremiah before he formed him in the womb. This is not said specially of the Prophet, as though other men are unknown to God, but it is to be understood of the prophetic office, as though he had said, "Before I formed thee in the womb, I destined thee for this work, even that thou mayest undertake the burden of a teacher among the people." And the second part is a repetition, when he says, Before thou camest forth from the womb I sanctified thee. Sanctification is the same as the knowledge of God: and thus we perceive that knowledge is not mere prescience, but that predestination, by which God chooses every single individual according to his own will, and at the same time appoints and also sanctifies him; for no one, as Paul declares, (^<470216>2 Corinthians 2:16,) is according to his own nature fitted for the work. Since then this fitness is the gratuitous gift of God, it is nothing strange that God declares that he had sanctified Jeremiah, as though he had said, "I formed thee man in the womb, and at the same time appointed thee for this particular work; and as it was not in thy power to bring with thee a qualification for the prophetic office, I formed thee not only a man, but a prophet." This is the import of the passage.
But they refine too much, who think that the Prophet was sanctified from the womb as John the Baptist was, for the words mean no such thing; but only that is testified of Jeremiah, which Paul also affirms respecting himself in the first chapter of the Epistle to the Galatians, that he was known by God before he was born. Jeremiah then was not actually sanctified in the womb, but set apart according to God's predestination and hidden purpose; that is, God chose him then to be a Prophet. It may be asked, whether he was not chosen before the creation of the world? To this it may be readily answered, that he was indeed foreknown by God before the world was made; but Scripture accommodates itself to the measure of our capacities, when it speaks of the generation of any one: it is then the same as though God had said of Jeremiah, that he was formed man for this end that in due time he might come forth a Prophet.
And no doubt the following clause is added exegetically, A prophet for the nations I made thee. His sanctification, then, as I have said, was not real, but intimated that he was appointed a Prophet before he was born.
It however seems strange that he was given a Prophet to the nations. God designed him to be the minister of his Church; for he neither went to the Ninevites, as Jonah did, (^<320303>Jonah 3:3,) nor traveled into other countries, but spent his labors only among the tribe of Judah; why then is it said that he was given as a Prophet to the nations? To this I answer, that though God appointed him especially for his Church, yet his teaching belonged to other nations, as we shall presently see, and very evidently, as we proceed; for he prophesied concerning the Babylonians, the Egyptians, and the Moabites; in short, he included all the nations who were nigh and known to the Jews. This was indeed as it were accidental: but though he was given as a Prophet especially to his own people, yet his authority extended to heathen nations. No doubt nations are mentioned, including many, in order that the power and dignity of his teaching might appear more evident. It follows-
Jeremiah 1:6-7
6. Then said I, Ah, Lord God! behold, I cannot speak; for I am a child, 6. Et dixi, Ahah, Domine Jehova, ecce non novi loqui, quia puer ego.
7. But the Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. 7. Et dixit Jehova ad me, Ne dicas, Puer ego (id est, sum puer,) quia ad quaecunque to misero, ibis, et quaeunque tibi praecepero, loqueris.

After having spoken of his call, the Prophet adds, that he at first refused his office, and he states this for two reasons; first, that he might clear himself from every suspicion of rashness, for we know how much ambition prevails among men, according to what James intimates, that many wish to be teachers, (^<590301>James 3:1) and there is hardly one who is not anxious to be listened to. Since, then, most men too readily assume the office of teaching, and many boldly intrude into it, Jeremiah, in order to avoid the very suspicion of rashness, informs us that he was constrained to take the office. Secondly, he says that he refused the office, that he might gain more esteem, and render his disciples more attentive. But why did he refuse to obey God, when called to the prophetic function? Because its difficulty frightened him: and yet this very reason ought to rouse readers to a greater attention, as it no doubt awakened hearers when Jeremiah spoke to them.
If any one asks, whether Jeremiah acted rightly in refusing. what God enjoined? the answer is, that God pardoned his servant, for it was not his design to reject his call, or to exempt himself from obedience, or to shake off the yoke, because he regarded his own leisure, or his own fame, or any similar considerations: Jeremiah looked on nothing of this kind; but when he thought of himself, he felt, that he was wholly unequal to undertake an office so arduous. Hence the excuse that is added is that of modesty. We then see that God forgave his timidity, for it proceeded, as we have just said, from a right feeling; and we know that from good principles vices often arise. But it was yet a laudable thing in Jeremiah, that he thought himself not sufficiently qualified to undertake the prophetic office, and that he wished to be excused, and that another should be chosen endued with more courage and with better qualifications. I shall proceed with what remains tomorrow.

We mentioned yesterday the reason why Jeremiah refused the office of teaching, even because he thought himself unequal to the work; and for this reason he called himself a child, not in age, but in knowledge. Hence the word "child" is to be taken metaphorically; for thereby the Prophet confessed that he was not sufficiently qualified as to knowledge and practice. Some, as I have said, have unwisely applied this to his age. Though then he was of a mature age, yet he called himself a child, because of his unskillfulness, and because he possessed not the gifts necessary for an office so important.^fA10
Now follows the answer given to him, Say not, I am a child; for thou shalt go, etc. God not only predicts here what the Prophet was to do, but declares also what he designed him to do, and what he required from him, as though he had said, "It is thy duty to obey, because I have the right to command: thou must, therefore, go wheresoever I shall send thee, and thou must also proclaim whatsoever I shall command thee." By these words God reminds him that he was his servant, and that there was no reason why a sense of his own weakness should make him afraid; for it ought to have been enough for him simply to obey his command.
And it is especially necessary to know this doctrine: for as we ought to undertake nothing without considering what our strength is, so when God enjoins anything, we ought, immediately to obey his word as it were with closed eyes. Prudence is justly praised by writers; and it is what ought to be attended to by all generally; they ought to consider what the shoulders can bear, and cannot bear. For whence is it that many have so much audacity and boldness, except that they hurry on through extreme self — confidence? Hence, in all undertakings, this should be the first thing, that every one should weigh well his own strength, and take in hand what comports with the measure of his capacity. Then no one would foolishly obtrude himself, and arrogate to himself more than what is right. But when God calls us, we ought to obey, however deficient we may in all things be: and this is what we learn from what God says here, Say not, I am a child; that is, "though thou, indeed, thinkest thyself destitute of every qualification, though thou art conscious of thine own weakness, yet thou shalt go, thou must go wheresoever I shall send thee." God, then, requires this honor to be simply conceded to him, that men should obey his commands, though the qualification necessary to execute them be wanting. It afterwards follows —
Jeremiah 1:8
8. Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord. 8. Ne timeas a facie ipsorum, quia tecum ego (id est, ego sum tecum) ad eripiendum to, dicit Jehova.

We may learn from this verse that Jeremiah, when he observed the heavy and hard conflicts he had to undertake, was greatly disturbed; for he had not courage enough firmly and boldly to assail enemies so many and so violent. He indeed saw, that he had to do with a degenerated people, who had almost all departed from the law of God: and since they had for many years shaken off the yoke, and were petulantly exulting in their freedom, it was difficult to bring them back to obedience, and to a right course of life. It hence appears that the Prophet was restrained by this difficulty, so as not to venture to undertake the prophetic office. But God applied a suitable remedy to his fear; for what does he say? Fear not their face. It appears, then, that when Jeremiah said that he was a child, he had in view, as I have already hinted, the difficulty of the undertaking; he could hardly bear to carry on contests so severe with that rebellious people, who had now become hardened in their wickedness. We hence see how he refused, in an indirect manner, the burden laid on him, for he ventured, not openly and ingenuously, and in plain words, to confess how the matter was; but God, who penetrates into the hearts of men, and knows all their hidden feelings and motives, heals his timidity by saying, Fear not their face.^fA11
Now this passage shews that corruptions had so prevailed among the chosen people, that no servant of God could peaceably perform his office. When prophets and teachers have to do with a teachable people, they have no need to fight: but when there is no fear of God, and no regard for him, yea, when men are led away by the violence of their lusts, no godly teacher can exercise his duty without being prepared for war. This, then, is what God intimates, when he bids his Prophet to be courageous; for he saw that there would be as many enemies as professed themselves to be the children of Abraham.
The reason, also, for boldness and confidence, that is added, ought to be noticed, For I am with thee to deliver thee. By these words God reminds the Prophet, that there would be sufficient protection in his power, so that he had no need to dread the fury of his own nation. It was, indeed, at first, a formidable undertaking, when Jeremiah saw that he had to carry on war, not with a few men, but with the whole people; but God sets himself in opposition to all men, and says, I am with thee,^fA12 fear not. We hence see that due honor is then conceded to God, when being content with his defense we disregard the fury of men, and hesitate not to contend with all the ungodly, yea, though they may rise up in a mass against us: and were their forces and power the strongest, we ought yet to feel assured that the defense of God alone is sufficient to protect us. This is the full meaning of the passage. It now follows-
Jeremiah 1:9-10
9. Then the Lord put forth his hand, and touched my mouth: and the Lord said unto me, Behold, I have put my words in thy mouth. 9. Et extendit Jehova manum suam, et tetigit os meum; et dixit Jehova ad me, Ecce posui verba mea in ore tuo:
10. See, I have this day set thee over the nations, and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant. 10.Vide, constitui to (vel, praefeci) hodie super gentes et super regna, ad evellendum et ad destruendum et ad eruendum et ad perdendum, ad aedificandum et ad plantandum.

Here Jeremiah speaks again of his calling, that his doctrine might not be despised, as though it proceeded from a private individual. He, therefore, testifies again, that he came not of himself, but was sent from above, and was invested with the authority of a prophet. For this purpose he says, that God's words were put in his mouth.
This passage ought to be carefully observed; for Jeremiah briefly describes how a true call may be ascertained, when any one undertakes the office of a teacher in the Church: it is ascertained even by this when he brings nothing of his own, according to what Peter says in his first canonical epistle,

that is, let him not speak doubtingly, as though he introduced his own glosses; but let him boldly, and without hesitation, speak in the name of God. So also Jeremiah in this place, in order that he might demand to be heard, plainly declares that the words of God were put in his mouth. Let us, then, know, that whatever proceeds from the wit of man, ought to be disregarded; for God wills this honor to be conceded to him alone, as it was stated yesterday, to be heard in his own Church. It hence follows, that none ought to be acknowledged as God's servants, that no prophets or teachers ought to be counted true and faithful, except those through whom God speaks, who invent nothing themselves, who teach not according to their own fancies, but faithfully deliver what God has committed to them.
A visible symbol was added, that there might be a stronger confirmation: but there is no reason to make this a general rule, as though it were necessary that the tongues of all teachers should be touched by the hand of God. There are here two things — the thing itself, and the external sign. As to the thing itself, a rule is prescribed to all God's servants, that they bring not their own inventions, but simply deliver, as from hand to hand, what they have received from God. But it was a special thing as to Jeremiah, that God, by stretching out his hand, touched his mouth; it was, that he might openly shew that his mouth was consecrated to himself. It is therefore sufficient as to the ministers of the word, that their tongues be consecrated to God, so that they may not mix any of their own fictions with his pure doctrine. But it was God's will, as to Jeremiah, to add also the visible signs of the thing itself, by extending his hand and touching his mouth.
God having now shewn that Jeremiah's mouth was consecrated to himself, and separated from common and profane use, proceeds to invest him with power: See, he says, I have set thee this day over nations and over kingdoms. By these words God shews how reverently he would have his word received, even when conveyed by frail mortals. There is no one who pretends not, that he desires to obey God, but yet hardly one in a hundred really receives his word. For as soon as he speaks, almost all raise a clamor; or if they dare not furiously, and in a hostile manner, oppose it, we yet see how some evade it, and others secretly oppose it. The authority, then, which God ascribes to his own word, ought to be noticed by us: Behold, I have set thee over nations and kingdoms.
Farther, by saying, See, I have set thee, he encourages the Prophet to be magnanimous in spirit. He was to remember his calling, and not timidly or servilely to flatter men, or to shew indulgence to their lusts and passions: See, he says. We may hence perceive, that teachers cannot firmly execute their office except they have the majesty of God before their eyes, so that in comparison with him they may disregard whatever splendor, pomp, or power there may be in men. Experience indeed teaches us, that the sight of men, whatever dignity they may possess, be it the least, brings fear with it. Why are prophets and teachers sent? That they may reduce the world to order: they are not to spare their hearers, but freely reprove them whenever there may be need; they are also to use threatenings when they find men perverse. But when there is any dignity connected with men, the teacher dares not to offend; he is afraid of those who are invested with power, or who possess wealth, or a high character for prudence, or who are endued with great honors. In such cases there is no remedy, except teachers set God before their eyes, and regard him to be himself the speaker. They may thus with courageous and elevated minds look down on whatever height and pre — eminence there may be among mortals. This, then, is the object of what God says here, See, I have set thee over nations and kingdoms; for he shews that there is so much authority in his word, that whatever is high and exalted on earth is made subject to it; even kings are not excepted.
But what God has joined together let no man separate. (^<401906>Matthew 19:6; ^<411009>Mark 10:9) God indeed extols here his Prophets above the whole world, and even above kings; but he has previously said, Behold, I have put my words, in thy mouth; so that whosoever claims such a power, must necessarily bring forth the word of God, and really prove that he is a prophet, and that he introduces no fictions of his own. And hence we see how fatuitous is the boasting of the Pope, and of his filthy clergy, when they wickedly dare to appropriate to themselves what is here said. "We are, "they say, "above both kings and nations." By what right? "God hath thus spoken by the Prophet Jeremiah." But these two things are to be joined together — I have put my words in thy mouth, and, I have set thee over nations and kingdoms. Now let the Pope shew that he is furnished with the word of God, that he claims for himself nothing that is his own, of apart from God; in a word, that he introduces nothing of his own devices, and we shall willingly allow that he is pre — eminent above the whole world. For God is not to be separated from his word: as his majesty shines eminently above the whole world, yea, and above all the angels of heaven; so there is the same dignity belonging to his word. But as these swine and dogs are empty of all true doctrine and piety, what effrontery it is, yea, what stupidity, to boast that they have authority over kings and nations! We, in short, see from the context, that men are not here so much extolled, though they be true ministers of celestial truth, as the truth itself; for God ascribes here the highest authority to his own word, though its ministers were men of no repute, poor and despised, and having nothing splendid connected with them. The purpose for which this was said I have already explained; it was, that true prophets and teachers may take courage, and thus boldly set themselves against kings and nations, when armed with the power of celestial truth.
He then adds, To root up, to destroy, to pull down, to lay waste. God seems here to have designedly rendered odious his own word and the ministry of the Prophet; for the word of God in the mouth of Jeremiah could not have been acceptable to the Jews, except they perceived that it was for their safety and welfare: but God speaks here of ruin and destruction, of cutting down and desolation. But he subjoins, to build and to plant. God then ascribes two effects to his word, that on the one hand it destroys, pulls down, lays waste, cuts off; and that on the other it plants and builds.
But it may, however, be rightly asked, why does God at first speak of ruin and extermination? The order would have seemed better had he said first, I set thee to build and to plant, according to what is said by Paul, who declares that vengeance was prepared by him and the other teachers against all despisers, and against all the height of the world, when your obedience, he says, shall be completed. (^<471005>2 Corinthians 10:5, 6.) Paul then intimates that the doctrine of the gospel is properly, and in the first place, designed for this end — to call men to the service of God. But Jeremiah here puts rhin and destruction before building and planting. It then seems, as I have said, that he acts inconsistently. But we must ever bear in mind what the state of the people was: for impiety, perverseness, and hardened iniquity had for so long a time prevailed, that it was necessary to begin with ruin and eradication; for Jeremiah could not have planted or have built the temple of God, except he had first destroyed, pulled down, laid waste, and cut off. How so? Because the Devil had erected there his palace; for as true religion had been for many years despised, the Devil was there placed, as it were, on his high throne, and reigned uncontrolled at Jerusalem, and through the whole land of Judea. How, then, could he have built there a temple for God, in which he might be purely worshipped, except ruin and destruction had preceded? for the Devil had corrupted the whole land. We indeed know that all kinds of wickedness then prevailed everywhere, as though the land had been filled with thorns and briers. Jeremiah then could not have planted or sown his heavenly doctrine until the land had been cleansed from so many vices and pollutions. This is no doubt the reason why in the first place he speaks of cutting off and ruin, of exterminating and eradicating, and afterwards adds planting and building.
The heap of words employed shews how deep impiety and the contempt of God had fixed their roots. God might have said only, I have set thee to pull down and to destroy; he might have been content with two words, as in the latter instance — to plant and to build. But as the Jews had been obstinate in their wickedness, as their insolence had been so great, they could not be corrected immediately, nor in one day, nor by a slight effort. Hence God accumulated words, and thus encouraged his Prophet to proceed with unwearied zeal in the work of clearing away the filth which had polluted the whole land. We now then understand what is here said, and the purpose of using so many words.^fA13
But he speaks again of kingdoms and nations; for though Jeremiah was given as a Prophet especially to his own nation, yet he was also a Prophet to heathen nations, as they say, by accident, according to what we shall hereafter see: and it seems that, God designedly mentioned nations and kingdoms, in order to humble the pride of that people who thought themselves exempt from all reproof. Hence he says, that he gave authority to his servant, not only over Judea, but also over the whole world; as though he had said, "Ye are but a small portion of mankind; raise not then your horns against my servant, as ye shall do this without effect; for he shall exercise power not only over Judea, but also over all nations, and even over kings, as the doctrine which I have deposited with him is of such force and power that it will stand eminent above all mortals, much more above one single nation."
We at the same time see that though the treachery of men constrains God to use severity, yet he never forgets his own nature, and kindly invites to repentance those who are not wholly past remedy, and offers to them the hope of pardon and of salvation; and this is what celestial truth ever includes. For though it be the odour of death unto death to those who perish, it is yet the odor of life unto life to the elect of God. It indeed often happens that the greater part turn the doctrine of salvation to their ruin; yet God never suffers all to perish. He therefore makes the truth the incorruptible seed of life to his elect, and builds them up as his temples. This is what we must bear in mind. And so there is no reason why the truth of God should be disliked by us, though it be the occasion of perdition to many; for it always brings salvation to the elect: it so plants them, that they strike roots into the hope of a blessed immortality, and then it builds them for holy temples unto God. It now follows —
Jeremiah 1:11-12
11. Moreover, the word of the Lord came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond — tree, 11. Et (hoc est, postea) factus est sermo Jehovae ad me (datus est mihi, fuit, ad verbum,) dicendo, Quid tu vides, Jeremia? Et dixi, Baculum vigilis (aut, amigdali) ego video.
12. Then said the Lord unto me, Thou hast well seen: for I will hasten my word to perform it. 12. Et dixit Jehova ad me, Bene fecisti ad videndam (hoc est, recte vidisti,) quia vigilo (aut, festino, vigilans ego, ad verbum) super sermonem meum ut ipsum faciam (hoc est, ut compleam.)

God confirms in this passage what he had previously said of the power of his word. These two verses, then, are to be taken as explanatory, for no new subject is introduced; but the former part is confirmed — that the Prophets spoke not in vain, or to no purpose, because they were invested with celestial power to plant and to build, and, on the other hand, to pull down and to root up, according to what we have quoted from Paul, who says that true teachers are armed with such power. (^<471005>2 Corinthians 10:5, 6) We have in readiness, he says, vengeance against all the unbelieving, however proud they may be: and though their height may terrify the whole world, yet we have a sword in our hands which will stay them; for God's word has sufficient power to destroy the rebellious.
God then proceeds with the same subject when he says, What seest thou, Jeremiah? He had set before him a staff or a rod of almond, as some render the word: and rqç, shaked, means an almond; but as it comes from a verb which means to watch or to hasten, we cannot fitly render it here, almond. I do not, however, deny that the Hebrew word has this meaning. But it is written here with Kamets; the participle which afterwards follows has Holem: we hence see what affinity there is between the two words. The word rqç, shaked, an almond, is derived from the verb, rqç, shakad, to watch; and it has been thought that this tree is so called, because it brings forth fruit earlier than other trees; for almonds, as it is well known, flower even in winter, and in the coldest seasons. Now, were we to say in Latin, I see a rod or a staff of almond; and were the answer given, Thou hast rightly seen, for I watch, the allusion in the words would not appear, the sentence would lose its beauty, and there would indeed be no meaning. It is hence necessary to give another version, except we wish to pervert the passage, and to involve the Prophet's meaning in darkness. It should be, "I see the rod, "or the staff, "of a watcher." Let us grant that the almond is intended; yet the tree may be called watchful, according to what etymology requires, and also the sense of the passage, as all must see.^fA14
God then caused his servant to see the staff of a watcher. For what purpose? The answer is given: Thou hast rightly seen the staff of a watcher, because I watch over my word to execute (or, fulfill) it. Interpreters seem to have unwisely confined this to the punishments afterwards mentioned: they think that what is intimated is, that the threatenings which the Prophet announced would not be without effect, because God was prepared to inflict whatever he would denounce. But this, as I think, is too restricted a view; for God, I have no doubt, extols here his own word, and speaks of its accomplishment; as though he had said, that he spoke not by his servants, that what they said might vanish into air, or fall to the ground, but that power would accompany it, according to what is said in Isaiah,

Jeremiah 1:13-14
13. And the word of the Lord came unto me the second time, saying, What seest thou? And I said, I see a seething — pot; and the face thereof is toward the north. 13. Et fuit sermo Jehovae ad me secundo, dicendo, Quid tu rides? Et dixi, Ollam ferventem ego video, facies ejus a facie Aquilonis.
14. Then the Lord said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land. 14. Et dixit Jehova ad me, Ab Aquilone aperietur (alii vertunt, pendetur; alii, solvetur; erumpet, proprie) malum super cunctos habitatores terrae.

Jeremiah begins now to address the people to whom he was sent as a Prophet. He has hitherto spoken of his calling, that the authority of his doctrine might be evident: and he spoke generally; but now he accommodates his teaching specially to the people. Hence he says, that he had a vision, and saw a boiling-pot, whose face was towards the north. By God asking, and the Prophet answering, the design was to confirm the prediction; for if it had been only said that he saw a boiling-pot, and if an explanation of the metaphor had been given, there would not have been so much force and weight in the narrative. But when God is set forth as being present, and explaining what the boiling-pot signified, the prediction becomes more certain: and the Prophet no doubt gave this narrative, in order to shew that God, being as it were present, thereby proved himself to he the Author of this prophecy.
Now the import of the whole is, that the Chaldeans would come to overthrow the city Jerusalem, to take away and abolish all the honor and dignity both of the kingdom and of the priesthood.
This indeed had been previously announced by Isaiah as well as by other prophets; but all their threatenings had been despised. While indeed Isaiah was living, the king of Babylon had secured the friendship of Hezekiah; and the Jews thought that his protection had been opportunely obtained against the Assyrians. But they did not consider that the hearts of men are ruled by the hand of God, and are turned as he pleases: nor did they consider that they had for many years provoked God, and that he was become their enemy. Since, then, all threatening had been despised and regarded with derision, Jeremiah came forth and declared, that the northern nations would come, the Assyrians as well as the Chaldeans. For we know that the one monarchy had been swallowed up by the other; and the Chaldeans ruled over the Assyrians; and thus it happened that the whole eastern empire, with the exception of the Medes and Persians, had passed over to them; and with respect to Judea, they were northward. Hence the Prophet says, that he saw a boiling-pot, having its face towards the north.
By the pot many understand the king of Babylon; but they seem not rightly to understand what the Prophet says: and I could easily disprove their interpretation, but I shall be satisfied with a simple statement of what is true; and the meaning will become evident as we proceed. The pot, then, as it will be presently seen more clearly, is the nation of the Jews: I say this now, as I do not wish to heap together too many things. They are said to be like a boiling-pot, because the Lord, as it were, boiled them, until they were reduced almost to nothing. It is said also, that the face of the pot was towards the north; because there, as Jeremiah immediately explains, was the fire kindled. And the comparison is very apposite; for when a pot is set on the fire, it boils on that side nearest the fire, and all the scum passes over to the other side. Hence he says that it boiled, but so that its mouth was on the north side; for there was the fire, and there was the blowing. In short, God intended to shew to his Prophet, that the people were like flesh which is cast into the pot, boiled, and afterwards burnt, or reduced after a long time almost to nothing. The Prophet saw the mouth or the face of the boiling-pot, and on the side on which it boiled it looked towards the north; hence God, the interpreter of the vision which he presented to his servant, answers and says, From the north shall break forth evil on all the inhabitants of the land, that is, of Judea. In these words God declares, that the fire was already kindled by the Chaldeans and the Assyrians, by which he would boil, as it were, his people like flesh, and at length wholly consume them, as it is commonly the case, when the flesh remains in the pot, and the fire is continually burning, and blowing is also added; the flesh must necessarily be reduced to nothing when thus boiled or seethed.^fA15
And thus God testifies that the fire was already kindled in Chaldea and Assyria, which was not only to boil the Jews, but also reduce them to nothing. And then he expresses the same in other words — that evil would come from the north upon all the Jews. We shall hereafter see that there is presented here a brief summary of the truth which was committed to Jeremiah; at least it is a summary of one half of it; for God designed also to provide for his own elect; and he thus terrified them, that they might be subdued, and submit to him, and not that they might abandon themselves to despair. At the same time, this half of the prediction was — that there was no hope of pardon, because the Jews had with extreme obstinacy provoked God's wrath, and had so abused his patience, that their impiety could no longer be tolerated. Hence, what other prophets had denounced Jeremiah now confirms more strongly, and points it out, as it were, by the finger. It afterwards follows —
Jeremiah 1:15
15. For, lo, I will call all the families of the kingdoms of the north, saith the Lord; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah. 15. Quoniam ecce ego voco omnes familias regnorum Aquilonis, dicit Jehova, et venient; ponent quisque solium suum in ostio postarum Jerosolymae, et super omnes muros ejus in circuitu, et super omnes urbes Jehudah.

This verse contains an explanation of the last; for God more dearly and more specifically expresses what he had before referred to — that the evil would come from the north. He says that he would be the sender of this evil, and speaks thus of it: Behold, I call all the families of the kingdoms of the north. The prediction would not have been so effectual had not this declaration been expressly added — that the Chaldeans would come by the authority of God; for men are ever wont to ascribe to fortune whatever takes place: and we shall hereafter see in the Book of Lamentations (^<250337>Lamentations 3:37, 38) that the Jews were so besotted, that in their calamities they attributed to the events of fortune the destruction of the temple and city, and the ruin of the kingdom. Hence God sharply expostulated with them, because they were so blind in a matter so clear, and did not acknowledge his judgments. The Prophet, then, after having testified that the evil would come from the north, now adds, that this evil would by no means be by chance, but through that war which the Chaldeans would bring on them; that God would be the chief commander, who would gather soldiers from all parts, and prepare an army to destroy the Jews.
The Prophet uses the word, to cry: Behold, he says, I will cry to all the kindreds, or families, etc.^fA16 God employs various modes of speaking, when he intends to teach us that all nations are in his hand, and subject to his will, so that he can excite wars whenever it pleases him. He says, "Behold, I will hiss (or whistle) for the Egyptians;" and he compares them sometimes to bees. (^<230526>Isaiah 5:26; ^<230718>Isaiah 7:18.) Again, in another place he says, "Behold, I will blow with the trumpet, and assemble shall the Assyrians." All these modes of speaking are intended to shew, that though men make a great stir, and disturb the whole world, yet God directs all things by his sovereign power, and that nothing takes place except under his guidance and authority. We then see that the Prophet does not speak as an historian; nor does he simply predict what was to be, but also adds a doctrine or a great truth. It would have been a naked prediction only, had he said, "An evil shall break forth from the north: "but he now, as I have already said, performs the office of a teacher, that his prediction might be useful, and says that God would be the chief commander in that war: Behold, then, I will cry to all the families^fA17 of the kingdoms of the north.
There was then indeed but one monarchy; but as the self — confidence of the Jews was so great, and hence their sottishness, so that they dreaded no evil, God, in order to arouse them, says that he would assemble all the families of the kingdoms: and doubtless those belonged to many kingdoms whom God brought together against the Jews. A regard also was had to that vain confidence which the Jews entertained, in thinking that the Egyptians would be ever ready to supply them with help. As, then, they were wont to set up the Egyptians as their shield, or even as a mountain, God here exposes their folly, — that trusting in the Egyptians, they thought themselves sufficiently fortified against the power and arms of the whole Chaldean monarchy. For these reasons, then, he mentions the families, and then the kingdoms, of the north.
It follows, And they shall come, and set each (man, literally) his throne^fA18at the entrance of the gates. The Prophet here means that the power of the Chaldeans would be such, that they would boldly pitch their tents before the gates, and not only so, but would also close up the smaller gates, for he mentions the doors (ostia) of the gates.^fA19 And by speaking of each of them, he meant the more sharply to touch the Jews: for they, relying on the help of Egypt, thought themselves capable of resisting, while yet the Chaldeans, who had conquered the Assyrians, would be irresistible. Hence he says, that not only the army itself would encamp before the gates, but that each individual would fix himself there, and set up his tent as in a place of safety. In short, God intimates that the Chaldeans and Assyrians would be victorious, that they would entirely rule and rest themselves as at their own homes, in the fields and before the gates of the city Jerusalem. These things are afterwards more distinctly expressed, and many circumstances are added: but God intended at first to announce this declaration, that the Jews might know that it would be all over with them.
He then says, On its walls around, and on all the cities of Judah. The Prophet here declares, that the whole country would be laid waste, as though he had said, "The Jews in vain trust to their own resources, and help from others, for God will fight against them; and as the Chaldeans and the Assyrians shall be armed by him, they shall be victorious, whatever force the Jews may oppose to them." It follows —
Jeremiah 1:16
16. And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burnt incense unto other gods, and worshipped the works of their own hands. 16. Et loquar (vel, proferam) judicia mea cum ipsis super omni malitia eorum; quia (nam rça hic ponitur vice yk valet causalem particulam, quia) dereliquerunt me, et suffitum fecerunt diis alienis et prostrati fuerunt (vel, se prostraverunt) coram operibus manuum suarum.

God now assigns the reason why he had resolved to deal so severely with the Jews. It was necessary to teach them two things, — first, that the Chaldeans would not of themselves come upon them, but through God, who would gather and arm them; and secondly, that God Would not act in a cruel manner, nor forget his covenant, in becoming a rigid avenger, but that he would thus be angry, because there was extreme iniquity in the Jews, so that it was needful to distress and wholly to break them down, as moderate corrections had availed nothing. God, then, after having testified that he would be the leader in that war, now explains the reasons why he would chastise the Jews, and shews that his conduct towards them could not be ascribed to cruelty, inasmuch as that they had provoked him by their impious superstitions.
Hence he says, I will speak my judgments with them. This is referred by many interpreters to the Chaldeans and Assyrians, as though God would prescribe to them what was to be decreed, as chief judges are wont to do to those who are under them: but this exposition is strained, and confuted by what follows, on account of their wickedness. What, then, is to speak judgments? It is done, when God summons the wicked before his tribunal, and executes the office of a judge. And this mode of speaking is common in Scripture, according to what we read at the end of this book, — The king of Babylon spoke judgments with the King Zedekiah, (^<245209>Jeremiah 52:9) that is, he dealt judicially with him, as we commonly say.^fA20 So now God declares that he would be the judge of the people, as though he had said, that hitherto he had been silent, not that the sins of the people were not known, but because he had borne with them, in order to try whether there was any hope of repentance. But he says now that he would become their judge, as he had found by long experience that they were past remedy.
There is, then, to be understood a contrast between the forbearance of God, which he had long exercised while he dealt with the people, not as he might have justly done, but deferred his vengeance, and the time of vengeance which was now at hand; I will then speak my judgments with the Jews; that is, "I will now ascend my tribunal: I have hitherto abstained from exercising my right, and waited for them to return to me; but as there is no return, and I see that they are men wholly irreclaimable, and their disposition is so depraved that they continually add evils to evils, I will now begin to undertake mine office, the office of a judge." But we must bear in mind, as I have already said, the design of God in this declaration; for it was his object to clear himself from every charge, and from all calumnies, inasmuch as even the worst of men usually clamor against his judgments when he chastises them. Hence he presented before them his own judgments, as though he had said, "They shall not be able to blame me for dealing with them in a severe and cruel manner; for however severe I may be, I shall yet be an equitable judge." Hence he adds, on account of all their wickedness.
He afterwards shews what kind of wickedness it was, They have forsaken me, and burnt incense to strange gods. The Jews had, indeed, in various ways, provoked his vengeance; but he mentions here one kind of wickedness, because it was the very fountain of evils, — they had departed from the law and the pure worship of God; and yet he mentions generally all wickedness. The word all is not here without meaning, "on account of all their wickedness:" for he intimates that they were not only in one way wicked, but that they had heaped together various sins. And then he adds, for they have forsaken me. Here God introduces their defection; for it may be, as we daily see, that one offends in this thing, and another in that, and each one for different causes may expose himself to God's judgment; but God shews here that the Jews were become so depraved, that there was nothing sound or pure in them: hence he charges them with all wickedness; and then he mentions their defection, they have forsaken me; as though he had said, "They have wholly denied me; I say not that one is a thief, another an adulterer, and another a drunkard; but they are all become apostates, they are all perjurers and violators of the covenant: thus I am wholly forsaken by them, and they are in every respect alienated from me." We hence see how greatly the Prophet enhances the guilt of his own nation.
It is afterwards added, for the sake of illustration, that they burnt incense to strange gods. They had fallen away from God, and joined themselves to idolatry. He also adds this, — that they bowed down before the works of their own hands. The Prophet divests the Jews of every excuse, and more fully discovers their shame and baseness, — "they prostrated themselves before the works of their own hands." Whenever Scripture uses these expressions, it intimates that there is extreme madness in those men, who worship in the place of God not only the sun and moon, and other created things, but also the idols which they form for themselves. For how is it that they worship their own idols, except that they have formed for them a nose, and hands, and ears? A log of wood no one worships; a piece of brass or of silver all disregard; no one thinks a stone to be God: but when a thing is sculptured and artificially formed by the hand of man, miserable and blind idolaters immediately prostrate themselves; — how is this? Because they have formed for their statues and pictures noses, eyes, and ears! hence they themselves have made gods. We now see the meaning of the Prophet, when he says, that the Jews bowed down before the works of their own hands. But I pass over such things as these lightly, as ye must be well informed on the subject generally. It now follows —
Jeremiah 1:17
17. Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confouml thee before them. 17. Et tu accinge lumbos tuos et surge, et loquere ad ipsos quaecunque (vel, omnia quae) ego mandavero tibi; ne timeas a facie ipsorum, ne to conteram (vel, timere faciam) a faci