Chapter 50 (4)

Chapter 50 (4)

Jeremiah 50:16

16. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land.

16. Excidite seminantem e Babylone, et qui apprehendit falcem tempore messis; coram gladio opprimente, quisque ad populum suum respiciet, quisque ad terram suam fugiet.

He still addresses the Medes and the Persians, and bids them cut off from Babylon both the sowers and the reapers; but by stating a part for the whole he includes also all others. Husbandmen in a manner preserve the life of men, as other arts and occupations are not capable of doing so. Were there no sowing and reaping, all would of necessity perish. When, therefore, the Prophet bids them take away those who sowed and reaped, it was the same as though he had said, “Strike with the sword and kill all the inhabitants, so that nothing may remain but the land reduced to solitude.” He then commands the Chaldeans to be slain, so that no husbandmen should remain to sow and reap.

This, indeed, was not fulfilled by Cyrus, as we have elsewhere seen. But what I then reminded you of ought to be borne in mind, that the Prophet extends his threatenings much further, for Babylon was often smitten by God’s hand, and at length wholly destroyed. The assault of Cyrus was a prelude, but other calamities followed, when it was more severely oppressed.

He adds, From the face of the oppressing or wasting sword every one shall flee to his people and to his own land As that country was wealthy, many strangers had come there, and they had also drawn together captives from all parts. Thus many foreigners no doubt dwelt in Chaldea when the empire flourished. There were there many husbandmen and many artificers. The Chaldeans ruled, and yet many were content with small means, and even paltry; or it may be that the Chaldeans compelled conquered nations to do servile work in agriculture and in works of art. The Prophet now says, that in the revolution which was to happen, each would look to his own land and flee there, as there could be no delight in a country deserted and desolate. Then from the face of the oppressing sword shall every one look to his own people and to his own land; and those who before pretended to be wholly devoted to the Chaldeans, would forsake them in their necessity, because nothing would be better for them than to consult their own safety. It follows, —

Jeremiah 50:17

17. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones.

17. Grex dispersus (vel, agnus dispersus aut haedus; שה significat interdum gregem, interdum etiam significat singulos agnos, vel singulas oves; grex ergo dispersus fuit) Israel; leones expulerunt eun; primus voravit eum rex Assyriae, et hic postremus contrivit ossa ejus Nebuchadrezer rex Babylonis.

Here the Prophet more clearly shows what he had briefly referred to, even that God was thus incensed against the Babylonians, because he had undertaken the cause of the people whom he had chosen. Then Jeremiah’s design was to show to the faithful, that though God severely chastised them for a time, he had not wholly divested himself of his paternal regard towards them, because he would at length make it openly evident that they to whom he had been so rigid were dear to him. He then mitigates the severity of punishment, that the Jews might not succumb to despair, but call upon God in their miseries, and hope that he, after having turned them, would at length be propitious to them.

The sum of what is said is, that whatever punishments God inflicts on his Church are temporary, and are also useful for salvation, being remedies to prevent them from perishing in their vices. Let us then learn to embrace the promises whenever we are wounded with extreme sorrow under the chastisements of God: let us learn, I say, to look to his mercy; and let us be convinced of this, that though signs of his wrath may appear on every side, yet the punishments we suffer are not fatal, but on the contrary, medicinal. For this reason, the Prophet exhorted the faithful of his time to be patient, by showing that God, after having been a Judge, would be again a Father to them.

He then says that Israel was like a scattered flock, or a straying sheep, which is the same thing. He expresses how they became so, the first who devoured them was the king of Assyria; for we know that the kingdom of Israel was overthrown by the Assyrians, and the land of Judah was also very much pillaged by them; a small portion remained. Then God says, that the people had been consumed by the calamities which the Assyrians had occasioned. But he compares what remained to bones, as though a wild beast devoured a sheep, and left only the bones. There was then no flesh or skin in Israel after the Assyrians had cruelly treated them, and that often. But as the kingdom of Judah remained, he says that it was like bones; and hence he adds, and this last, Nebuchadnezzar, the king of Babylon, hath broken, his bones, that is, hath broken in pieces and devoured the bones which remained.

Note 61. Literally, “and boned him;” which is to be taken in a privative sense, “and unboned him.” There are similar words in Hebrew: to neck is to break the neck. (Exodus 13:13.) To tail is to cut off the tail. (Joshua 10:19.) To root is to root up. (Psalm 52:5.) The Vulg. here is exossavit — Ed.

We now perceive the meaning of the Prophet. Moreover, he exaggerates the miseries of the chosen people, that he might in a manner open a way for mercy. God, then, here assumes the feeling of man, who is touched with a sad spectacle, when he sees a miserable and harmless sheep devoured, and the bones cast away, and then sees another wild beast, still more savage, who breaks the bones with his teeth and devours them. Since God then thus speaks, there is no doubt but that he meant to express with what tender feeling he regarded his chosen people, and that he also meant to give the godly the hope of salvation. It afterwards follows,—

Jeremiah 50:18

18. Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.

18. Propterea sic dicit Jehova exercituun, Deus Israel, ecce ego visito super regem Babylonis, et super terram ejus, quemadmodum visitavi regem Assyriae.

What I have said may hence with more certainty be inferred — that the similitude which God employed was intended for this end, that having assumed the person of one in sorrow, he might represent as it were to their eyes his sympathy, he then shows that he would be the avenger of the cruelty which the Chaldeans had practiced, as he had already been the avenger of all the evils which the Assyrians had done to his people.

We must bear in mind the time — for the meaning of this passage depends on history. The Assyrians were stronger than the Chaldeans when they harassed the kingdom of Israel: for we know that in the time of Hezekiah the king of Babylon sent to him to seek his favor, and to allure him to a confederacy. While then the monarchy of Assyria was formidable, the Assyrians were very hostile to the Israelites and also to the Jews: what followed? Nineveh was overthrown, and Babylon succeeded in its place; and so they who had ruled were constrained to bear the yoke, and thus Babylon made the Assyrians captive to itself. God now refers to this judgment, which was known to all. The Assyrians themselves did not indeed think that the God of Israel was the avenger of his people, but yet it was so. Hence God here declares that he had already given a manifest proof of the solicitude which he had for the welfare of his people: as then he had punished Assyria, so he declares that he would take vengeance on the Babylonians. And thus, by an example, he confirms what might have appeared incredible. For who could have thought that that monarchy could so suddenly fall? And yet it happened beyond what any could have anticipated. God here repeats what had taken place, that the faithful might feel assured that the judgment which the Assyrians had experienced, awaited the Babylonians. This is the plain meaning of the Prophet. It follows, —

Jeremiah 50:19

19. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.

19. Et reducam Israelem ad caulas suas, et pascetur in (monte) Carmel et Basan, et in monte Ephraim et Gilead; satiabitur anima ejus.

Jeremiah pursues here the same subject, and sustains the minds of the faithful in their miseries, lest they should wholly despond. It is then the same as though he stretched forth his hand to the shipwrecked, or gave support to those lying down as it were lifeless; for exile to God’s children was not only sad, but was like death, because they perceived the vengeance of God as though they had been wholly repudiated. It was therefore necessary to give them some consolation, that they might not altogether despair. The object, then, of our Prophet now is, to encourage the Jews to bear patiently their troubles, and not to think the stroke inflicted on them to be fatal. Hence God promises a restoration to their own country, which would be an evidence of pardon and of mercy; for when God gathered his people, it was the same as though he had openly showed that their adoption remained unchanged, and that the covenant which seemed for a time to fail was still valid.

We now then see why Jeremiah spoke of the restoration of the people; and then he adds, to their own folds, or to their own habitation. This mode of speaking, we know, is found everywhere in the Prophets, for they compare God to a shepherd, and the Church to a flock of sheep. This similitude then is sufficiently common, nor could God better express how much he was concerned for the welfare of his people, than by setting himself forth as their shepherd, and by testifying that he would take care of his flock. But as we said at the beginning of the book, Jeremiah had a special reason for using this similitude, because he was from a town of pastures, and had been from his childhood among shepherds: there is therefore no wonder that he often uses expressions to which he had been accustomed; for education in a great measure forms the language of men. Though then the Prophet speaks according to the usual phraseology of Scripture, there is yet no doubt but that he retained, as it has been said elsewhere, his own habitual mode of speaking.

He then says, that after the people had been gathered, they would inhabit, rich and fertile mountains, even Carmel and Bashan. The fruitfulness of these mountains is spoken of in many places, but it is not necessary to quote them. The meaning however is, that God, after having again gathered his chosen people, would be as it were a faithful shepherd to them, so that they might feel assured that there would be not only a free return to their own country, but that God would be also the guardian of their safety, so as ever to protect them, to exercise care over them, to defend them against their enemies.

But that God might more fully set forth his kindness, he adds, and satisfied shall be his soul Soul here is to be taken for desire, as in many other places. Now the former doctrine ought to be borne in mind, that God is never so angry or displeased with his Church but that he remembers his covenant. Then, as to the faithful, after they have undergone their temporary punishment, God at length stretches forth his hand to them; nor is he once only propitious to them, but continues his mercy, and so cherishes them, that he is not less solicitous for their welfare than a shepherd is, to whom his flock is not less dear than his own life, so that he watches in the night, endures cold and heat, and also exposes himself to many dangers from robbers and wild beasts in order that he might protect his flock. But the Prophet points out as by the finger the very fountain of all this when he adds, —

Jeremiah 50:20

20. In those days, and in that time, saith the LORD, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.

20. In diebus illis et tempore illo, dicit Jehova, quaeretur iniquitas Israel, et nulla erit, scelus Jehudah, et non invenietur; quia propitius ero his quos fecero residuos.

As I have already said, the Prophet now shows the primary cause why God purposed to deal so kindly and mercifully with his people, even because he would remit their sins. And doubtless whatever is said of the remission of sins is cold and unmeaning, except we be first convinced that God is reconciled and propitious to us. The unbelieving indeed seek no other thing than to be relieved from their evils, as the sick who require nothing from their physician but that he should immediately remove pain. If the sick man thirsts, “Take away thirst,” he will say. In short, they regard only the symptom, of the disease they do not say a word. Such is the case with the ungodly, they neglect the chief thing, that God should pardon them and receive them into favor. Provided they are exempted from punishment, this is enough for them. But as to the faithful, they can never be satisfied until they feel assured that God is propitious to them. In order, then, to free from disquietude and all misgivings the minds of the godly, our Prophet says that God would be propitious, so that he would bury all the sins of Israel and Judah, so that they might no more be remembered or come to judgment.

This passage is remarkable, and from it we especially learn this valuable truth, that when God severely chastises us, we ought not to stop at the punishment and seek only a relief from our troubles, but on the contrary we ought to look to the very cause of all evils, even our sins. So David, in many places, when he seeks from God a relaxation of evil, does not only say, “Lord, deliver me from mine enemies; Lord, restore to me my health; Lord, deliver me from death;” — he does not simply speak thus, but he earnestly flees to God and implores his mercy. And on the other hand, when God promises deliverance from punishment, he does not simply say, “I will restore you from exile or captivity, I will restore you to your own country;” but he says, “I will forgive you your sins.” For when the disease is removed, the symptoms also which accompany the disease disappear. So also it happens in this case, for when God shows that he is propitious to us, we are then freed from punishment, that is, what we have for a time suffered, or what awaited us, had not God spared us according to his infinite mercy and goodness.

Note 62. The idea of this verse is rightly given in these words: the punishment for iniquity and sins would not be exacted, because God would pardon the remnant; hence they appeared not. The removal of punishment, the restoration from exile, would shew that iniquity and sins no longer existed, God having fully pardoned them, and thus obliterated them. The iniquity of Israel was false worship, the worship of the calves, and the sins of Judah were especially idolatry and the rejection of God’s messages by his prophets. For these evils more particularly they were banished, and their exile proved a remedy for them, as they never afterwards fell into these sins. — Ed.

PRAYER

Grant, Almighty God, that since thou hast been so merciful towards thine ancient people, and however grievously thou mightest have been offended, yet thou didst preserve some remnant to whom thou gavest tokens of thy mercy, — O grant that it may please thee so to allure us also at this day; and however we may deserve a thousand times to be condemned by thee, yet deign to receive us in thine only-begotten Son, and through him show thyself reconciled to us to the end of our life; and be thou our Father in death itself, so that we may live and die to thee, and acknowledge this to be the only true way of salvation, until we shall at length enjoy that celestial inheritance which has been obtained for us by the blood of the same, thine only-begotten Son. — Amen.

LECTURE ONE HUNDRED AND EIGHTY SECOND

IN the last lecture we began to explain what the Prophet says, that when God redeemed his people he would be so propitious as to blot out all their sins. We said also that the Prophet shows that the people had for just reasons been treated with severity. Here then we have to observe the justice of God in all his judgments. For the Prophet reminds us that the Jews could not have been reconciled to God, except they acknowledged that they had been justly punished. And hence we learn also a useful doctrine, that whenever God smites us with his rods, we are not only to seek that relief may be given us from external evils or sorrow, but that God may also forgive us. The reason also is to be observed, for the Prophet teaches us that there would be no iniquity because God would be propitious. We hence learn that there were also just reasons why God chastised his people, but that as he designed to forgive their sins he became their deliverer. Let us then know that we are counted just before God, not because he sees no iniquities in us, but because he freely forgives them. It is, in short, the only true way of being reconciled to God, when he buries as it were our sins so as never to call them to judgment.

Moreover, that this favor properly belongs to the kingdom of Christ may be gathered from the thirty-first chapter, where the Prophet, having spoken of the new covenant, lays down this as the principal thing,

“I will pardon their iniquities,” (Jeremiah 31:34)

and he uses here the same verb. This promise then ought not to be confined to that short time when the people returned from their Babylonian exile, but ought on the contrary to be extended to the kingdom of Christ, for it was then that this prophecy was fully accomplished, because our sins do not appear before God when he is reconciled to us.

Yet the Prophet intimates that this favor would not be general, for he adds that God would be propitious only to the remnant; and it was needful to express this, because the faithful after their return might have otherwise desponded, when they saw that a few only of the people were restored. Had their restoration been indiscriminately promised, the faith of the godly might have faltered on seeing that almost the whole people disregarded the favor offered to them; for a part only of the tribe of Judah availed themselves of the kindness of Cyrus and Darius; and the ten tribes chose rather to dwell in Chaldea and in other places. And it was not only once that God restricted the promise given here; for it is said by Isaiah,

“Were thy people as the sand of the sea,
a remnant only shall be saved.” (Isaiah 10:21, 22)

The people gloried in their number and boasted of what had been said to Abraham,

“Number if thou canst the stars of heaven and the sand of the sea, so shall thy seed be.” (Genesis 15:5)

God then shows that the Jews were greatly mistaken when they thought that they would be always in a safe state. Hence the Prophet says here that God would not be propitious indiscriminately to all, but to those whom he would make the remnant. And God also intimates that it was to be ascribed to his gratuitous goodness that any remained alive, according to what is said in Isaiah 1:9,

“Except some seed had been left to us, we must have been as Gomorrah, and like to Sodom,”

God then declares here that the remnant would not otherwise be saved than through his gratuitous mercy, as Paul also says, that the Jews were not to hope for salvation, except through the free mercy of God. (Romans 11:5.) And he especially noticed this passage and similar passages, because the Jews then in opposing the Gospel raised the objection, that they were the seed of Abraham, and the chosen people; but Paul gave them this answer, that it was not a new thing that God gathered a small remnant from his people; and he assigns as the cause his gratuitous election. It now follows, —