Jeremiah 5:14–16

Jeremiah 5:14

Jeremiah 5:14

14. Wherefore thus saith the Lord God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

14. Ergo sic dicit Jehova, Deus exercituum, Quia protulistis verbum hoc: Ecce ego dabo verba mea. (vel, ponam verba mea) in ore tuo quasi ignem (vel, in ignem,) et populus hic, lignum, et vorabit eos.

God shews here how intolerable to him was their wantonness in despising the prophets, through whom he would have himself attended to. Though Christ did not refer to this passage, when he said,

“He who hears you hears me,
and he who despises you despises me,”
(Luke 10:16)

yet it contains an eternal law; for God’s will from the beginning has been, that his servants should be obeyed, as though he himself had come down from heaven. Hence the Jews dealt no less contumeliously with God in despising his prophets, than if they had dared to treat God himself with contempt. God then now shews how much he abhorred that madness, through which they rendered void all the labors of his servants.

Therefore thus saith Jehovah, the God of hosts Jeremiah made this preface, that he might more effectually rouse the Jews; for if he had omitted Thus saith Jehovah, and had begun thus, “Because ye have announced this word, behold, as fire shall be the word of God, “his doctrine would have been objected to, and treated with contempt. But now, by alleging the name of God, and that not simply, but by adorning it with a high attribute, and calling him “the God of hosts, “he makes known his power in order to strike them with fear. He then says, “Thus saith Jehovah, the God of hosts, Because ye have spoken this word, “etc. Here he changes the persons often; and it behooved him to do so, that there might be more force and point in what he said. He ought to have said in the third person, “Because they have spoken thus, Behold, I will make my words in thy mouth, “etc.: but he now addresses the people, and then he turns to his servant Jeremiah. He therefore says, “Ye have indeed spoken thus;” that is, “Ye have scoffingly spoken, as though my prophets had nothing but the empty sound of words;” Behold, he says, I will make my words in thy mouth like fire, (he thus addresses the Prophet,) and this people shall be wood, and the fire shall devour them

God compares his own word to fire, not as in other places, nor for the same reason; but this similitude has a particular meaning, — that the prophetic word would consume the people as fire consumes dry wood or straw. In other places the word of God is called fire, because it kindles the hearts of men, because it cleanses or burns the filth within. But he treats not here of the benefit or the fruit which the faithful derive from God’s word: but God declares only that the doctrine of the Prophet would prove fatal to the people; and hence he expressly says, “I make my words in thy mouth like fire.” Had he said, “Behold, my words shall be like fire, and this people shall be stubble, “it would not have been sufficiently expressive. But as the people had been accustomed to scoff and say, “Ah! what are these prophets, and what are their words? they beat the air only;” as then the Jews had been wont to speak in this manner, he now replies to them, and says, “I will make my words in thy mouth like fire;” that is, Thy tongue alone shall be more than sufficient to destroy the whole people. Jeremiah teaches here the same thing with Paul, when he said,

“We have vengeance in readiness against all altitude which rises against the gospel.”
(2 Corinthians 10:4, 5)

For it has ever been an evil, common to all ages, either to neglect, or wholly to despise the servants of God. When Paul saw that the gospel was despised by many, he said that he and other ministers had vengeance in readiness; as though he had said, “As many words as we speak shall be so many swords to slay all the ungodly; and though their hardness now reject the judgment of God, their perverseness shall avail them nothing. Let them now then know that there is so much power in my word, as though God were openly to put forth his hand from heaven, as though he were to dart forth his lightnings.” The same thing is what Jeremiah means here, Behold, he says, I will make my words in thy mouth fire; that is, there will be so much power in thy words, that the ungodly shall know to their own loss that thou art the executioner of my vengeance.

This passage ought to be carefully observed by us, lest by our ingratitude we shall so provoke God’s wrath against us, as that his word, which is destined for our food, shall be turned to be a fire to us. For why has God appointed the ministers of his gospel, except to invite us to become partakers of his salvation, and thus sweetly to restore and refresh our souls? And thus the word of God is to us like water to revive our hearts: it is also a fire, but for our good, a cleansing, and not a consuming fire: but if we obstinately reject this fire, it will surely turn to answer another end, even to devour us, and wholly to consume us.

But he says that this people would be wood: as the ungodly set up an iron front against God, they think they can thus drive to a distance his vengeance; the Prophet now laughs to scorn this madness, and says that they would be like wood or straw. It follows —

Jeremiah 5:15

Jeremiah 5:15

15. Lo, I will bring a nation upon you from far, O house of Israel, saith the Lord: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say.

15. Ecce ego adduco super vos gentem e longinquo, domus Israel, dicit Jehova; gentem duram (hoc est, quae dura erit, quia sequitur אוה,) gentem quae est e seculo, gentem cujus non tenebis (vel, cognosces) linguam (nam relativum est ו) et non audies quid loquatur.

The Prophet shews here how the people would become like straw or dry wood; for God would bring a sure calamity which they did not fear. But the context is to be here observed: the Prophet had said, that the word in his mouth would be like fire; he now transfers this to the Assyrians and Chaldeans. Now these things have the appearance of being inconsistent; but we have already shewn that all the scourges of God depended on the power of his word: when, therefore, the city was cut off by the Assyrians and Chaldeans, then the fire from the mouth of Jeremiah broke forth to destroy the city and the people.

In short, Jeremiah intimates, that when the enemies came, no account was to be made of their strength nor of their forces, and that they would not bring with them any aids for the war, but that there would be the execution of what he had said, of what had proceeded from his mouth; for we shall elsewhere see that he was sent by God to besiege the city; but with what forces? He was alone and unarmed; this is true; but this siege was not understood by the wicked and reprobate, yet it was not without its effect; for as the Prophet spoke, so God executed what had proceeded from his mouth. We hence see that the Chaldeans proceeded as it were from the mouth of the Prophet, like willing enemies, who throw darts to demolish the walls of a city, who east stones and upset the walls by warlike engines, or like those who at this day use other warlike machines, by which they demolish cities. What then are all these instruments of war? They are the fire which God casts forth by the mouth of his servants; and the truth which had been declared by them, has accompanying it all those engines of war which can destroy not only one city and one people, but the whole world, when it shall so please him.

I bring then upon you a nation from far We have said elsewhere why the Prophet refers to long distance, even because the Jews thought that there was no danger nigh them from nations so remote, as though we were to speak of the Turks at this day, “Oh! they have to fight with other nations: let those who are near them contend with the Turks, for we may live three or four ages in quietness.” We see such indifference prevailing in the present day. Hence the Prophet, in order to deprive the Jews of this vain confidence, says that this nation was near at hand, though coming from remote quarters.

He says that they were a hard, or a strong nation, and a nation from antiquity He means not simply that it was brave through age, but that it was hard and ferocious; for he says afterwards that they were all גברים, geberim, that is, valiant. He then calls it a hard nation, because it was cruel, and he afterwards mentions the barbarity of that nation. But he says first that it was from antiquity: for it generates spirits more ferocious, when a nation has ruled for a long time, and from a period out of memory: this very antiquity is wont to inflate the minds of men with pride, and to render them more ferocious. He says then, that it was from antiquity

He afterwards speaks of its barbarity: Thou wilt not, he says, understand its language, nor wilt thou hear what it speaks By language, we know, not only words, but also feelings are communicated. Language is the expression of the mind, as it is commonly said, and it is therefore the bond of society. Had there been no language, in what would men differ from brute beasts? One would barbarously treat another; there would indeed be no humanity among them. As then language conciliates men one towards another, the Prophet, in order to terrify the Jews, says that that nation would be barbarous, for there would be no communication made with it by means of a language. Hence it followed that there would be no pity to spare the conquered, no, not if they implored a hundred times; nor could they be heard, who were miserable, and such as might obtain some favor, if they were understood.

Note 144. The verb שמעhere is not merely to hear, but to hear effectually, that is, so as to understand. It has this meaning in other places; see Deuteronomy 38:49; 2 Kings 18:26. The whole verse may be thus rendered, — 15. Behold, I am bringing upon you a nation from far, O house of Israel, saith Jehovah, — A nation, strong it is, A nation, from antiquity it is, A nation, thou wilt not know its language, Nor understand what it speaks. The third, fourth, and fifth lines, as well as the first of the next verse, are left out in the Septuagint, but retained by the Vulgate, Syriac, and the Targum. The two first render the word for “strong,“ “robustam,“ and the last by “fortis — brave.” Blayney renders it “strong,“ which is no doubt its meaning. — Ed.

Prayer Lecture 20

PRAYER

Grant, Almighty God, that though thou mightest justly condemn us at this day for the gross and wicked impiety, which thou didst formerly condemn by the mouth of thy Prophet in thine ancient people, — O grant, that we may not proceed in our obstinacy, but learn with pliable minds, and in true docility of heart, to submit to thy word, so that it may not turn to our ruin, but that we may by experience find it to be appointed for our salvation, so that being inflamed with a desire for true religion, and also cleansed from the filth of depraved affections and of carnal lusts, we may devote ourselves wholly to thy service, until having put off the flesh and all its filth, we shall at length attain to that perfect purity, which is set before us in thy gospel, and be made partakers of thy eternal glory in Christ Jesus our Lord. — Amen.

Jeremiah 5:16

Jeremiah 5:16

16. Their quiver is as an open sepulchre, they are all mighty men.

16. Pharetra ejus tanquam sepulchrum apertum; omnes fortes.

The Prophet had already threatened the Jews with the vengeance of God, and had said that the ministers and executioners of it would be the Chaldeans: he now continues the same subject, and says that their quiver would be like an open sepulcher The nations of the East, we know, made much use of arrows and darts, for they had no pitched battles; but they pretended a flight, and then suddenly turning, they hurled their darts and arrows against their enemies. The Prophet then had a regard to this mode of fighting, when he says that their quivers would be like open sepulchres. It may seem at first sight an unnatural comparison; but it is the same as though he had said, that they would be so skillful in throwing arrows as to destroy all who met them.

Note 145. The idea intended is capaciousness. The grave is represented as never satisfied, ready to receive any number. See Proverbs 27:20; 30:16; Habakkuk 2:5. The Chaldean quiver would be so large as to contain a vast quantity of arrows, as though it was an open grave. — Ed.

And he adds, that they would be all strong, that the people might know that it would not be a slight conflict: in short, it is the same as though he had said, that this war would be a certain ruin to the Jews, in which they should all perish. He afterwards adds —