18. Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet: and let us smite him with the tongue, and let us not give heed to any of his words.
18. Et dixerunt, Venite, et cogitemus contra Jeremiam cogitationes, quia non peribit Lex a sacerdote, et consilium a sapiente, et sermo a Propheta: venite, et percutiamus eum lingua, neque attendamus ad cunctos sermones, ejus.
Here Jeremiah relates how great was the fury which seized the minds of those on whom he had denounced the vengeance of God. It was no doubt a dreadthl thing to hear, that when they should be in a state of despair, no aid from God could be expected: for this is the import of what we have observed, -- "In the day of their calamity I will shew them my back and not my face;" that is, "They shall see my back and not my face." As then there was no hope of pardon remaining for them, was it not a monstrous stupidity not to be moved and humbled, when they saw that God was thus angry with them? But the Prophet shews, that his denunciation was heedlessly despised by them; nay, that there was such obstinacy in their wickedness, that they then more stoutly prepared themselves for battle. For he says that they avowedly conspired against him, after he had warned them of God's dreadful judgment.
And he introduces them as encouraging one another,
The same thing is to be seen now under the whole Papacy: for when they conspire among themselves to oppose plain truths, they do not ask at the mouth of God, nor regard anything taught in the Scriptures, but are satisfied with trumpeting forth their rotten decrees, or rather dreams, in which there is nothing, however futile, which they do not regard as an oracle: and when they bring forth their bulls, they think themselves sufficiently fortified, as though God were deprived of his own right. But this will appear more fully from the context.
They said first, that it would be enough if they had their own thoughts, that is, if they resolved among themselves what was necessary to be done; for under the word thoughts, they included decrees as well as deliberations; as though they had said, -- "We possess an ordinary jurisdiction; for God has set us over his Church: whatever then proceeds from us, ought to be deemed inviolable. The reason is, because the law cannot perish from the priest, and counsel cannot perish from the wise, nor the word from the Prophets." These three things were very speciously brought against Jeremiah; nor could it have been denied, but that there were legitimate priests as to their vocation, that there was also a church, and that the elders, who were connected with the priests, justly boasted of their dignity; and lastly, that the people ever had their prophets. We hence see that they could have alleged very specious offenses against God's Prophet, by which they might have easily deceived the simple. If a cornparison be made, doubtless the whole Papal system, cannot justly have any such pretensions; but they are far inferior to those of the Jews. For when they say that they represent the Church, that is disputed; and they are at length constrained to come to this point -- to define what the Church is: and when it is settled what the Church is, we are then to inquire whether the bishops or prelates are legitimate. Now their calling is not founded on the word of God; for they are all schismatics; and this appears from their own canons, as there is among them, at this day, no canonical election. It then follows that their calling, of which they are so foolishly and arrogantly proud, comes to nothing. But let us allow them to be lawful ministers, and their calling to be approved according to God's word, it does not yet hence follow that they are true ministers of God, that is, because they hold an ordinary station and jurisdiction in the Church. For we find that in all ages the Church of God has been subject to the evil of having wolves occupying the place of pastors, of having impious and perfidious men daring to oppose God in his own name.
As it thus happened formerly, neither the Pope nor all his masked bishops can shew any difference in the present day, why we ought not to dread wolves: how so?
"There were formerly," says the Apostle, "false prophets, so also there will be false teachers among you." (2 Peter 2:1)
He shews that at this time no less than formerly we ought to beware of false bishops, of false prophets, and of false teachers, however high their titles may be. When therefore the Papists vainly boast that the Church cannot err, they are justly objects of ridicule; for we see who those are whom they follow: as formerly the manifest enemies of God contended with Jeremiah, even so now they openly oppose God by this vain pretense only -- they are priests, they are prophets, they are elders or presbyters, that is, they hold an ordinary jurisdiction. But this passage is sufficient to confute their folly; for they bring words instead of proof, and rely only on this argument -- "The Church cannot err:" and what the Prophet relates further, "The law cannot perish from the priest," means the same thing. But we find elsewhere what God threatened, even that a dreadful judgment was at hand, when the wise would become blind, when the priests and prophets would become foolish and fatuitous. (Hosea 9:7; Isaiah 29:14.) But we may hence learn on what condition and for what purpose God everywhere honors the ministers and pastors of the Church with high eulogies: it is not certainly that they may be proud through a false pretense, but that they may faithfully execute their office.
However this may be, we see that it is a false confidence, when pastors allege that the law and the word or the truth, cannot depart from them, because they are, and are called priests.
We see how the ungodly dared to set forward their own decrees, by which they tried to overwhelm the prophetic word and to take away the authority of Jeremiah. Whenever then men thus elevate themselves, so as to seek to smite God's servants with the tongue, and to suppress his word when spoken by them, we understand how to regard them, and what weight belongs to all their decrees or dceterminations.2
But the end of this verse shews more clearly how wantonly they despised every truth; for it is a proof of hopeless contumacy when no attention is paid to the prophetic word:
But we are hence reminded, that when men are guilty of many vices, there is yet some hope of salvation remaining, provided they are not unteachable, and do not with resolute confidence reject what is proposed to them from the law, and the prophets, and the gospel. For as there are many diseases, and those grievous and dangerous, which yet may be healed, so also we ought to conclude that men are healable, as long as they bear to be taught, to be admonished and reproved; but when with closed ears they pass by every truth, when they despise all counsels, when they esteem as nothing God's threatenings and reproofs, then their salvation is hopeless. It follows --
1 It would be better to render this, "The law cannot perish," etc.; for the future with a negative may often be thus rendered:
Surely, not perish can the law from the priests,
Or counsel from the wise, Or the word from the Prophet.
These things they thought were impossibilities. How like are errors and the delusions of men in every age! "The word" was what the prophets taught and preached: hence "the word" in the New Testament often means the preaching of the gospel -- Ed.
2 This phrase, "Let us smite him with the tongue," is thus literally rendered by the Septuagint, the Vulgate, and the Arabic; but by the Syriac, "Let us smite his tongue," and paraphrased by the Targum, "Let us testify against him false testimonies." "With our tongue," is Piscator's; that is, by accusations to the king; "For his tongue," is Junius's; that is, for his denunciations; "On the tongue," is Blaney's; that is, on the offending part, an allusion to a mode of punishment that was practiced; or, as Gataker suggests, in order to stop his mouth.
The most probable meaning is, that they meant to accuse him before the authorities; therefore "with the tongue," as countenanced by the best versions, is the best rendering.
"Let us accuse him, let us speak so ill of him, that no man may attend to him, but that all may flee from him," Cocceius. -- Ed.
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