John Calvin Commentary Jeremiah 32

The Prophet here declares that, though he was shut up in prison, the Word of God was not bound. He states that he himself was no less free in his confinement than if he roamed through the whole city and visited all the lanes and streets. He, then, did not desist from his office as a Prophet, though he was cast into prison.

And thus we see that the course of heavenly truth cannot be impeded, however much the world may rage against all its ministers and bind them to make them mute. We also see here that the Prophet's constancy was invincible, because he was not cast down with fear, though he was a captive and not beyond the reach of danger; for we find that even then he proceeded in the discharge of his office.

He then points out the circumstances of that time, and not without reason, when he says that he was then shut up in prison, and also mentions the year, even the tenth of Zedekiah and the eighteenth of King Nebuchadnezzar. It was about the end of the ninth year that the army of Nebuchadnezzar came up to Jerusalem; the city was besieged for two months in that year.

The tenth year followed, in which this vision was given to the Prophet. The siege continued for a year and a half, but there was some interruption, for the Egyptians came to its aid. Thus for a short time, while the Chaldeans went to meet them, the city had some liberty.

But the Egyptians, as we will see later, were forced to retire in disgrace and afterwards suffered punishment for their audacity and rashness. It was then about the middle of the siege that God, as we will also see, foretold to the Prophet the future return of the people.

But though God showed a regard for the miserable exiles, yet at the same time he confirmed what he had previously said of his future vengeance, for the people could not be restored before they had been driven into exile.

It was indeed a dreadful instance of hardness and obduracy that, having been so often scourged, they received no benefit. They had experienced the heavy judgment of God under Jehoiakim and also under Jeconiah, but the memory of these calamities had soon vanished. They lived as securely as though they had never heard a word from the mouth of Jeremiah.

And he was not the only one who had threatened them; before him were Isaiah and others, and contemporary with him was Ezekiel, who had been exiled into Chaldea. From the number of years, then, we conclude how great the people's obstinacy must have been.

At the same time, we must observe how timely this prophecy was for alleviating the minds of the godly, as they were not far from extreme calamity; for it was in the eleventh year of Zedekiah and in the fourth month that the city was taken and demolished, the people driven into exile, and the Temple burned.

So, perhaps not more than six or seven months remained before the time of their utter ruin. Indeed, no mention is made here of the month in which the Prophet received the vision, but the tenth year is only mentioned. Now, the city was taken at the beginning of the eleventh year, as we have stated.

From this, then, the extreme perverseness of the people comes more fully to light, for while the enemy surrounded the city, they held Jeremiah captive. He had already foretold many years before what experience then taught them to be true.

For forty years he had not ceased to cry out and to strive by warning, exhorting, and threatening them to lead them to repentance.

Since, then, nothing new happened to them, and since they found by the evils that came upon them that Jeremiah had been a true and faithful servant of God, what was their object in shutting him up in prison? Was this not to carry on war with God? For what did they have to do with Jeremiah?

He had clearly not acted for private reasons, nor had he only dreamed of what he had so often foretold them. So they did not fight with a mortal man, but, like the giants, they dared to raise up their horns against God Himself.

For the same reason also, he calls himself a Prophet. Indeed, he often did this, but there is no doubt that the indignity offered to him is pointed out by the fact that even at the time when the Chaldeans surrounded the city with their army, Jeremiah the Prophet was shut up in the court of the prison.

He might have only said that Jeremiah was shut up. But for the sake of honor, he assumed the title of a Prophet, so that the baseness of the people’s contumacy might appear more clearly from this: though they perceived that God was angry with them, they still did not cease from their presumption, for they then held the Prophet in prison as though they were fighting with God Himself.

We know that fools, according to the old proverb, become wise when chastised. If, then, the Jews had possessed even a particle or a spark of wisdom, they might have been so subdued by evils and calamities as to cast aside their haughtiness and obstinacy. But we see that they were untamable and, through a mad fury, persisted in their wickedness; for though besieged by their enemies, they still attempted to hold God, as it were, captive in the person of his servant.

As to the court of the prison, I do not doubt that it was a milder sort of imprisonment, for we will see later that the Prophet prayed that he might not be thrown from there into the dark prison where he had been. He sought it as no common favor to remain in some prison, and he was still exposed to the mockeries of all. However this may have been, we see that the people had, by then, become no better, though they had already been chastised and scourged by God.

We ought, at the same time, to bear in mind what I have already said: that though the ungodly sought in every way to completely extinguish the word of God, they still did not attain what they wished. For God broke through all hindrances and continued the course of his word notwithstanding all their attempts.

And this ought to be carefully noted, for we see today all sorts of contrivances made by the wicked to impede the course of celestial truth. Let this history, then, be remembered: that though Jeremiah was a captive, yet his word was free and his tongue at liberty, as Paul also boasts that, though he was bound with chains, yet God’s word was not bound (2 Timothy 2:9).

Then the reason is added why he was shut up in prison: he had dared to prophesy against the city and the king himself. It was no wonder that the king’s mind was exasperated when Jeremiah boldly said that he would come into the hands of his enemies, for he had not only spoken of the ruin of the city but also of the fall of the king. He had said that he would be brought before King Nebuchadnezzar, and be led to Babylon, and be there until God visited him.

We know how delicate the ears of kings are. It was, then, no wonder Zedekiah became incensed against Jeremiah. But he still ought to have been softened and humbled when he found that this oracle had come from God. That he then still kept Jeremiah a prisoner proves his madness and stupidity, for he had no regard for God. I will proceed with the subject tomorrow.

Prayer:

Grant, Almighty God, that since we do not cease daily to provoke Your wrath against us, we may be warned by Your Word and repent, and so humble ourselves before You that we may anticipate the rigor of Your judgment. And that, being also chastised by Your hand, we may not become hardened, but be submissive to You and teachable, and so profit under Your discipline, that being at length wholly devoted to You, we may have no other object than to glorify Your holy name, until we become partakers of that glory which Your only-begotten Son has obtained for us. Amen.

[Exposition continues from previous day's lecture]

We began yesterday to speak of the presumption, and also of the madness, of King Zedekiah in keeping the Prophet in prison while he was still besieged by his enemies, as it had been foretold. He saw that Jeremiah had spoken as from the mouth of God, for the accomplishment of the prophecy proved that he had brought forward nothing rashly, but what had been committed to him from above; and yet he did not throw aside his own perverseness.

The words themselves show sufficiently that he was completely blinded, for he said, Wherefore do you prophesy to us, The Chaldeans will come and take this city? It was not, indeed, the design of this foolish and insane king to close the mouth of the Prophet and, at the same time, to confess that he had a command from God.

But this is common with the wicked: they assail, as it were blindly, the servants of God, without any judgment or discrimination. If anyone were to ask them whether they mean openly and professedly to resist God as their judge, they would deny it, but still they cannot bear to be warned and reproved.

Here then, as in a mirror, we see how madly all the wicked resist God and try as much as they can to extinguish his Spirit. In short, they may indeed concede some authority to God, provided they are allowed to live without having anything said against their lusts by his prophets.

Yet there is no doubt that the king was especially exasperated by the following words of the Prophet—

Therefore, when the king saw that he would not be exempt from the common judgment, he was especially displeased with Jeremiah; for kings seek to be exempt from all laws, and when they allow the people to be reproved, they still wish themselves to be deemed sacred.

Since Jeremiah then classified King Zedekiah with all the common people, this was something a proud king could not endure. Consequently, his indignation was so great that he shut Jeremiah up in prison; and he became implacable, even when God’s hand pressed hard on him.

He follows the same subject. Lead, he says, will King Nebuchadnezzar Zedekiah captive; and he will remain in exile until I visit him. Some understand this time of visiting as his death, for it is certain that he died in Babylon. As his condition was not improved like that of Jeconiah, who was taken from the filth of a prison to the king's table, this interpretation at first glance seems probable: that is, that he was worn down to death by poverty and disgrace.

However, it seems that some alleviation was promised, if indeed a certain kind of death may be deemed a favor. For he was not slain with the sword; and though he was not restored to his own country, there is still nothing improper in this way of speaking—that he would be in exile until he was visited—for nothing particular could be concluded from this. We will later see that when dead, he was buried honorably and with mourning.

It is then no wonder that God points out here a time of favor, though Zedekiah was never restored to his own country, and we know that his eyes were plucked out by King Nebuchadnezzar after being tried and condemned. But this favor of God, however, is not mentioned here without reason, for Nebuchadnezzar eventually treated him more kindly, at least as far as his burial was concerned. Lead him, then he says, shall Nebuchadnezzar into Babylon, and he will be there until I visit him. That is, he will remain an exile in a filthy prison, and there he will pine away and be destitute of all help. He will then be as one of the lowest and will, in short, drag on life ignominiously until the time of my visitation.

He lastly adds, When ye fight against the Chaldeans, ye shall not succeed. Here the Prophet addresses those foolish notions that still filled the minds of the Jews, so that they did not submit to God nor humble themselves under His mighty hand. For there was still a large number of men, and the city had strong fortifications.

Since they saw that they were equipped with men and forces, they were still confident. Then they became hardened because of the length of time they had sustained the siege. When enemies make the first attack, fear fills the minds of all; but when the outcome disappoints them, then those who previously trembled gather courage.

So it was with the Jews. When the city was first surrounded by the Chaldean army, the miserable inhabitants were undoubtedly greatly terrified. But when they saw their enemies stopped, achieving nothing by their attacks, they then hardened their hearts more and more. For we must note what I said yesterday: they had probably been besieged for six or eight months when this vision was given to Jeremiah. This is why their confidence was greater. But the Prophet repels this folly by saying:

“You fight against the Chaldeans, but the outcome will be unsuccessful, for God will lay you prostrate before your enemies, because it is with Him you carry on war.”

The sum of this introduction is that Jeremiah was then shut up in prison and that the king continued in his contumacy, though God’s hand pressed hard on him. Then the cause of this is set forth: specifically, because he boldly threatened the king and the city, and declared that God’s vengeance was near them, so that the king would be led into exile and the city taken and plundered by their enemies.

The whole of this passage ought to be read together, for the Prophet explains in detail how and by what symbol this prophecy had been confirmed. Now the purpose of the whole is to show that after a long time the Jews would return to their own country, for God would restore them, and their captivity would have an end. God’s design, then, was to give them a hope of deliverance, but they were still admonished to wait patiently for the end of their exile.

Let us now come to the external symbol. The Prophet was commanded to buy a field from his uncle’s son. This appeared strange, because the enemies had taken possession of that part of the country, and none of the Jews could then venture to go out to their own fields.

Since they were deprived of the very sight of their own fields, the Prophet must have appeared to have been out of his mind when he bought a field in the possession of enemies. But in this way, God intended to show that after the Jews had for a time been deprived of the possession of the land, they would again return to it. Then, everyone would recover his own right, and thus everything would become completely their own—that is, after God had shown them mercy.

But in the first place, let us see whether this was, as they say, merely a vision, or a real transaction. Some think that it was shown to Jeremiah by the prophetic Spirit; but it may be easily gathered from the context that the field was actually bought. It is first said, that the word came to Jeremiah; but shortly after it is added, that after his uncle’s son came, Jeremiah was informed that the whole business was directed by God.

God then foretold the Prophet what was to happen: Behold, Hanameel the son of Shallum, your uncle, shall come to you, and shall offer to sell his field to you. This is what God said to the Prophet; and up to this point, we might say, that Jeremiah was informed of what was to happen either by a dream or a vision. But when he afterwards adds that Hanameel himself came, and that Jeremiah testifies that he now knew that it was from the Lord, there is no doubt that it is a real narrative.

God then induced Hanameel to come to Jeremiah and to offer him the field for sale, and to ask him to buy it, because he was the next heir and therefore had the right of redemption. We then perceive that it was a communication from above, but the reality was connected with it, for Hanameel came and sold the field before witnesses. All this was necessary, not so much for Jeremiah as for the whole people, and especially for the faithful, for whom this prophecy was particularly designed; for God did not intend this to be a common treasure, but laid it up for His chosen people, as we can gather from the conclusion.

Before Hanameel then came, the Prophet was instructed that nothing was done rashly, but that God had arranged and ordered the whole. He was then commanded to buy the field and, as it were, to throw away his money; for who would not have said that it was the same as to throw it away?

And then we should note a circumstance regarding the time: for the Prophet was then in danger of his life, so of what use was the field to him then? We have also said that he could not have had free access to it, even if he had not been shut up in prison, because he could not have ventured to go out of the city.

It was then a most strange and ridiculous purchase according to human judgment, for Jeremiah squandered his money, and the possession of the field was only imaginary. But yet, as God would have him buy it, he did not spare his money but purchased the field from his uncle’s son.

He then says that Hanameel his uncle’s son came, as Jehovah had spoken, that he came into the court of the prison, and that he spoke to him as God had foretold. As to the end of the verse, it may seem strange that the Prophet says that he now knew that the word came from God: for if he doubted before, what certainty would there be regarding the prophetic spirit?

He had already received a vision; he should have embraced what he knew had been foretold to him from above, even without any hesitation. But it appears that he was in suspense and perplexity. It then seems an evidence of unbelief that he did not put full and entire trust in God’s testimony and was not fully persuaded regarding the heavenly oracle until he saw the whole thing really accomplished.

But it is right to distinguish between the knowledge received from the revelation of the Spirit and experiential knowledge, as it is called. The Prophet therefore did not learn for the first time then that God had spoken; but because he was confirmed in the certainty of his faith, and by the event itself, this is not inconsistent. For nothing is taken away from the credit and authority of God’s word when reality and experience confirm us; and thus God often considers the weakness of His people.

Jeremiah then relied on God’s oracle and was fully persuaded that he was directed from above to buy the field. But afterwards, when Hanameel came to him, the event was, as it were, the sealing of the vision: then the truth of God was more and more confirmed in the heart of the Prophet.

This, as I have said, was experiential knowledge, which does not detract at all from the credibility of the word, but is rather a help and a comfort to human weakness. In this sense it was that he said that he now knew it; and thus he also intended to lead others to believe the prophecy. For when the faithful compare a vision with its fulfillment, this agreement and harmony, so to speak, does much to confirm their faith. This occurs when, on the one hand, they hear that God has spoken, and on the other, they see that what the Prophet had been taught was really fulfilled.

He afterwards adds that he bought the field of Hanameel his uncle’s son, which was in Anathoth, in the land of Benjamin. There is nothing superfluous in these words. For though the Prophet speaks of well-known places, he was mindful of the time of the purchase, because the land of Benjamin was then in the power of enemies. The Jews had been reduced to such dire straits that they were not safe even in Jerusalem.

Anathoth was a village, as was well known, exposed to the ravages of enemies and was seized as prey at their first coming. And he adds, in the land of Benjamin, because it was near the borders of Judah, but it had been forsaken by its inhabitants, and all had fled to Jerusalem. Since the land of Benjamin then had no inhabitants, it was not at all reasonable for the Prophet to pay even the smallest sum for a field there.

It may now be asked, how could Hanameel, who was of the Levitical order, sell a field? We know that fields did not belong to the Levites and that they had tithes for their inheritance (Numbers 18:21). But this should be understood as a suburban field, for they had the suburbs, and each had a meadow. They neither plowed nor reaped, nor was it indeed lawful for them, according to the law, to labor in agriculture; instead, they fed cattle and sheep.

This is proved by the smallness of the sum given. For what was the field sold for? For seven shekels and ten pieces of silver. From this, we see that it was not a large field, but only a meadow like a garden, for the price would have been larger if it had been several acres of land. The difficulty here, then, is easily resolved: Hanameel sold to Jeremiah a small meadow, as every Levite had a meadow in the suburbs to feed his sheep or his cattle. At the same time, none of them had large herds; each had only a cow or two. This, then, is what we are to understand by the field.

The Prophet adds that he wrote a book, that is, the writing of the purchase; for ספר (sepher) means in Hebrew not only a volume, but what we call a document, and the Latins tablets (tabulas). Then he says that the writing of the purchase was made, and then it was sealed, not as we do by attaching a seal to it, but it was closed up, as the custom then was.

He also adds, according to the law and custom; and at last he says that another writing was made which remained open; and it is thought that the open writing means what we call a copy. And so the sealed writing was deposited in a chest, and the open copy could be referred to at any time.

Though the Prophet alludes to a common custom, I do not doubt that he wrote this prophecy on rolls—one sealed and the other open—so that those who were then living might receive some benefit from his teaching, and also that the authentic copy, or the original itself, might remain for posterity, as we shall see later. And doubtless, God not only intended to strengthen the hope of the faithful after the completed time of exile, as this prophecy would lie dormant for seventy years, but He also designed that it should be of use then, so as to be a support to them in their sufferings.

There was also another benefit to be gained from this prophecy: that the Jews, while in exile, might begin to entertain hope and, remembering this vision, might feel assured that God would be their Deliverer, according to what He had promised.

This then was the reason why two writings of the purchase were made, the sealed and the open. The open had a present benefit, as it would encourage the faithful to go more willingly into exile and calmly to submit to the chastisement assigned to them by God; and for this reason the Prophecy was to be open to all. It was also sealed, so that after the lapse of seventy years it might encourage the godly and inspire them with the hope of their promised deliverance. This, therefore, is the reason, as I think, why the Prophet relates that he made a writing and sealed it, and then that he made another writing which remained open.

He afterwards adds that he gave both to his scribe Baruch, the son of Neriah, the son of Maaseiah, in the presence of Hanameel, and in the presence of the witnesses who had signed the writings, and in the presence of all who stood there, that is, in the court of the prison.

From this, we may again plainly conclude that he is narrating a real history, and not a vision shown to him: the seller, Hanameel, was present together with witnesses and other Jews. And he says that he handed over the writing with specific instructions, for otherwise it would have been merely the delivering up of a book.

If he had only deposited it with Baruch, the people would have learned nothing; but the orders are added, I charged Baruch, saying. From this, we may also conclude that this oracle was given to the Prophet, not only so that it might be preserved for posterity, even after the time of exile was completed, but that it might also be published then and made known to all the Jews.

He then says, Thus says Jehovah. He had not yet shown the design of the prophecy; but when he said that the affair was carried on by the command of God, he made them all pay attention. Take, he says, these writings, and put them in an earthen or a potter’s vessel. It seems strange that he did not tell him to put them in another kind of vessel, for that vessel might decay, and so the writings might have perished.

But we know that even the most precious treasures are deposited in earthen vessels. It is then no wonder that God commanded the prophecy to be put in an earthen vessel. If anyone were inclined to understand something more subtle, it might be said that the promise, which apparently was not very firm, was an earthen vessel; for what is more frail than a voice which dissipates into the air?

The Jews were driven into exile; they had heard from the mouth of Jeremiah that the appointed period was seventy years. But they might, in the meantime, have despaired, since only the sound of the voice had reached their ears. However, since the oracle, which was a pledge of deliverance, had been stored in an earthen vessel, it remained safe and undecayed, because the treasure had been deposited there by God’s command.

He says, That they may continue for many days. By these words, he intimates that the prophecy would not only be beneficial to the Jews who were to be driven into captivity soon after, but also to their posterity who were not yet born. They might know that this prophecy would remain valid after their death, for we should not measure the faithfulness of God by the length of our lives.

This, then, was the reason why this clause was added: the prophecy was to be preserved in earthen vessels so that it might remain safe and secure for many days—that is, until God delivered His people.

Prayer:

Grant, Almighty God, that since we have today the evidence of eternal salvation sealed in earthen vessels, and You invite us to the hope of that blessed inheritance by the voice of men—O grant that we may not judge of the permanence of Your faithfulness by the appearance of those whom You have made our ministers, but relying on Your perpetuity, may we never doubt that that life will be kept safe for us, which now every moment seems to vanish away, until at last we shall come to the full fruition of it in Christ Jesus our Lord. Amen.

[Exposition continues from previous day's lecture]

Though we sufficiently perceive the meaning of the preceding prophecy, it may, however, be proper to touch briefly on the last part, which is the application of the vision: Houses, and fields, and vineyards shall yet be bought in this land. God’s design then was that His servant should spend his money without any regard to his own interest, so that he might, by this expense, cherish the hope of the faithful until the time of restoration.

What was said here was considered incredible, for no one thought that such a change would happen that permission would be given to the Jews to return to their own country. For the power of the Chaldean monarchy was deemed invincible, and it was necessary for it to be wholly overthrown so that God’s people might be set free.

For this reason then the vision was given, so that the Jews might know that their calamity would not be perpetual, for God had resolved to restore the people and the land. But by the word field, all possessions were designated, for he names not only fields, but also houses and vineyards.

Although the Prophet was discharging his own office, yet he confesses that he was himself perplexed at the vision. From this it appears that God’s counsel was not always made known in everything to the Prophets, but only as far as it was expedient. However, the Prophets were not seized with ecstasies like heathen soothsayers, who pretended they were carried away beyond all their senses.

There was not then this fanaticism in the Prophets, so that they spoke like sounding brass, or like the ass of Balaam; but the Lord revealed to them what they taught. They were then disciples, so that they delivered faithfully to the people, as if from hand to hand, what was committed to them.

But the knowledge with which they were endowed was not inconsistent with ignorance as to some things. For example, when the Prophet said, Houses, and fields, and vineyards shall yet be bought, he knew that God promised the restitution of the land and of the people, nor was the vision itself an obscure enigma. Yet the reason was hidden from him, and therefore the perplexity of which he now speaks arose; for being astonished at so wonderful a thing, he resorted to prayer and confessed that his mind was perplexed.

The Prophet's wonder, then, proceeded from his ignorance; but that ignorance was not incompatible with prophetic knowledge. For as far as it was necessary, and as the office of a teacher required, he no doubt understood the counsel of God. But such was the height or the depth of this mystery that he was constrained to confess that it was a work of God which surpassed all his thoughts.

So we now perceive how these two things are consistent: the prophetic knowledge with which Jeremiah was endowed, and the ignorance which compelled him to make this exclamation. He knew with certainty what had been shown to him in the vision, but the design and how the work could be done by God seemed incomprehensible, and therefore his astonishment arose.

He therefore says that he prayed; and by this we are taught that whenever thoughts creep into our minds which toss us here and there, we ought to flee to prayer. For many increase their anxieties by fomenting them, while they turn in every direction, indulge their own thoughts, and weary themselves without any benefit.

Whenever, therefore, any anxiety stealthily takes hold of our minds, let us know that the remedy ought to be applied in due time, that is, to pray to God, so that He may relieve us and not allow us to sink into the deep, as usually happens to all who are curious and give free rein to their own imaginations.

We now see that the Prophet was greatly astonished, and yet in such a way as not to look for more than what was profitable. Instead, he immediately prayed that God would make him understand what troubled his mind. His prayer follows, which, however, does not immediately reveal the Prophet's mind, for he does not show the purpose of his prayer until he comes to the 25th verse (Jeremiah 32:25). But he seems here to refer to many things unconnected with his subject. His design must be ascertained from the conclusion of his prayer: “O Lord,” he says, “why have you commanded me to buy the field which is now in the hand of enemies? The Chaldeans possess it; and you have commanded me to throw away my money.” This was substantially his prayer.

But Jeremiah seems to wander and take long detours when he says, “You have made the heavens and the earth by your great power and stretched-out arm; nothing is wonderful to you; you show mercy to thousand generations; you repay the iniquity of fathers to their children; your name is Jehovah of hosts; you are great in council and excellent in work; your eyes are open,” etc.

These things seem not to belong in any degree to the present subject. But the Prophet’s object, no doubt, was to restrain himself, as it were, by putting on a bridle, so that he might acquiesce in the counsel of God, though it was hidden and incomprehensible to him. For if he had immediately rushed into prayer, he might, at the first burst of his feelings, have contended with God; for such is the disposition and character of man that when he suddenly addresses God, he boils over beyond all moderation.

The Prophet then, who well understood that there is no such moderation in men as to judge rightly and calmly of God’s works, set up these fences against himself and placed, as it were, barriers around him, that he might not take more liberty than what was right. Let us then know that these lofty terms in which the Prophet spoke were designed for this end: that he might produce moderation and humility in himself, so that he might check all those roving thoughts by which men are accustomed to be sidetracked. Let us come now to the words:

Ah, Lord Jehovah! he says; behold, you have made heaven and earth. If anyone did not pay attention to the circumstances of the passage, they might think that the Prophet is here rambling and does not connect his sentences, so that his prayer seems incoherent. But as I have already said, because the Prophet knew that men take too much liberty when they speak of God’s works, he bridled himself in due time, before he came to his subject.

He then made this sort of introduction: “O Lord, it is not fitting for me to contend with you, nor is it right for me to require you to give me a reason for your doings, for you have made heaven and earth by your great power and extended arm.” There is here then an implied contrast between God and mortal man: “For who am I to dare to summon you to a contest! For your power is justly to be dreaded by us; when we raise up our eyes to heaven, when we look on the earth, there is nothing which ought not to fill us with admiration of your power, for its immensity appears above and below.”

Thus we see that the Prophet extols in lofty terms the power of God, in order that he might keep himself in a meek and humble state of mind, and not dare to clamor against God, nor presumptuously rush forward to pronounce a judgment on His works. Behold, he says; he sets before his eyes the wonderful workmanship of the world, in which the immeasurable power of God shines forth most conspicuously.

He then adds, Nor is there anything hidden from you. This clause admits of two meanings, for פלא, pala, means wonderful, and also hidden. Now the greater part of interpreters give this explanation: that nothing is hidden from God, because all things are before His eyes, for His knowledge penetrates to the deepest depths. It may then be a commendation of God’s knowledge, just as praise of His power has previously been given; and this meaning is not unsuitable.

I do not, however, reject the other meaning, given by Jerome, that there is nothing difficult for God, or too wonderful for Him, because all things are subject to His will. Thus the Prophet might say, continuing the same thought, that the power of God, which shines forth to our view in the heavens and in the earth, may at the same time be observed in the permanent government of the world. For He who has created the heavens and the earth can do all things, so that nothing is too wonderful for Him—that is, nothing is difficult for His power as soon as He has decreed this or that. The main object of the Prophet is, however, still the same.

He now adds, You show mercy to thousands, and repay the iniquity of the fathers into the bosom of their children. Here the Prophet acknowledges God’s judgments to be right, though the reason for them escapes human minds. Both these things were necessary: that Jeremiah should set before himself the awesome power of God, and that he should also regard God’s judgments as right, though men often think otherwise.

For God has hidden reasons for His judgments; and so it happens that various thoughts disturb us, and everyone is disposed to set himself up against God. Therefore the Prophet, after having spoken of the immeasurable power of God, now also declares that He is a just judge of the world; and he again restrains himself by another bridle, so that he would not pronounce a judgment on God’s works according to his own perceptions.

You, he says, show mercy to thousands. This is taken from the Law of Moses (Exodus 20:6), for the Prophets often borrowed their chief sentences from Moses, of whom they were the interpreters. Since God then under the Law declared that He is merciful to a thousand generations, though it appears unaccountable to us, yet nothing remains for us to do but to learn reverently to receive what we cannot comprehend.

The Prophet then here confesses that the method which God adopts regarding His mercy is hidden from the human mind. But the latter clause seems, however, less reasonable—that God should repay the iniquity of fathers to their children. Shortly before, we saw that this was set forth as an impious blasphemy (Jeremiah 31:29), when they said that their fathers had eaten sour grapes, and that their children’s teeth were set on edge; for it is always true that the soul that sinneth, it shall die (Ezekiel 18:2, 20; Deuteronomy 24:16).

But if God repays the iniquity of fathers to their children, He punishes the innocent and transfers to children what He ought to have rendered to their fathers. But the Prophet, regarding it as a wicked thing to contradict what God had spoken by Moses, adores this mystery here and thus brings himself to humility and meekness, so that he might not break forth into extremes when speaking of the hidden works of God.

We must at the same time briefly observe that the innocent are not punished when God includes children with their fathers and casts the iniquity of fathers into the bosom of their children, for He does not refer to the innocent and the righteous, but to the wicked. Some, when they saw that this truth conflicted with the common feelings of mankind, have adopted an evasion: that God, by a temporal punishment, renders to children what their fathers had deserved.

But God speaks without exception, that He repays to the bosom of children the reward due to their fathers. But how should this be understood? It is a part of this punishment that God withholds His Spirit from them. When, therefore, His purpose is to punish the vices of fathers in their posterity, He withholds from their posterity the light and grace of His Spirit.

It is then inevitable that they will always accumulate evils upon evils, and thus they are entangled in the guilt of their fathers. God then proceeds by degrees in the work of punishing sins. For when it is His purpose to forgive the son the punishment which he, together with his father, has deserved, He draws him to Himself by His Spirit, so that he is freed from punishment. But if His purpose is to execute vengeance on sons and grandsons, He withholds from them, as I have already said, the gift of the Spirit, so that they do nothing but provoke His wrath more and more. Thus they become involved in the same guilt with their fathers; therefore, fathers and children receive in common the same punishment.

This indeed seems not at first glance to be just and right; but let us remember that God’s judgments are hidden from us, and for this reason: that we may cultivate meekness and humility, learn to be soberly wise, and so confess God to be a just judge, knowing that our minds cannot penetrate this deep abyss.

But still, the solution given seems clear enough: that God never punishes the innocent. For when He visits the sins of fathers on their children, a part of that punishment is, as I have already stated, that He withholds from the children the light of His Spirit. Being blind, they always run headlong to their own ruin, and thus by the continual commission of new sins they provoke God’s vengeance against themselves.

When therefore God renders to them the reward due to their fathers, He punishes them at the same time for what they themselves have deserved. Nor do they have any reason to complain, because they have been guilty in common with their fathers; there is, therefore, nothing strange in their sharing with them in their punishment.

But it, however, depends on the hidden mercy of God that He favors some with pardon and thus delivers them from ruin, while He forsakes others; and as they are wicked, they deserve all the punishment He inflicts on them. You, then, repay into the bosom of their sons after them, that is, after their death.

He afterwards exclaims, God, strong and mighty! Jehovah of hosts is His name. He again declares the greatness of God’s power, that he might restrain himself and not rashly undertake any new inquiry, as is the case with curious men, who indulge themselves in speculations and thus summon God, as it were, to an account, as though a tribunal could be appointed before which He might be found guilty. As then the insolence and arrogance of human nature are so great, the Prophet here sets barriers around himself, so that he might keep within the bounds of humility and soberness.

He afterwards changes the person, which is a proof of vehemence and ardor, for it is, as we have seen, a prayer. He does not now address God directly, but says, Jehovah of hosts is His name, speaking in the third person. Had he continued in the same vein, he would have said, “You are God, strong and mighty,” etc., but he says, “Jehovah of hosts is His name.” We then see that the Prophet, as it were, turns aside; and this change of person, as I have stated, proceeded from the vehemence and ardor of his mind. And it often happens to the faithful that they break off their direct address when they pray, while they contemplate God’s works, as displaying now His power, then His goodness, or His wisdom. The faithful then do not always pray in a continuous manner; but as feeling guides them, they now address God, then they turn aside and blend apostrophes.