Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Jeremiah · Chapter 44 – Chapter 45
CHAP. XLIV.
IN this Chapter the wickednesse of the Jewes in Egypt is further set forth by Ieremiah his inveighing against them for their Idolatry after the Egyptian manner; and for that they would take no warning by the judgements that came upon Jerusalem for the like. At the hearing whereof, they were so far from being moved to repent, that they justified their abominable doings in burning Incense to the Queen of heaven, saying, that since they ceased to doe so, they suffered much by the sword, and famine, therefore they would not desist from doing so now, in hope thus to have better times. Whereby we may see how wicked Note. men, having begun once to harden their hearts against God, go on à malo ad pejus, waxing worse and worse, that we may learn to resist the beginnings of sin, and not harden our hearts at all against the instructions of Gods Ministers.
For the places of Egypt, wherein the Jewes are said now to have been, besides Vers. 1.Taphanes before spoken of, here is Migdol, Noph and Pathros; of Migdol, see 14. 2. Of Taphanes, or Daphnis, Isaiah 30. 4. Of Noph, Isaiah 19. 3. It is commonly held, saith Calvin, to be Mamphis, now called Cair. Of Pathros, Gen. 10. 14. These places are particularly spoken of, being but four, and not far distant one from another, that we might know whither Ieremiah went to speak unto them, not all over Egypt, for that had been too great a work, but onelyonly to these places.
Here he threatneth destruction to them all, but in fine makes this exception, Vers. 14.None shall return to Iudea, saving those that escape. Who are again spoken of ver. 28. and said to be a few that shall flee thither, when they can have an opportunity, that went not into Egypt, but being forced, whom the multitude for this their attempt shall think to be utterly lost.
We will do what is good in our eyes, and burn Incense to the Queen of heaven. Touching the Queen of heaven enough hath been said, Chap. 7. 18. OnelyOnly note Vers. 17.here upon what weak grounds they go that are for Idolatry; as the old custome of great persons and their people; for they say, we have done so, our Fathers, Note. Kings, and Princes. 2. In Iudah, and the streets of Jerusalem; that is, it hath been thus done in the Church of God, so famous throughout the world. 3. We then had plenty of victuals, and saw no evill. For they took no notice of their grievous sufferings under Idolatrous Kings, till that in Zedekiah his dayes they were utterly ruinated. 4. We will do what seemeth good in our eyes. Upon these grounds, we think it most reason to serve the Queen of Heaven again, and not to give over a Religion so warrantable, and strongly grounded. And are not these the four Pillars of Popery at this day, wherein the Virgin Mary is worshipped as the Queen of Heaven? For, 1. They say, this is the old Religion wherein our fore-fathers lived, that were wiser, and more pious than the people of these times. 2. This hath been practised and maintained in Rome, the Rom. 1.most famous for the faith of all other Churches. 3. There was also then, when all imbraced this Catholick Religion, more plenty; for all things were cheap, and there were no wars amongst Christians. 4. This therefore seemeth to us to be the best Religion, say what any man can to the contrary. Whereas indeed all these grounds being duely considered, are most weak; for first heathen Idolatry was practised alwayes amongst the Nations, before their imbracing of the Christian Religion, shall that therefore be judged best? Our Fathers and Kings, and Princes indeed worshipped before Images, called upon Saints departed, made an Idol of the Hoast, beleeved in the Pope and the Church, how corrupt soever, without searching into the truth; but they were onelyonly Fathers that lived next before us, when Ignorance, as a dark mist, kept them from seeing things in their colours. But what did our Fathers and Kings that lived before them for six hundred years after Christ, till the second cursed Councell of Nice? all which time there were no Images in the Church, or invocations of Saints departed; no Pope reigning universally, or counted of infallible judgement, till Gregory the seventh, who attained this honour by Phocas, an Emperour that murthered his Master Mauritius: neither was the Hoast adored, till the dayes of Innocent the third, about one thousand years after Christ; as I have more largely shewed in my Antidote against Popery. Secondly, what was practised in the Church of Rome corrupted, ought not to move us no more than what was done in Jerusalem, corrupted first by Solomon, then by the other wicked Kings succeeding him for many generations, sith it was not so in Davids time, when Jerusalem was the joy of the whole earth. For so Rome was famous for the true faith there imbraced, all over the world; but what is this to Rome degenerated so fouly as it hath long been? witnesse one living even in the time of blindnesse, who left this Di…tick for a Monument of her wickednesse to all posterities.
Roma vale, vidi, satis est vidisse, revertar
Cum Leno, aut meretrix, scurra, Cynaedus ero.Mantuan.
3. It is a blindfolding of mens eyes, to argue from plenty or peace; for although things were then very cheap in comparison of the prizes since, it was by reason of the scarcity of money then, and the plenty hereof now, by means of the West Indies discovered, where such rich Mines of Gold and Silver are found, being not known or piec…d unto in former ages; but first in the dayes of Henry the seventh, King of England. But for famins, and other judgements of Pestilence, and horrible tempests, Chronicles make mention of greater in the old corrupt time of Popery, than ever were since the breaking out of the light again. And for Wars, this is no argument against us more than against the faith taught in Christs and his Apostles time; because, as he then said, I came not to send peace, but a sword: So it was then, Persecution was every where stirred up, and abundance of Inocent bloud was shed throughout the world. Fourthly, for ones doing what is good in his own eyes, which is also the finall resolution of Papists that will not turn, It seems good to us, say they, to have, and use Images in adoration, for a remembrance, that we may think upon him to whom we pary, and not to come before the great King of Kings, without the mediation of the Courtiers of heaven, and to have one head of the Church, St Peters Successour, and to hold, that all the Oracles of God are contained in the Closet of his breast, that he being from all parts resorted to, and obeyed in cases of difficulty or doubt, all Christian people may the better be kept together in unity; which is a thing so well pleasing to God, and from contention and clashing in poynts touching Religion, which is in any case carnall, sensuall and develish, but much more in matters of Faith and Piety. But this is the weakest ground of all James 3.others, for what are the blind to judge of colours? the Word, which is a light, is taken from them; and in this case they say, we judge this or that to be good. If they say our Teachers, who are learned and seeing, judge these things to be good; but these learned ones may be blinde also; for the Pharisees said, John 9.they saw, and yet were blind; and if so, the blinde do but lead the blinde, when ye are lead by them; yea, hereby it appears, that they are blinde, and without light; because that although they read the Word, (yet some of them read it but little; witnesse that Confession of one mentioned in the Epistle to the Commentary of Perkins in Galatians, that he had been a Student in Divinity fifteen years, but never yet read the Bible:) they have no light herefrom for the superstitions before mentioned; and many more abominations practised in their Church, but onelyonly from Decretals, Legends and Traditions; and concerning such, it is true which the Prophet saith, To the Law, and to the Testimony, if they Esa. 20. 8.speak not according to this Word, they have no light in them.
Here Jeremiah answers to their main ground, that when they burnt Incense Vers. 20.to the Queen of Heaven, they had plenty and peace, shewing, that it was false; for by such abominable doings they had brought Gods judgements upon them, to the making of them so miserable as then they were, by Exile, destruction of their City and Countrey, and extream famin, suffered by means of their enemies.
My Name shall be no more named by any man of Iudah in the Land of Egypt. Vers. 26.The Lord here sheweth, that he will not be partner with any other God or Goddesse, but would destroy all such Jewes in Egypt, as would worship him and false Gods together; for he cannot endure any halting betwixt two opinions. Yet he sheweth, that even then in Egypt, in those most corrupt times there were a remnant not tainted with the common corruption, (that should escape and go into the Land of Judea again, as in the dayes of Elijah there were seven thousand Note. in Israel left alive, after so many destroyed by the sword, (that never bowed their knees to Baal. Happy are they that in a time of corruption over-spreading a Nation are of these few; for in the midst of destruction they shall be preserved. Ezek. 9.Finally, he giveth them a signe, to confirm this his Prophecie touching their destruction, viz. Pharoah Ophra his being given into the hands of his enemies, as Zedekiah had been given. For Pharoah Hophrah, Hebrew foreign; Vers. 30.In which words, there is a Paranomasy, as if he had said, Pharoah, signifying, Discovered; to be discovered, or made naked of forces, and so coming into his enemies hands. This was the King that now reigned, being otherwise called Vaphres, who according to this threatning was destroyed by Nebuchadnezzar, Herod.in the 24th year of his reigne, as Zedekiah had been subdued in the eightenth year; so that, as was said before out of Josephus, Herodotus consenteth, that in five years after this Prophecie, this judgement befell him, and Amasis was made King in his stead.
CHAP. XLV.
HEre Ieremiah reproveth and comforteth Baruch, who, it seemeth, was grieved for the hard task imposed upon him, to read his Prophecies before spoken of, Chapter 36. For this is noted to have been at the same time, viz. (in the fourth year of Iehojakim: For he feared hereupon, (as it happened) because he was a Messenger of such unpleasing news, that he should run upon the danger of his life; and this made him pensive and sorrowfull. But the Lord had so much care of his perplexed servant, that he would have Ieremiah to speak a a word of comfort to him from his mouth, by telling him, that his life should be preserved, even when they that sought it should be destroyed. So that this Prophecie is set down long after the time of uttering it how it, and was fulfilled, Jeremiah and Baruch being persecuted still eighteen years after, appeareth Chap. 43. 6. Whereas Ieremiah in reproving Baruch saith, That which I have Vers. 4. Vers. 5. Vatabl.built I break down, &c. And seekest thou great things for thy self? Some think, that Baruch was grieved, because that having lived so long with Ieremiah, he was not yet made a Prophet, as Elisha that served Elijah; but this is a groundlesse conjecture, and agreeth not with the Text. Wherefore others better say, that Theodor. Raban.the great thing that he sought, was nothing else, but comfort and joy in his Ministry, and to be exempt from the sorrow and trouble, which now he had for God, and for publishing his Word. For this was truely a great thing, when so many thousands were upon the point of destruction, and utter ruine, to be grieved for want of outward comforts of their life, and for one alone not to be freed from miseries which be common to his whole Countrey. The word rendred, great things, Hebrew is, foreign, a famine; whereupon some think, as was said before, that Propheticall endowments are meant: but this hath been already confuted, it hath reference to things, or preferences in joy and comfort, as was before said.
Whereas Baruch saith, Thou hast added grief to my sorrow. It is to be understood, Vers. 2.that he had sorrow and trouble upon the like occasion before; and that made him now to complain at this time, having so hard a task again imposed upon him. Therefore he quailed not at the first, but being as it were, in the midway Note. of his troublesome imployment, yet now to quail was worthy of reproof; for it is said; Be not weary of well-doing, ye shall reap in due time, if ye faint not. Gal. 6. 9.And there is no reason, why even the most obedient should look to be exempt from sorrow, when sufferings be generall; it is enough for the best at such times that their lives be precious in Gods eyes, as theirs Ezek. 9. and if it be Gods will that the best of all shall suffer even to death, it is his part joyfully to submit herein, as Paul, Acts 21.