10. And it shall come to pass, when thou shalt shew this people all these words, and they shall say unto thee, Wherefore hath the Lord pronounced all this great evil against us? or what is our iniquity? or what is our sin that we have committed against the Lord our God.
10. Et erit quum annuntiaveris populo huic omnia verba haec, tunc dicent (vel, si diceret) tibi, Cur loquutus est Jehova super nos omne malum hoe magnum? et quae iniquitas nostra? et quod scelus nostrum, quo scelerate egimus adversus Jehovam Deum nostrum?
11. Then shalt thou say unto them, Because your fathers have forsaken me, saith the Lord, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law:
11. Tunc dices illis, Quia dereliquerunt me patres vestri, dicit Jehova, et profecti sunt post deos alienos, et servierunt illis, et adoraverunt illos (vel, sese inflexerunt coram illis,) et me reliquerunt et legem meam non servarunt;
12. And ye have done worse than your fathers; (for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me)
12. Et vos deteriores fuistis (deterius egistis) ad faciendum, (vel, perpetrandum) quam patres vestri, et ecce vos profecti estis quisque post pravitatem cordis sui mall, et absque audire me (hoe est, ita ut non audieritis me:)
13. Therefore will I cast you out of this land into a land that ye know not, neither ye nor your fathers; and there shall ye serve other gods day and night, where I will not shew you favor.
13. Et expellam vos e terra hae ad terram quam non novistis vos et patres vestri, et servietis inie diis alienis die ae nocte; quia non dabo vobis gratiam.
He shews here what we have seen elsewhere, -- that the people flattered themselves in their vices, so that they could not be turned by any admonitions, nor be led by any means to repentance. It was a great blindness, nay, even madness, not to examine themselves, when they were smitten by the hand of God; for conscience ought to have been to them like a thousand witnesses, immediately condemning them; but hardly any one was found who examined his own life; and then, though God proved them guilty, hardly one in a hundred winingly and humbly submitted to his judgment; but the greater part murmured and made a clamor, whenever they felt the scourges of God. This evil, as Jeremiah shews, prevailed among the people; and he shewed the same in the fifth chapter.
Hence it is that God says,
We now see how hypocrites gained nothing, either by their evasions, or by wantonly rising against God and his Prophets. At the same time all teachers are reminded here of their duty, not to vacinate when they have to do with proud and intractable men. As it appeared elsewhere, where God commanded his Prophet to put on a brazen front, that he might boldly encounter all the insults of the people; (Jeremiah 1:18) the same is the case here, they shall
But Jeremiah here graphically describes the character of those who struggled with God, for they dared not wholly to deny that they were wicked, but they extenuated as far as they could their sin, like Cain, who ventured not to assert that he was innocent, for he was conscious of having done wrong; and the voice of God, "Where is thy brother?" strengthened the voice of conscience, but in the meantime he ceased not to utter this complaint,
"Greater is my punishment than I can bear."
(Genesis 4:9, 13)
So also Jeremiah introduces the people as speaking, "O, what is our iniquity? and what is the sin which we have committed against Jehovah our God, that he should speak this great evil against us?" They say not that they were wholly without fault, they only object that the atrocity of their sins was not so great as to cause God to be so angry with them, and to visit them with so grievous a punishment. They then exaggerated the punishment, that they might obtain some covering for themselves; and yet they did not say that they were innocent or free from every fault, but they speak of their iniquities and sins as though they had said, "We indeed confess that there is something which God may reprehend, but we do not acknowledge such a mass of sins and iniquities as to cause him thus to thunder against us."
But he then says,
"On you shall come the blood of all the godly, from righteous Abel to Zachariah the son of Barachiah." (Matthew 23:35; Luke 11:51)
Thus then the Scripture often declares, that children shall be punished with their fathers, because God will at one time or another require an account of all sins, and thus will make amends for his long forbearance, for as he waits for men and kindly invites them through his patience to repent, so when he sees no hope he inflicts all his scourges. It is hence no wonder that children are more grievously punished after iniquity has prevailed for many ages.
We hence see that these two things are not inconsistent -- that God connects the punishment of children with that of their fathers, and that he does not punish the innocent. We indeed see this fulfilled,
"The soul that sinneth it shall die; the children shall not bear the iniquity of their fathers, nor the father the iniquity of his child," (Ezekiel 18:4, 20)
for God never blends children with their fathers except they be their associates in wickedness. But yet there is nothing to prevent God to punish children for the sins of their fathers, especially when they continually rush headlong into worse sins, when the children, as we shall hereafter see, exceed their fathers in all kinds of wickedness.
We further learn from this passage, that they bring forward a vain pretense who allege against us the examples of the Fathers, as we see to be done now by those under the Papacy; for the shield they boldly set up against us is this, that they imitate the examples of the fathers. But God declares here that they were worthy of double punishment who repented not when they saw that their fathers had been ungodly and transgressors of the law.
Let us now notice the sins which God mentions: he says, that they had forsaken him. That people could not make any excuse for going astray, like the unhappy heathens, to whom no Prophet had been sent, and no law had been given. Hence the heathens had some excuse more than the Jews. The truth indeed respecting all was, that they were all apostates, for God had bound the human race to himself, and all they who followed superstitions were justly charged with the sin of apostasy; there was yet a greater atrocity of wickedness in the Jewish people, for God had set before them his law, they had been brought up as it were in his school, they knew what true religion was, they were able to distinguish the true God from fictitious gods. We now then see the meaning of the expression,
He says further, that
Then he adds,
At the end of this verse he shews how he had been forsaken, even because they kept not his law. He then confirms what I have already stated, that there was on this account a worse apostasy among the Jews, for they had knowingly and wilfully forsaken the fountain of living water, as we have seen in the second chapter: hence simple ignorance is not what is here reprehended, as though they had sinned through error or want of knowledge, but they had rejected the worship of God as it were designedly. The rest I shall defer till to-morrow.
Grant, Almighty God, that as we in various ways daily provoke thy wrath against us, and thou ceasest not to exhort us to repent, -- O grant, that we may be pliant and obedient and not despise thy kind invitations, while thou settest before us the hope of thy mercy, nor make light of thy threatenings; but that we may so profit by thy word as to endeavor to anticipate thy judgments; and may we also, being allured by the sweetness of thy grace, consecrate ourselves wholly to thee, that thus thy wrath may be turned away from us, and that we may become receivers of that grace which thou offerest to all who truly and from the heart repent, and who desire to have thee propitious to them in Christ Jesus our Lord. -- Amen.
I was constrained yesterday to leave unfinished the words of the Prophet. He said that the children were worse than their fathers, and gave the reason,
Then follows a commination,
And he confirms this clause by what follows,
We now then understand the whole design of what the Prophet says, that the Jews who had refused to worship God in their own land would be led away to Chaldea, where they would be constrained, wining or unwining, to worship strange gods, and that without end or limits. It now follows --
1 The division of these verses, the 11th and the 12th (Jeremiah 16:11-12), seems incorrect. Were the latter part of the 11th connected with the 12th, the repetition which now appears would not be perceived. I render the verses thus --
11. Then say to them, Because your fathers forsook me, saith Jehovah, And walked after foreign gods, And served them and bowed down to them: Yea, me they forsook and my law kept not,
12. And ye have become evil by doing worse than your fathers; For lo, ye are walking, every man, After the resolutions of his own evil heart, So as not to hearken to me.
In the first part their fathers' conduct is set forth; in the second their fathers' conduct and their own. And their "worse" conduct was in not hearkening to the voice of God by his Prophets. -- Ed.
2 The Targum and the versions, except the Syriac, apply this clause to their enemies, "who will not shew you favor," or mercy; and no doubt this reads better; and the verb in that case would be
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