Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Jeremiah · Chapter 10
CHAP. X.
LEran not the wayes of the Heathen, neither be dismayed at the signs of heaven, Vers. 2.for the Heathen are dismayed at them. Some make a question, whether this was spoken to the ten Tribes already in Captivity, to warn them against Astrologers in Caldea, and the Idolatries there practised, or to the Jews which should shortly be carried thither, that they might not then be corrupted thus. But I see no cause of this question, for the Prophet might profitably thus warn the Jews being yet in Judea, in going on in the Argument in hand about fearing or not fearing the judgements by him threatned. And he seemeth to me, after that he had used one argument to make them to be affected hereat, taken from mourning women, Chap. 9. 17. now to enter upon another taken from Astrologers, whose predictions by the stars, the signs of heaven, they greatly feared, but the judgements fore-told by the Lord to come upon them they feared not. For it is his chief scope in this Chapter by comparing the Lord and Idols together, to shew his excellency and their vanity, and consequently how much the predictions of his servants are to be regarded, to stirre us up to repentance for the preventing of them, and how little the predictions of Idols servants, such as Astrologers are, who fear men by the sings of heaven, teaching a fatal necessity, that whatsoever is thereby portended according to their judgement made upon the constellations and several aspects of the Planets, or upon the appearing of the fixed stars, shall certainly come to passe, not only in respect of the alteration of weather, but of good or evil to befall particular persons according to the time of their birth, or undertaking business at this or that time, or to whole Nations in respect of peace or warre, health or infection, plenty, or famine, or alterations to better or worse. Now to disswade them from taking heed to these Prophets, he saith, that it is the way of Heathens to fear for their predictions by the stars, and therefore he bids them leave this vanity to them alone, which is his menacing, when he saith, For the Heathen are dismayed at them, as our Lord in another case having spoken against distracting cares of this life, saith, For after all these things do the Heathen seek] Matth. 6.Whether the signs of heaven be not at all to be feared, or how farre forth heed may be taken to them, or what is to be thought of the Astrologian art, whether it be lawfull or not by the stars to judge of events, I shall not speak here, because I have said something to this already upon Isa. 47. 13. OnelyOnly I say, that in this place the unlawfulness or lawfulness of judiciary Astrology comes not in question, but that fear of the signs of heaven, in which they are looked at as gods, viz. the Sunne, Moon and Starres, and worshipped, that they might not hurt, but be propitious and favourable, which as a most grosse sinne is spoken of, Deut. 4. 19. and the Hebrews are straitly charged against it. Thus fear not the signs of heaven, but acknowledge them to be but servants, whether their aspects be favourable or adverse, and that the great Creator of them and us all can at his pleasure crosse them in their operations, according as he is by us in faith and repentance, sought or not sought unto from time to time. And that the Prophet speaks in this sense appears, because after forbidding to fear these signs, he immediately inveigheth against Idols, vers. 3, 4, &c. which would have no coherence with this, but only in the sense before-going, but in that sense the coherence is good. Fear them not, that is, account them not Deities to worship them, as if they had power; and that ye may have them alwayes before you for this end, make not Images of them, for this were the greatest vanity or folly that could be, as is shewed at large here, and Isa. 46.
Gather thy wares (O thou that dwellest in the munition) Here the Prophet returns Vers. 17.again to the threatning of the judgment by the Caldees wherewith he began, speaking to them as a people even now ready to be spoiled of all their goods. For as when the enemy cometh they gather all things of worth together into strong holds to save them out of their hands, leaving other places bare before them, so he cals upon them in this verse to do. Yet so he threatneth vers. 18. Vers. 18.that they should save nothing, for even out of these strong holds, he saith, that he would sling them at this time, as a stone is slung, and distresse them so, that they should certainly finde it thus, the enemy after streightning by siege breaking in to their strongest holds, and dispossessing them thereof, and making them with speed to go afarre off into Captivity, as a stone is cast farre by a sling. Thus also Calvin, who saith, that Hebrew Expositors apply vers. 17. to the Caldees, as if their gathering of the spoils taken from them by the Jews were meant: but this is altogether from the purpose.
Woe is me for my hurt, my wound is grievous. Here Jeremiah to aggravate Vers. 19.the judgement spoken of, ver. 18. the more, turns himself, as it were, into the person of all Judah, thus teaching them what they should do, viz. be already affected with this destruction shortly to come, as if it were already come, confessing it to be just, and therefore patiently resolving to bear it. And that the Prophet speaks this in the person of Judah, and to teach that whole state, is made plain by the next words.
My tabernacle is dissolved, and all my cords broken, &c. A metaphorical expression setting forth the utter destruction of Jerusalem, even as when a Vers. 20.Camp is quite broken up, not any Tent, or part of a Tent being left standing.
O Lord, I know that the way of man is not in himself, it is not in man that walketh Vers. 23.to direct his steps. Having threatned destruction and desolation to Judea, now because the Jews contrariwise promised themselves safety, partly by their own power and preparations, that they could make to defend themselves, and partly by the help of the Aegyptians their confederates, he leaveth them and turneth his speech to the Lord, as being out of hope to perswade them to fear the evil to come, and in fearing to turn from their sins, that so it might be prevented. And what saith he, but in effect that they were vain in their imaginations, because men may prepare to the battel, and promise to themselves good success, but when they are armed and strengthned by humane help according to their hearts desire, they have gone as farre as they can, they are able to effect nothing, but any forces coming against them that are stirred up by God to punish them for their sins, although fewer, shall easily destroy and break their whole strength, but much more the Caldees a Nation so populous and mighty; Thus Calvin. But Jerom, Theod. Rabanus expound it of Nebuchadnezzar, it is not in that man that walketh to direct his wayes, that is, he cannot come and prevail without thee, because having said foreign he addeth foreign signifying only one more mighty. And as this is first and properly spoken to the case in hand, so it is generally true being understood of going in the way by God appointed us, that we may be blessed and happy for ever. Our endeavouring sufficeth not, but God works the will and the deed of his own Phil. 2. 13.good pleasure. The Pelagians hence gather, because it is said, It is not in man that walketh to direct his goings, that he can by his own strength walk in this way, but he must be holpen by Gods grace, that he may be perfect. But this is to gather more then is intended, his walking being spoken of only by way of concession, as if it were supposed if he can walk, he must have strength of grace from God so to do, otherwise he is altogether unable; it is as Christ elswhere saith, Without me ye can do nothing; And as in the Canticles, Draw me, and I will runne after thee. But of this, that we can doe nothing without, but by the grace of God preventing and assisting us, see my Notes upon Phil. 2. 12. Hugo, Lyra and Dionysius are for this last sense onelyonly, taking it as a ground of the prayer vers. 22. sith man cannot go right but erre and sinne of himself, Be not so severe unto me, because I have sinned, but use lenity in correcting me, August. lib. 2. de cor. Scio ad correptionem meam pertinere quod minus à te adjuvor, ut perfectè dirigantur gressus mei, veruntamen ob hoc noli mecum agere tanquam in furore, quo iniquos nos damnare statuisti, sed tanquam in judicio, quo doces tuos non superbire.
O Lord, correct me, but in judgement, not in anger. Seeing it is not in man Vers. 24.to direct his wayes: unlesse by thy grace he be kept from evil, he shall be ready still to go on in sinne against all admonitions, Correct me for sinne, I pray thee in the person of this people, not in anger to destruction, as aiming at nothing else, but let thy correction come on me, as a judgement here for my bettering, that I may more constantly abide in thy favour hereafter. So that he doth not pray against all judgements, For it is good for me, saith David, that prayed likewise, Psal. 6. 1. that I have been afflicted; but that judgements might be so order'd that a greater good to the soul might hence redound unto the people, then hurt unto their bodies and outward state. And thus these two verses cohere excellently together, the former being understood according to Lyra and Augustine. And likewise being understood according to Calvin, the want of power in man to refrain from going in an evil way of hardening his heart against Gods threatnings, is by the Prophet made a ground of pleading for mitigation, when judgements should come.
Pour out thy wrath upon the Heathen that know thee not, &c. It may seem strange that Jeremiah should pray thus against all other Nations, seeing it is Vers. 25.unknown to man, what he will finally do with them, although for the present they be in a reprobate condition. But it is to be understood, that he prayeth not thus against them all for ever, but against the reprobates amongst them, such as the Caldces and other Nations, joining with them, did maliciously in most barbarous cruelty destroy the Jews and their Cities, as the following words do declare, They have devoured Jacob, &c. These words therefore are nothing else but a pronouncing them accursed for ever, and uncapable of any mercy, that be reprobates, and such as shall not be judged in mercy, as Gods peculiar people, but in fury, and they are described that be such, they know not God. 2. They call not upon his name, for how shall he that knows not God call upon him. 3. They devour and consume Jacob, they are infest enemies to the faithfull, working from time to time what they can against them, as Cain against Abel, Esau against Jacob, Saul against David, and the Scribes and Pharisees against Christ. The Lords proceeding against his people sinning Note. and them, shall be divers in the end, these shall be onelyonly corrected and amended by sufferings and saved, these confounded and perish for ever.