Jeremiah 32:26-27 – Jeremiah 32:30

Jeremiah 32:26-27

Jeremiah 32:26-27

26. Then came the word of the LORD unto Jeremiah, saying,

26. Et fuit sermo Jehovae ad Jeremiah, dicendo,

27. Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?

27. Ecce ego Jehova Deus universae carnis, An a me abscondita erit ulla res (vel, An mihi difficilis erit ulla res)?

We have already said that the verb פלא pela, admits of two meanings; it means to be hid and to be wonderful, and hence by a metaphor it means what is difficult and impossible. Many take it to mean here, that nothing escapes the observation of God. But as I have said in the last lecture, I am more inclined to refer it to God’s power, even that all things are in the hand and at the pleasure of God, so that there is no difficulty in his way. For whence comes to men so much anxiety, except that they are stopped by obstacles? but God can surmount all obstacles without any labor. That our minds then may not be perplexed, rightly is set before us the power of God.

And this meaning is most suitable to this passage: for Jeremiah, when that which seemed inconsistent occurred to him, was constrained to cast his anxiety as it were into the bosom of God. Then God, in order to relieve him, says that nothing is difficult to him, because he is the God of all flesh. Though by the words all flesh, the Scripture often means all kinds of animals, yet oftener the human race only. I do not, however, refinedly explain this passage, as though God did set the Gentiles in opposition to the Jews, and thus denied that he would be any longer the God of Abraham’s children, because he had repudiated them on account of their sins; but he says that he is in an especial manner the king of the whole earth, and rules over the whole human race. As God then, he says, is the God of all flesh, can anything be impssible to him?

Jeremiah 32:28-29

Jeremiah 32:28-29

28. Therefore thus saith the LORD; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it:

28. Propterea sic dicit Jehova, Ecce ego trade urbem hanc in manum Chaldaeorum et in manum Nebuchadnezer regis Babylonis, et capiet eam;

29. And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger.

29. Et ingredientur Chaldaei, qui oppugnant urbem hanc, et succendent urbem hanc igne, et exurent eam, et domus in quibus suffitum fecerunt super tecta ipsarum Baal, et libamen libarunt diis alienis ad me provocandum.

The import of the answer is, that though God would bring to an end the seventy years of exile, yet there was no reason for hypocrites to gather encouragement, for this promise did not belong to them. God then speaks here, in the first place, of his vengeance, in order to fill the despisers of his Law with dread, and to intimate that they were excluded from the favor of redemption, he afterwards adds, that he would at length be merciful to the exiles; but this favor is confined to the elect and faithful alone.

The two parts of the answer ought then to be noticed, for God seems here to set in opposition one to another two contrary things. But as I have said, in the former clause, he has in view the hypocrites, who applied to themselves, without faith and repentance, what the Prophet had testified of restoration. God then sets forth here his extreme severity, and then he mitigates that rigor; but he then turns his discourse to the elect, because they alone were capable of receiving his favor.

Let us now come to the words, I will deliver this city into the hand of the Chaldeans, and into the hand of King Nebuchadnezar, and he will take it this purpose was, that what Jeremiah himself had predicted by his command, should remain unalterable, that the city could not be delivered. For it might have disturbed the mind of the Prophet were the Jews shortly after to be delivered, and were the siege of the city to be raised: he might, in that case, have been exposed to ridicule, together with his prophecies, and rashness might have been objected to him, because he had dared to announce in God’s name what we before noticed. For this reason and purpose God declares that nothing could be changed, for the Chaldeans were to take the city; and thus he bids the Prophet to retain a quiet mind, and not to disturb himself, as though it was his intention to expose his prophecies to ridicule; for God’s sacred name would thus have been subjected to many reproaches. Had Jeremiah been proved guilty of falsehood, what would have been the consequence, but that the Jews would have insolently triumphed over God? God then declares again that the city was given over to destruction.

And therefore he adds, enter in shall the Chaldeans who assail the city; for he does not say that they would come, but he confirms in other words what he had said; Break then into the city shall the Chaldeans, though it was closed up and fortified; and shall set on fire this city It was not without purpose that he mentioned the word city so often; for as it was the sanctuary of God, and the royal seat, the Jews thought that it was impregnable, and that the sun could be sooner cast down from heaven than that; enemies could take possession of it: in order then to subvert this false confidence, God often mentioned the word city. He at last adds, that the Chaldeans would burn it, as though he had said, that whatever Jeremiah had predicted would certainly be fulfilled, not only respecting the attack on the city, but also its destruction, so that not a stone would be left on a stone, but that there would be a dreadful desolation until the time of its restoration. The rest to-morrow.

Prayer Lecture 128

PRAYER

Grant, Almighty God, that as thou shewest that thou so rulest over the whole world as to exercise a peculiar care over us whom thou hast been pleased to gather into the bosom of thy Church, — O grant, that we may be so restrained by thy awful power within the bounds of our duty, as that we may yet be always fully persuaded that thou art our God and Father, and thus submit ourselves willingly to thy word, and not only taste of thy goodness, which is laid up for thy children, but also feed on it, so that we may at length come into thy blessed kingdom above, where there will be full satisfaction and fruition, through Jesus Christ our Lord. — Amen.

Lecture one hundred and twenty ninth

Lecture One Hundred and Twenty-Ninth

I did not, in the last lecture, fully explain the passage in which the Prophet announced the burning of the city. After having spoken of the city, he mentions the houses on which they had offered incense to their idols, and poured out libations He then expresses the cause why so heavy a vengeance from God awaited that holy city, even because its houses had been polluted by superstitions. And he says, that incense had been made to idols on their tops or roofs; for the roofs, as it appears from many parts of Scripture, were places, as it were, to walk in; and we know that idolaters ever sought high places, as they imagined that they were thus nearer to God. Then the design is to shew, that the punishment of which the Prophet had spoken, was not too severe, because all the houses had been contaminated by many sacrilegious acts.

He first mentions Baal, and then foreign gods Baal, we know, is sometimes taken specifically, and sometimes includes all sorts of idols, and yet the Prophets often used the plural number, and called them Baalim, that is, patrons; whom the Jews thought that they were first to propitiate, in order that they might in the same manner pacify God. For superstition is never satisfied with the one only true God, but seeks many gods, as we shall hereafter see in the 35th verse (Jeremiah 32:35), where Molech is mentioned, being added to Baal. And the Prophet says here, that they had poured libations to foreign gods We hence see that Baal includes idols of every sort.

He adds, that they might provoke me By these words God intimates, that no ignorance could have been pretended by the Jews, for they had been more than sufficiently taught from the Law how God was to be worshipped; and a rule had been also prescribed to them to worship God alone: but they worshipped many gods, and according to their own fictitious superstitions. Justly, then, does God here complain that they had, as it were, purposely provoked him, for ignorance could not have been made a pretext, since the doctrine of the Law was sufficient to guide them. It now follows —

Jeremiah 32:30

Jeremiah 32:30

30. For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD.

30. Quia fuerunt filii Israel et filii Jehudah tantummodo parrantes malum in oculis meis a pueritia sua; quia Israel tantummodo fuerunt provocantes me in opere manum suarum, dicit Jehova.

He amplifies the sin of the people, that they never departed from their vices. And he mentions the ten tribes, and also the tribe of Judah. The ten tribes, we know, had departed from the pure worship of God, when as yet true religion continued at Jerusalem. By mentioning then the children of Judah, he no doubt aggravated their guilt, intimating that they had fallen together with the Israelites, while yet they had for a time been preserved. The Israelites had become degenerated, afterwards the whole seed of Abraham became implicated in the same defection, so that they forsook the true worship of God. But afterwards he mentions only the children of Israel, but he includes also the tribe of Judah. For it ought to be observed, that when Scripture connects Israel with Judah, Israel then means the ten tribes, and that for the sake of honor or reproach the house of Judah is referred to separately; from the kingdom of Israel; but that when Israel is alone mentioned, it includes generally all the children of Abraham without exception. So it is in this place, when he says that the children of Israel and the children of Judah had done nothing but provoked God. Afterwards he mentions only Israel, and includes the twelve tribes.

But he says that the children of Israel and of Judah had only provoked him from their youth The particle אך ak, is sometimes taken as an affinnative, and sometimes as an adversative, but, or nevertheless; and this latter sense would be suitable, were the context to allow it. I am inclined to agree with those who render it “only;” and the Prophet seems to have removed all ambiguity, for he not only says, that they had done, but that they had been doing evil, which is a mode of speaking that intimates a continued action; they had then been doing evil, that is, they never ceased. And he confirms this declaration by saying אך, ak, only, that is, their purpose had been nothing else, or all their study has been no other than to provoke me without end and measure. We hence see that every ground of complaint is taken away from the Jews, because God, by long forbearance, had deferred his vengeance, for he might have punished them many ages before. As then they had never ceased to provoke God, the rigor shewn to them could not have appeared too much, for he had, in his goodness, invited them to repentance, but with no effect.

Note 68. The particle אך means also truly, verily, surely. It is rendered “only,” by the Sept., — “continually,” by the Vulg., — “verily,” by the Targ., — and is omitted by the Syr; Its most proper meaning is, “nevertheless,” but is often rendered “surely” in our version: and it might be rendered here, surely or doubtless. — Ed.

And from their youth here is not to be understood of individuals, but is to be extended to the whole people; and so youth is to be taken for the time of their redemption, as we shall hereafter see. For the Church was in a manner then born, and in the desert, when they had been recently brought to the light, for God had delivered them from the darkness of death. In their very childhood they began to provoke God; from that time they had always been perverse in their wickedness.

The meaning then is, that the people of Israel had been of such a perverse disposition that it became necessary at length to punish them severely, for they ceased not to add evils to evils. And the particle אך ak, shews their aggravated guilt, because they applied their whole minds to provoke God, and had been ingenious in devising superstitions, by which they polluted the worship of God: They have then, he says, been only doing evil

And he adds, with the work of their hands This explanation is added, because the Israelites might have raised a clamor, and asked what that evil was. God had indeed shewn sufficiently that it availed them nothing to seek evasions, for he had made himself their judge when he said, before my eyes; for by these words the Prophets intimate that a right judgment cannot be formed of men’s works by themselves, for willing or unwilling, they must stand or fall according to the judgment of God. Whenever then God declares that men have sinned before his eyes, he means that it is in vain for them to seek subterfuges, by alleging their good intentions, as they are wont commonly to say, because with him is the authority to judge. But this truth he confirms, when he says, that they had provoked him by the work of their hands By the work of their hands the Prophet means the superstitions will tell the people had invented for themselves. And we must ever bear in mind the contrast between God’s commands and the works of our hands, for whatever we obtrude on God besides his Law is the work of our hands; but obedience is better than sacrifice. Then God here expressly condemns all the inventions of men, as though he had said, that however men may delight in their own superstitions, they are yet impious and detestable, for it is not lawful to devise anything. For God having given us his Law, has left nothing for us to do, except to follow what he has commanded; and when we turn aside and add something of our own, we do nothing but what is sacrilegious. It now follows —

Note 69. It appears evident, that the last clause of this is explanatory of the first, as Calvin shews. “The evil,” for the article precedes it, was “the work of their hands,” that is, idolatry: For the children of Israel and the children of Judah have doubtless been doing the evil before mine eyes from their youth; for the children of Israel have doubtless been provoking me with the work of their hands, saith Jehovah. The connection in this way appears more obvious. — Ed.