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Jeremiah’s Prophecies in the Temple

26

At the beginning of the reign of King Jehoiakim son of Josiah of Judah, this word came from the L ord: 2Thus says the L ord: Stand in the court of the L ord’s house, and speak to all the cities of Judah that come to worship in the house of the L ord; speak to them all the words that I command you; do not hold back a word. 3It may be that they will listen, all of them, and will turn from their evil way, that I may change my mind about the disaster that I intend to bring on them because of their evil doings. 4You shall say to them: Thus says the L ord: If you will not listen to me, to walk in my law that I have set before you, 5and to heed the words of my servants the prophets whom I send to you urgently—though you have not heeded— 6then I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth.

7 The priests and the prophets and all the people heard Jeremiah speaking these words in the house of the L ord. 8And when Jeremiah had finished speaking all that the L ord had commanded him to speak to all the people, then the priests and the prophets and all the people laid hold of him, saying, “You shall die! 9Why have you prophesied in the name of the L ord, saying, ‘This house shall be like Shiloh, and this city shall be desolate, without inhabitant’?” And all the people gathered around Jeremiah in the house of the L ord.

10 When the officials of Judah heard these things, they came up from the king’s house to the house of the L ord and took their seat in the entry of the New Gate of the house of the L ord. 11Then the priests and the prophets said to the officials and to all the people, “This man deserves the sentence of death because he has prophesied against this city, as you have heard with your own ears.”

12 Then Jeremiah spoke to all the officials and all the people, saying, “It is the L ord who sent me to prophesy against this house and this city all the words you have heard. 13Now therefore amend your ways and your doings, and obey the voice of the L ord your God, and the L ord will change his mind about the disaster that he has pronounced against you. 14But as for me, here I am in your hands. Do with me as seems good and right to you. 15Only know for certain that if you put me to death, you will be bringing innocent blood upon yourselves and upon this city and its inhabitants, for in truth the L ord sent me to you to speak all these words in your ears.”

16 Then the officials and all the people said to the priests and the prophets, “This man does not deserve the sentence of death, for he has spoken to us in the name of the L ord our God.” 17And some of the elders of the land arose and said to all the assembled people, 18“Micah of Moresheth, who prophesied during the days of King Hezekiah of Judah, said to all the people of Judah: ‘Thus says the L ord of hosts,

Zion shall be plowed as a field;

Jerusalem shall become a heap of ruins,

and the mountain of the house a wooded height.’

19 Did King Hezekiah of Judah and all Judah actually put him to death? Did he not fear the L ord and entreat the favor of the L ord, and did not the L ord change his mind about the disaster that he had pronounced against them? But we are about to bring great disaster on ourselves!”

20 There was another man prophesying in the name of the L ord, Uriah son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land in words exactly like those of Jeremiah. 21And when King Jehoiakim, with all his warriors and all the officials, heard his words, the king sought to put him to death; but when Uriah heard of it, he was afraid and fled and escaped to Egypt. 22Then King Jehoiakim sent Elnathan son of Achbor and men with him to Egypt, 23and they took Uriah from Egypt and brought him to King Jehoiakim, who struck him down with the sword and threw his dead body into the burial place of the common people.

24 But the hand of Ahikam son of Shaphan was with Jeremiah so that he was not given over into the hands of the people to be put to death.

 


In this verse God briefly shows for what end he sent his Prophet. For it would not have been sufficient for him to announce what he taught, except it was known to have been the will of God. Here then God asserts that he would not be propitious to the people, except they complied with what he required, that is, to repent. Thus he testifies that what was taught would be useful to them, because it had reference to their safety; and a truth cannot be rendered more entitled to our love than when we know that it tends to promote our wellbeing. Therefore God, when he saw the people rushing headlong through blind despair into all kinds of impiety, designed to make the trial whether or not some of them were healable; as though he had said, “What are ye doing, ye miserable beings? It is not yet wholly over with you; only obey me, and the remedy for all your evils is ready at hand.” We now see what God’s design was, even that he wished to give those Jews the hope of mercy who were altogether irreclaimable, so that they might not reject what he taught on hearing that it would be for their good.

But we may hence gather a general doctrine; that when God is especially displeased with us, it is yet an evidence of his paternal kindness when he favors us with the prophetic teaching, for that will not be without its fruit, except it be through our own fault. But at the same time we are rendered more and more inexcusable, if we reject that medicine which would certainly give us life. Let us then understand that the Prophet says here, that he was sent that he might try whether the Jews would repent; for God was ready to receive them into favor.

By saying אולי, auli, “if peradventure,” he made use of a common mode of speaking. God indeed has perfect knowledge of all events, nor had he any doubt respecting what would take place, when the prophets had discharged their duties; but what is pointed out here, and also condemned, is the obstinacy of the people; as though he had said, that it was indeed difficult to heal those who had grown putrid in their evils, yet he would try to do so. And thus God manifests his unspeakable goodness, that he does not wholly cast away men who are almost past remedy, and whose diseases seem to be unhealable. He also strengthens his Prophet; for he might from long experience have been led to think that all his labor would be in vain; therefore God adds this, that he might not cease to proceed in the course of his calling; for what seemed incredible might yet take place beyond his expectation. We now see why it was said, If so be that they will hear

It is then added, and turn, etc. From the context we learn, that repentance as well as faith proceeds from the truth taught: for how is it that those alienated from God return, confess their sins, and change their character, minds, and purposes? It is the fruit of truth; not that truth in all cases is effectual, but he treats here of the elect: or were they all healable, yet God shews that the use and fruit of his truth is to turn men, as it is said also by the Prophet, (Malachi 4:6,) and repeated in the first chapter of Luke,

“He will turn many of the children of Israel.” (Luke 1:6.)

What follows is not without its weight, every one from his evil way; for God intimates that it was not enough that the whole people should ostensibly confess their sins, but that every one was required to examine himself: for when we seek God in a troop, and one follows another, it is often done with no right feeling. Repentance therefore is only true and genuine, when every one comes to search his own case; for its interior and hidden seat is in the heart. This is the reason why he says, If a man, that is, if every one turns from his evil way

As to God’s repentance, of which mention is made, there is no need of long explanation. No change belongs to God; but when God is said to turn away his wrath, it is to be understood in a sense suitable to the comprehension of men: in the same way also we are to understand the words, that he repents. (Psalm 85:5; 110:4.) It is at the same time sufficiently evident what God means here, even that he is reconcilable, as soon as men truly turn to him: and thus we see that men cannot be called to repent, until God’s mercy is presented to them. Hence also it follows, that these two things, repentance and faith, are connected together, and that it is absurd and an impious sacrilege to separate them; for God cannot be feared except the sinner perceives that he will be propitious to him: for as long as we are apprehensive of God’s wrath, we dread his judgment; and thus we storm against him, and must necessarily be driven headlong into the lowest abyss, hence under the Papacy they speak not only foolishly, but also coldly of repentance; for they leave souls doubtful and perplexed, nay, they take away every kind of certainty. Let us then understand the reason why the Holy Spirit teaches us, that repentance cannot be rightly and profitably taught, unless it be added, that God will be propitious to miserable men whenever they turn to him.

With regard to the word I think, I have already said, that God forms no contrary purposes; but this refers to those men who deserved his dreadful vengeance; it is the same as though he had said, — “Their iniquity has already ripened; I am therefore now ready to take vengeance on them: nevertheless let them return to me, and they shall find me to be a Father. There is, then, no reason for them to despair, though I have already manifested tokens of my vengeance.” This is the meaning; but he repeats the reason of his wrath, On account of the wickedness of their doings; for we know that they were proud and obstinate; it was therefore necessary to close their mouths, otherwise they would have raised a clamor, and said, that God was unjustly angry, or that he exceeded all bounds. Whatever evils then were at hand, God briefly shews that they came from themselves, that the cause was their own wickedness, 161161     I render the verse as follows, —
   3. It may be they will hear and turn every one from his way that is evil; then I will repent as to the evil which I purpose to bring on them for the evil of their doings.

   Here is “evil for evil,” the evil of punishment for the evil of sin. The word is often used in these two senses. It is changed in the Sept., κάκων and πονήρων; and in the Vulg., “malum“ and “malitia.” “Thus evil,” says Gataker, “begetteth evil, a just retaliation of evil for evil. The evil of iniquity and the evil of penalty are as the needle and the thread; the one goeth before and maketh way for the other; and when one hath found a passage it draweth on the other.” — Ed
It follows, —


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