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Jeremiah speaks now again in Hebrew, for he on purpose spoke in Chaldee, to shew that the ungodly were not to be given way to, if they blasphemed and wantonly derided the holy name of God. But as it is necessary that the confession of the mouth should proceed from faith, as fruit from the root, the Prophet here reminds the Israelites that there is but one true God; for, besides him who created the earth, set in order the world, and extended the heavens, there is no other to be found. Since, then, this cannot be said except of one, it follows that all the deities which the world devises for itself, are false and mere inventions of Satan, by which he deludes mankind. And doubtless no one can courageously oppose such errors, except he who believes in the one true God. We know that there were formerly some among the philosophers who jocularly and facetiously ridiculed the delirious notions of the vulgar; but no one in earnest undertook this cause, nor could they take upon themselves the defense of God’s glory, for he was unknown to them. It is therefore necessary, as I have said, that we should be really and truly grounded in the faith before the building can be carried on; for the profession, by which we ascribe glory to God, is, as it were, the superstructure, but faith, concealed within the heart, is the foundation.

We now then understand the Prophet’s design in saying, that there is but one, who made the earth. He speaks indeed concisely; but what tie says has more force, when he does not mention God’s name, but sets before us his power, as though he had said, “There is one, there is one, who has created the earth; there is one, who has set in order the world and extended the heavens; as these things cannot be ascribed to many, it follows that men are very absurd in imagining that there are various gods.”

He says that God created the earth by his power He alludes to the solid state of the earth. The philosophers indeed hold that the earth stands naturally in the middle of creation, as it is the heaviest element; and the reason they give that the earth is suspended in mid-air, is, because the center of the world attracts what is most heavy; and these things indeed they wisely discuss. Yet we must go further: for the center of the earth is not the main part of creation; it hence follows that the earth has been suspended in the air, because it has so pleased God. When, therefore, the Prophet commends God’s power in fixing the earth, he refers to its firm state.

He then adds, There is one who hath by his wisdom set the world in order He does not indeed say that He is one, but this is what is implied. Though the term תבל, tabel, is taken for the earth, it has yet a wider meaning. The Prophet, I have no doubt, includes in it at least the sea. And we know that the Spirit has not spoken in the Law and the Prophets with rigorous exactness, but in a style suited to the common capacities of men. He says then that the world was set in order by God’s wisdom: for it is wonderful how the waters mingle with the earth, and yet retain their own habitation, and are restrained from covering the earth: in the earth also itself there is amazing variety; we see in one part mountains, in another small hills; there are meadows, forests, and fields for corn. Indeed, man’s industry contributes to this variety; but we see how God hath fitted the earth for different purposes, here then shines forth the wonderful wisdom of God. When again he speaks of the heavens, he says, that they have been expanded by God’s knowledge, He indeed employs various expressions, but he means the same thing, — that God’s singular wisdom may be seen in the earth and in the heavens.

Some connect the following verse and explain the verb נטה nuthe, differently, — that God extends the heavens when he covers them with clouds; for the verb תתו, tatu, which means the same thing, follows: but the infinite mood is often to be taken for the preterite. As then this is a strained explanation, and too far-fetched, I reject it. The Prophet, no doubt, speaks of the original formation of the heavens: for when God covers the heavens with clouds, their true form does not appear; besides, the meaning of the verb is perverted, when taken to express the obscuring of the heavens by clouds. They who will impartially examine the passage, will be ready to admit, that the Prophet speaks of the expanding of the heavens. So the Scripture everywhere sets forth God’s wisdom as displayed by this wonderfill workmanship; and the heaven is said to have been expanded over the earth, so that it covers it around. (Psalm 104:6.)

Now, though Jeremiah mentions only the word “heavens,” yet he includes the wonders which appear in them, such as that the sun performs its daily course — that it changes its track daily — that the planets have two motions — that they appear in different parts — and that the sun seems now to ascend and then to descend. In short, Jeremiah here extols all the secrets of astrology, when he says, that the heavens have been expanded by God, and expanded with singular and incomparable wisdom. Though, then, he only briefly touches on this wonderful workmanship of God, yet he would have us carefully to dwell on it in our meditations; for all errors and all fancies will soon vanish, when we duly consider the power and wisdom of God, as manifested in the creation of the heavens and of the earth, and in the order observable in the world.