Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Jeremiah · Chapter 14
CHAP. XIV.
Ver. 1. THe Word of the Lord that came to Jeremiah concerning the dearth] De rebus retentionum, that is, concerning the drought or dearth by reſtraint of neceſſary raine and moiſture, unde frugum raritas, annon… caritas, fames, whereupon followed a famine: as there doth alſo a famine of the Word, where the divine influences are reſtrained. Junius rendreth it Super verbis cohibitionum, concerning the words of cohibitions; that is, ſaith he, concerning the prayers made by the Prophet and other good people, for the diverting of Gods judgements, publikely denounced.
Ver. 2. Judah mourneth] The Prophets pitiful complaint, bitterly bewailing the common calamity, and labouring thereby to bring them to a ſenſe of the true cauſe of it, their ſins. See 2 Sam. 21.1. with the Note.
And the cry of Jeruſalem is gone up] ſc. To heaven for removal of this judgement: Confer chap. 36.9. with ver. 12. of this Chapter.
Ver. 3. And their Nobles] Who would be ſure to have it, if it were to be had.
Sent their little ones] Their boyes as they uſe to call their menial ſervants of the younger ſort. See Mat. 14.2. with the Note.
To the waters] Such as were the waters of Siloe, which only fountain (ſaith Hierom) Jeruſalem maketh uſe of, ſo long as it laſteth.
To the pits] Or ciſterns, chap. 2.13.
They covered their heads] As cloſe mourners do ſtill.
Ver. 4. Becauſe the ground is chapt] As our hearts alſo are and will be, when the heaven doth not hear the earth; as Hoſ. 2.21. It hath been before obſerved, that in the uſe of the Ordinances if we open our ſhels (our ſouls) the heaven will drop the fruitful dew of grace to the making of pearles of good works, and ſolid vertue.
Plin. l. 8. cap. 32.Ver. 5. Yea the hind alſo calved in the field and forlook it] The loving Hind, Prov. 5.19. Alioqui ſtudioſa ſui partus, that is otherwiſe ſo exceeding chary and careful of her young.
Ver. 6. And the wild-aſſes] Sectores alias vagae libidinis in ſylvis, that uſually courſe up and down the woods, and can bear hunger and thirſt a long while together.
Plin. l. 10. cap. 72. Lib. de mirah. auſcult.Snuffed up the wind like Dragons] Quorum eſt vebementiſſima ſpiratio ac forbitio, who, in defect of water, can continue long by drawing in the ayr, as Ariſtotle likewiſe teſtifieth of the goates in Cephalonia, that they drink not for divers dayes together: but inſtead thereof, gape and ſuck in the freſh ayre.
Ver. 7. O Lord, though our iniquities teſtifie againſt us] Though our guilty conſciences bring in large rolles of inditement written againſt us within and without, and ſpred before Thee.
Do it for thy Names ſake] Heb. Do. A ſhort but pithy petition: ſo ver. 9. leave us not.
Ver. 8. O the hope of Iſrael, the Saviour thereof] In prayer, to pitch upon ſuch of Gods Attributes, as wherein we may ſee an anſwer, is an high point of heavenly wiſdom.
Why ſhouldeſt thou be as a ſtranger in the land] As a ſtranger at home, and as one that is loth to be too buſie in aliena republica, where he hath leaſt to do.
That turneth aſide] Into ſome (diverſorium) Inne.
Ver. 9. Why ſhouldest thou be as a man aſtoniſhed] That knows not which way to take: firſt he goes one way, and by and by he returns again. Tremellius rendreth it, ut vir fatiſcens, as one that fainteth, hath done his utmoſt, and can do no more.
Yet thou, O Lord, art in the midſt of us — leave us not] Extingui lucem nec patiare tuam. This was to ſtirre up himſelf to take hold of God.
Ver. 10. They have loved to wander] Therefore now they ſhall have enough of it: yet not wander ſo wide as to miſſe of hell, Pſal. 95.10, 11. what wonder that God ſeemed a ſtranger to them, who had ſo far eſtranged themſelves from him?
Ver. 11. Pray not for this people] See on chap. 7.16.
Ver. 12. When they faſt I will not hear their cry] At their faſts they were wont to pray earneſtly, and to make their voyces to be heard on high. Sed defuit aliquid intus: their hearts cryed not.
Ver. 13. Ah Lord God] The Vulgar Latine hath it, A, a, a, Vide diligentiſſimam interceſſionem. He ſeeketh ſomewhat to excuſe the people, by laying the blame upon their falſe Prophets. Like whereunto were thoſe Popiſh Prieſts in Gerſons time, who preached publikely to the people that whoſoever would come to hear a Maſſe, he ſhould not be ſtruck blind on that day, neither ſhould he dye a ſuddain death, nor want ſufficient ſuſtenance, &c.
But I will give you aſſured peace] Heb. Peace of truth. Thus, theſe deluders had learned to ſpeak the language of Gods true Prophets: of the high-ſoaring pretended ſpiritual language of Familiſts and ſome other Sectaries one ſaith well, That it is a great deal too high for this world, and a great deal too low for the world to come.
Ver. 14. The Prophets propheſie falſely in my name, &c.] Theſe are certain ſigns of Impoſtors in the Church, in all ages: againſt whom, now if ever, the Temple-doors had need be well guarded; and the Pulpit-doors have written on them foreign Let no unworthy wight preſume to come here.
Ver. 15. Yet they ſay] Heb. they are ſaying; this is all their ſong; though the preſent famine doth in part confute them: but the people were willing enough to be deceived; and were therefore worthily puniſhed. Being infatuated they were ſeduced: and being ſo ſeduced, they were juſtly judged, as Auſtin ſomewhere. The blind led the blind, and both fell into the ditch: though it befel the blind guides to lye nethermoſt.
Ver. 16. And the people to whom they prophecy ſhall be caſt out] They ſhall be no more excuſed by their having been deluded, then he that in his drink committeth adultery or murther, is excuſed by his drunkeneſſe. A drunkard, ſaith Ariſtotle, foreign. Ethic. l. 3. c. 5.deſerveth double puniſhment; firſt for his drunkenneſſe, and then for the ſin committed in, and by his drunkenneſſe: ſo here. See on ver. 15.
Ver. 17. Let mine eyes run down] This the Prophet did doubtleſſe in good earneſt: like as Samuel mourned for the rejection of Saul, and our Saviour wept over Jeruſalem.
And let them not ceaſe] Heb. be ſilent; for teares alſo have a voice, Pſal. 39.12. and doe oft prove very effectual Oratours.
Ver. 18. If I go forth into the field,] The Prophet here ſets forth the ſeige as preſent, though it was many years after: the more to affect the people.
Yea both the Prophet and the Prieſt goe about into a Land that they know not] Or, go about the land (ſc. begging their bread, or flying theſe miſeries) and men know them not, though men of ſuch rank and quality.
Ver. 19. Hast thou utterly rejected Judah?] So as that I may not put up one prayer more for them? I cannot hold whatever come of it; Let not my Lord be angry if I ſhoot this arrow alſo after the former.
Ver. 20. We acknowledge O Lord, our wickedneſſe] We, the better ſort of us do ſo: and ſo the Saints have ever done in their interdealings with God: falling low at his foot-ſtool for pardoning and prevailing mercy.
Ver. 21. Do not abhor us for thy Names ſake] This was to continue inſtant in prayer, Rom. 12.12. This was to pray on, and not faint, Luke 18.1. If thy ſuit be not honeſt, never begin it: and if it be, never leave it.
Do not diſgrace the throne of thy glory] The Temple and the Ark in it.foreign. Dion. Hailcar. l. 2. The Romans held the extinction of the Veſtal fire a ſigne of the deſtruction of their City, be the cauſe thereof what it will. We may well think the ſame of the loſſe of Gods Ordinances, which therefore we muſt deprecate, as here, with all our might: For as Bodin ſaid well of obtaining, ſo likewiſe for retaining Religion, Non diſputationibus ſed regationibus, &c. the buſineſſe will be the better effected by requeſts, then diſputes. Pray therefore for the peace of Jeruſalem, yea take no nay: Deus ipſe qui nullis contra ſe viribus ſuperari poteſt, pre…ibus vincitur, Hieron.The invincible God is overcome by the power of prayer: there is a kind of Omnipotency in it, ſaith Luther.
Remember, break not thy Covenant with us] Lo this is to be Gods faithful Remembrancer, Iſa. 62.6, 7. ſuggeſting unto him ſeaſonable Items.
Ver. 22. Are there among the vanities of the Gentiles] i. e. The Heathen Idols wickedly worſhipped by the Jews.
That can cauſe to rain?] Pluit, ningit: ſupple Deus. Theſe Imperſonals imply that the Ancient Romans looked upon Rain, Snow, &c. as Gods work. Sure it is that they come by a Divine decree, Job 28.26. Not Jupiter foreign (whatever the Poets fable) nor the Heavens themſelves, without the Divine concurrence, can give rain: but it is God Almighty who both prepareth it, Pſal. 147.8. and withholdeth it at his pleaſure, Amos 4.7. the ſecond cauſes do but ſerve the Divine Providence, in theſe common occurrents.
Therefore we will wait upon thee] For ſeaſonabl… ſhowers in this our great neceſſity: We will wait, or, if thou ſee fit, want of our will, ſo that thy will may be done: for that's beſt.
For thou haſt made all theſe things] Both the conſtellations, and rain or drought cauſed thereby.