Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Jeremiah · Chapter 1
CHAP. I.
THe words of Jeremiah, who was of the Priests of Anathoth, &c. This was a little Town, saith Jerom, three miles northward from Jerusalem, given to Vers. 1.the Priests out of the lot of the Tribe of Benjamin. Of Anathoth, see 1 Kin. 2. 20. and how Abiathar being put from the high-Priesthood was bidden to go and dwell at his house there; and Iosh. 21. when Cities were given to the Priests, these four are said to have been assigned to them in Benjamin, Gabaon, Gabae, Anathoth and Almon. He was the son of Hilkiah, yet not of that Hilkiah of whom we read, 2 King. 22. 8. that he found the book of the Law in the eighteenth year of Iosiah, the fift after Ieremiah his beginning to prophesie (although Clem. Alexand. Strom. 1. and Ierom in heb. quaest. 1. paral. think that he was) but of some other ordinary Priest of that name, because that Hilkiah was high-Priest, and the high-Priests dwelt alwayes at Ierusalem, as Iosephus saith, Antiq. l. 20. c. 28. this man at Anathoth, and to shew, that he was but an ordinary Priest, he saith, Of the Priests of Anathoth; thus also the Caldee Paraphrast, who saith, That he was one of the four and twenty Cal. Paraphrast.ordered by David to serve at the Temple by course, 1 Chron. 24. So likewise Calvin, Junius and most of our modern Writers. The thirteenth year of the reign of Iosiah, who reigned thirty two years, so that he prophesied in his time nineteen years, and twenty two years after, when the King of Babylon subdued Iudah, in toto one and fourty years, besides the years after this, whilst he lived in Iudea and in Egypt. And it is to be noted here, because his words might easily have been contemned, that he addeth, To whom the word of the Vers 2.Lord came. And there was need of this addition especially, in a time so corrupt and sinfull, as was before noted in the Preface. And it is further to be noted, that he was of the Priests, from amongst whom it was more rare for a Prophet to come forth: for Isaiah was called out of the Court, and Amos from amongst herdmen to prophesie, the Lord herein giving a check to the Priests for their great wickednesse and ignorance, in that leaving them, whose lips should preserve knowledge, he sought him Prophets amongst Mal. 2. 7.others.
Behold I knew thee in the belly, and sanctified thee to be a Prophet, &c. Of Vers. 5.the like spoken touching Isaiah, see before Isa. 49. 1, 5. and of Paul, Galat. 1. 15, and of Iohn Baptist, Luk. 1. 15. But what is meant hereby? Did he come holy and free from sinne into the world? Answ. No, but God in his prescience appointed him to be a Prophet, and set him apart to this holy Office before he was born, and to be set apart from a common to an holy use, is to be sanctified in the Scripture-phrase, and when a man is in Gods prescience set apart and separated from the community of men to be a chosen vessel to carry Gods name to the world (as it is said of Paul, Gal. 1. 15, 16.) he is said to be sanctified. Some, because it is added, I ordained thee a Prophet unto the Nations] think it to be spoken of Christ, but it will appear afterwards in this Prophecie, that Ieremy was thus ordained, for he prophesied not only to the Jews, but also to divers Nations about, although he went not amongst them, but by his writings, untill that being perforce carried into Egypt, he prophesied there. And it is by Calvin noted, that he saith not barely, the Lord said Calvin.unto me, that he knew me in the belly, &c. but to purchase the more authority to that which he said, he brings the Lord in speaking, Before I formed thee, &c. because men will be moved more by hearing the Lords own words, for which cause he spake with a lively voice upon Mount Zion, and in other places both in Ieremiah and in other Prophets the Lord is brought in speaking, Note. and who so will not by this be moved, have hearts hardened more then the Adamant to their more just condemnation for ever and ever.
I cannot speak, for I am a childe. Of the age of Ieremiah at this time, whether Vers. 6.he were indeed a childe or a youth in years, I finde no certainty in ancient Writers, yet many take it to be spoken properly, supposing him at this time not to have been above fourteen or fifteen years old, but Calvin will have him a man of a middle age, and that in saying he was a childe, he meaneth only in understanding. But why might not the Lord call him to this Prophetical Office so young, as hath been said, as well as Samuel and Daniel? And if he meant, that he was as unfit as a childe for his understanding, he would rather have pleaded against it, as Moses did, and not have objected his youth. Lastly, Why the Lord should not send him being but a youth, as well as a man of years, I see no reason, but rather of his sending him so young, that men of years to whom he should prophesie, might be confounded to see a childe thus obedient to the Lord, and bitter against sin, to go from which they could by no threatnings be moved. And a youth, and a man in the case of being a Prophet are all one before the Lord, for so much he speaketh by them, and giveth the prophetical mouth at his pleasure; neither hath a man of years it at his own will. For his excusing of himself, saying, Ah Lord God, Jerom hath Ah, Ah, Ah, which some expound of the Trinity speaking to him; some of his three-fold defect, 1. Of Age, 2. Of Ability to speak, 3. Of Courage; these as Phantasies without ground are well rejected by Lyra, because there is in the Hebrew no more words but Ahah an Interjection, Lyra.shewing either admiration or grief, with which Ieremiah was stricken, when the Lord spake thus unto him. A great difference is here betwixt Ieremiah and Isaiah, Cha. 6. who offered himself, yet Moses likewise shewed aversnesse, when he was called. Reasons see there, and upon Exod. 3.
Then the Lord put forth his hand and touched my mouth. To Isaiah a Seraph Vers 8. Hieronym.came with a live coal, saith Jerom, because he was a man and had complained of his lips being polluted, that he might know that they were now purged, but to Ieremiah being a childe, who had not yet lived so long as to pollute his lips much by evil words, God puts forth his own hand of power, because he had complained of childish weaknesse, to shew that he had now endued him with strength enough against all wicked enemies, that when any of them should with his hand strike him on the mouth, he might remember this almighty hand, and not be daunted at it. Calvin saith, That by Calv.relating this Ieremiah further confirms his calling to his prophetical Office. For in saying, That the Lord put his hand to his mouth, he meant, that by this sign the Lord shewed, that the words which Ieremiah should speak were not his own, but the Lords, and accordingly to be reverenced; and herein every Teacher must be like to Ieremiah, having a care that whatsoever he teacheth be not his own, but the will and word of the Lord. And the people ought 1 Thess. 2. 13.accordingly to receive it.
I have set thee this day over Nations and Kingdoms, to pull down, &c. That Vers. 10.he might not timerously go about this office, the Lord sheweth him the Dignity and Authority thereof, that when fear should begin to arise in him at the sight of men great in this world, he might look upon them, as men under him, yea Kings themselves in reproving and threatning them, and at himself, as set over them all by Gods almighty hand, whose foot stool the whole earth and all the Kingdoms thereof are. And in this authority doth every teacher of the Word participate with Ieremiah, not that he should hereby be puffed up with pride, but being in humility a servant to all, that he may not for fear flatter the greatest, or most beneficent unto him, or spare to reprove and threaten them sinning; but herein be without all respect of persons, as God is, in whose name and authority he cometh. Provided alwayes, that he speak nothing but Gods Word, making it evident from the holy Scriptures. For the Pope abuseth this place to prove himself above Kingdoms and Nations; but it is to be noted, That here are two things joyned together, 1. I have put my Note. words into thy mouth, 2. I have set thee over, &c. and those whom God hath joyned together must not be separated. Let him come then with the words of God in his mouth, and we will acknowledge his superiority, but going from the Word in this his challenge we cannot but take notice of his arrogancy. And it is further to be noted, that every one who cometh with Gods words is not thus set up, but such only as are sent, or by some Paul or Barnabas ordained, Rom. 10. Act. 14. 23.which whoso is not able to prove, is a usurper and false prophet. To pull down, to destroy, &c. If nothing else had been added, as to build and to plant, who would have been moved to hear such a Prophet? By speaking of pulling down first, he intimateth, that by long continuing in sin, there were strong holds of sinne set up in them, and these must first be pulled down that a new building might be set up, wherefore he begins with pulling down, and then comes building up, and he useth many words of pulling down, destroying and rooting up, to shew the deep rooting that sinne had taken in them, for the rooting out of which a little inveighing thereagainst, and threatning will not suffice, but judgements must be threatned, and the hainousness of their sins aggravated divers wayes; sometimes by similitudes, whereof he hath thirteen, and sometimes by Prophecies, whereof he hath thirty four, as will appear to him that shall count them. But touching this rooting up and building, it is not to be understood, that Jeremiah or any other teacher is set over Hieronym. Theodor. Lyra. Raban. Vatabl. Dionys.Nations Emperor-like to destroy in his wrath, and then in being well pleased to build again, but only to denounce this, leaving it for God to do by Nebuchadnezzar his servant, whom he would imploy in this work of pulling down, and to Cyrus and his successours the Kings of Persia, to build up, as all Ancients agree. And this to be the sense is further shewed, Chap. 12. 14, 15, 16, & 24. 6. & 43. 18. But it is generally agreed, that pulling down and rooting and building here, is to be understood spiritually of pulling down sin, and building up in grace, for which the foresaid Authors apply it to Christ, who only is able to do this, and the Preacher only by his help, through whom St Paul saith that he can do all things, and overthrow strong holds, and cast 2 Cor. 10. 4.down every high imagination, exalting it self against Christ. And he saith well, Kingdoms and Nations, for every vice hath its Kingdom and its Nations belonging to it, as Luxury is a kingdom in a riotous liver, having Gluttony, Drunkennesse, Lasciviousnesse and Fornication as its Nations. Pride also is a Kingdom having vanity in apparel, painting and curling, boasting and ambition. And Covetousnesse is a Kingdom, having as its Nations, oppression, deceit, lying, stealing, swearing, hard-heartednesse, and unreasonable tenacity of worldly goods, as Origen hath it, and these is every Preacher set to Origen.pluck up and pull down, and not to think his work done till he seeth the ruine of these Kingdoms in his people, and the Kingdom of God built up in them, which is when his Word ruleth in their hearts and lives in all things.
I see a rod of an Almond tree, I will hasten to perform it. Here is Hebr. an elegant Vers. 11.Paranomasie, I see, saith Jeremiah, an almond-tree foreign, and the Lord saith, I am foreign vigilant, or hastening to perform my Word; let the first words be rendred according to the proper signification, and they are, I see a vigilant or hastening rod] but the same word serveth also to set forth an Almond-tree, for the speedy coming out of the leaves thereof, even before any other tree, and is commonly so used. Hereby then the Lord shewed, that the judgments which Jeremiah should threaten, should not be deferred long, but come speedily. According to this Vision almost Diodorus writes of a rod or staff (for the Diodor. l. 4. c. 1.same word signifieth either) with an eye upon the top of it, used by the Aegyptians, as an embleme of divine Providence seeing and ruling in all things; so by this vigilant or hastening rod seen, the Lord shewed that he would not sleep, but be vigilant to accomplish his word of threatning with all speed. The Caldee Paraphrast and some others understand by this rod Nebuchadnezzar, as he is called Isa. 10. 1. which differs little. Calvin thinks, that not only Calvin.the hastening of the judgements threatned is here set forth, but also of the promise made, for his Word, over which he saith he will be vigilant, equally respecteth pulling down and building up, which was spoken of vers. 10. whereunto I readily assent, nothing as well for the comfort of humbled and penitent Note. sinners, as for the terrour of the impenitent, that the comfort promised shall come speedily to the one, as judgements threatned to the other, yet first plucking up, and then building, according to the order before-going.
I see a seething pot towards the North. See the like Ezek. 11. and Ezek. 24. Jerusalem being hereby set forth, which as a pot had fire put under it by the Vers. 13.Babylonians coming out of the North, when Nebuzaradan burnt the City, so that by these two, the vigilant rod (as the Vulgar renders it) and the seething pot, one and the same thing is meant. Thus some, but Calvin takes that of the rod of a watchman, as he renders it, for a further illustration of that Calvin.which was said before, that he had set him over Nations and Kingdoms to pull down, &c. for to this end he sheweth him his rod, whereby as having power enough, the foresaid Kingdoms should be pulled down, as Egypt was sometime by Moses with his rod. And therefore in alluding to these words of the rod of a Watchman, he addeth, I will watch over my word to do it, that is, Question not thou, saying, How shall this be, that I a childe should overthrow and build up Kingdoms? thou seest my rod or scepter, the ensign of my power, Go on therefore to speak according to my directions, and doubt not but that I who set thee awork, will be as ready and vigilant to perform by thee that which thou speakest, as thou canst desire. Thus Calvin. Neither doth Jerom differ much from him, and is indifferent about rendring the words either A rod of an Almond, according to Symmachus and Theodotion, or the Hieronym.vigilant rod, according to Aquila; because (saith he) a Nut or Almond hath an hard shell, and must with hard knocking be cracked to come to the kernel, and that is bitter, but the kernel sweet; so the rod of God which is harsh and bitter, brings a sweet fruit of vertue and joy at the last, according to that saying, The roots of learning are bitter, the fruits sweet. And this seems Literarum radices amarae, fructus dulces.to me to be best, and therefore, although it be hereby shewed also, that judgements threatned by Jeremiah at the word of the Lord should come speedily, yet the sign next seen, and this, are not all one but divers, this extending further both to pulling down and building, and to confirm that which was before-said in setting up the Prophet in so great authority, that being restrained to the judgements to come by Nebuchadnezzar. The boyling pot now seen, is by some, saith Calvin, interpreted of Nebuchadnezzar, but indeed Calvin.Jerusalem is hereby set forth, together with all other Cities of Judah. For as fire put to a pot with flesh in it makes it boyl, and in continuance of time to waste away; so the Lord would hereby shew, that it should be done to the Jews in Jerusalem, and in all the other Cities of Judah by the Babylonians, who together with the Assyrians, now being one Kingdom, dwelt northward, and possessed all other parts, except the east, where the Persians and Medes lived: To expresse which he addeth, From the north cometh evil upon all the inhabitants of the Land, that is, the Land of Judea, as is further expressed, vers. 15. Some say, That the Kings of Babylon and Persia had fire carried before them in a pot, that by the winde and rain it might not be extinguished, having it in reat veneration, as a god; and if it were so, then here is an allusion made to that custom. But it is not said, a pot boiling or burning coming out of the north, yet as much in effect is said, The face thereof from the face of the north; and the word rendred boiling, signifieth either blown up, or burnt with fire; and the Vulgar Latine hath it, Ollam succensam, and therefore I cannot but like well of the fore-going Allusion, and of applying the burning pot to Nebuchadnezzar, who came from the north, it being common with the Hebrews, when they would set forth coming from any part, to do it by saying from the face thereof, whereas if Jerusalem, to burn which he came, had been meant, it would rather have been said, the face thereof was towards the face of the north, from whence the judgement came. And the Lord himself expounds it not of Jerusalem, against which, but of the judgment coming, and for this exposition is the Caldee against all others, who commonly take it for Jerusalem, but herein one speaks more rightly then many. But Cal. Paraphrast.why after a rod is there seen a burning pot? Sol. To shew, That they who Note. will not be reformed by Gods rod smiting them, shall be in danger next of his fire destroying them utterly. Gregory makes a moral hereof thus, Mans Gregor. Moral. 18.minde is the pot, that which from the north sets it on fire is the devil, by inflaming it with evil lusts, and then he setteth up his throne therein, as in the next words, vers. 15.
And I will bring all the families of the north, and they shall set each one his throne, Vers. 15. Hieronym.&c. Here he amplifieth his judgement by Nebuchadnezzar threatned, by mentioning the Nations and Kings that should come with him against Judah: for that many Kings should help him is intimated, in saying, They should set their thrones in the gates of Jerusalem, that is, sit there as Lords and Kings after the subduing thereof.
I have made thee this day a defenced City, and an iron pillar. To confirm Jeremiahs Vers. 18.minde that he might not fear his oppugners, how violent soever they should be against him, he compares him not to a most strong house, but a most strong City, as the Church is compared to a City set upon an hill, that is Matth. 5.impregnable, and to an iron pillar, which is yet longer lasting, as not being subject by fiercest winds and tempests to be demolished or hurt, in which sense the Church is called, The ground and pillar of truth; and Cephas, James 1. Tim. 3. 15.and John, pillars, Gal. 1. 9. And how should it come to passe, that Jeremiah a man alone should stand so strong against Kings, Rulers and Priests, but because as the Lord here saith, I will be with thee? and what can all the wicked Note. of the world do against one Minister armed with his power?