18. And the Lord hath given me knowledge of it, and I know it: then thou shewedst me their doings.
18. Et Jehova ostendit mihi (cognoscere me fecit) et cognovi; tunc patefecisti mihi opera (vel, instituta) ipsorum.
We know that they were all very wicked; and though they were proved guilty, yet they were not wining to yield, to acknowledge and confess their fault; but they raged against God and rose up against the prophets. And as they dared not to vomit forth their blasphemies against God, they assailed his servants and wished to appear as though their contest was with them. And this is not the vice only of one age, but we find that it prevails at this day; for when we boldly reprove hidden vices, immediately the profane make a clamor and say, "What! these divine; but who has made these things known to them? Have they this oracle from heaven?" As though, indeed, neither the word of God nor his Spirit can shew their power, except when children become judges! But the ungodly rise up against God's servants for this end, that they may with impunity do this and that, and everything, except what may draw them before an earthly tribunal, and be proved by clear and many evidences.
For this reason the Prophet says, that
We now see the design of the Prophet: but some take a different view, that God had made known to his servant Jeremiah the impious conspiracy of which he afterwards speaks, and thus connect the two verses. But I doubt not that the Prophet intended here to shew what and how much weight belonged to his doctrine, the credit and authority of which the Jews thought of detracting by boastfully alleging that he, a mortal man, assumed too much, and announced uncertain divinations. Hence, to repel such calum -- nies, he wished to testify that he threatened them not inconsiderately, nor spoke what he supposed or conjectured, when he exposed their sins, but that he only declared faith. -- fully what had been enjoined by God and revealed also by the Holy Spirit. This is what is meant.1 It afterwards follows --
1 Calvin connects this verse with the foregoing, but most with what follows. The first verb in the Septuagint is a prayer, "Lord, make known to me, and I shall know." The Syriac and Arabic are the same. The Vulgate takes the verb in the second person, "O Lord, thou hast made known," etc. Venema seems to agree in part with Calvin; he connects the first clause with the foregoing, and the second with the following verse; and this appears to be the best construction. Then the
When Jehovah made me to know, so that I knew these things; Then thou didst shew me their doings.
That is, when Jehovah made known to him what he had previously related, he then shewed to him also the doings, or the purposes, of the men of Anathoth, which he afterwards more particularly mentions. -- Ed.
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