16. Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
16. Propterea omnes qui devorant to devorabuntur, et omnes hostes tui, omnes, inquam, in captivitatem ibunt; et erunt qui to diripiunt in direptionem, et omnes qui to praedantur erunt in praedam.
Here, again, the Prophet promises that God would be gracious to his people, but after a long time, when that perverseness would be subdued, which could not be soon cured. We ought, then, ever to bear in mind the difference between the promise of favors, of which Jeremiah was a witness and a herald, and those vain boastings, by which the false prophets deceived the people, when they encouraged them to expect a return in a short time, and said that the term of deliverance was at hand.
And this difference ought to be noticed on this account, because a most useful doctrine may hence be gathered: the unprincipled men who basely pretend God's name, have this in common with his true and faithful servants, -- that they both hold forth the favor of God: but those who falsely use God's name bury the doctrine of repentance; for they seek only to soothe people with flatteries: and as they hunt for favor, they wholly omit the doctrine that may offend, and is in no way sweet and pleasant to the flesh. Jeremiah did not, indeed, deal so severely with the people, but that he gave them some hope of pardon, and always mitigated whatever severity there was in the doctrine of repentance: but at the same time he did not, by indulgence, cherish the vices of the people, as was wont to be done by the false prophets. But what did these do? they boasted that God was merciful, slow to wrath, and ready to be reconciled to sinners: hence they concluded that exile would not be long; and at the same time, as we have said, they perfidiously flattered the people. So then, it ought to be borne in mind, that we are not fit to receive the favor of God, nor are capable of it, so to speak, until all the pride of the flesh be really subdued, and also all self-security be corrected and removed.
We now see why the Prophet subjoined the promise of favor, after having spoken of the dreadful judgment of God. But the illative,
But there is here a common doctrine which we meet with everywhere in the Prophets, even that God, after having made a beginning with his Church, becomes then a judge of all nations; for if he by no means spares his elect, his own family, how can he leave aliens unpunished? And it is the perpetual consolation of the Church, that though God employs the wicked as scourges to chastise his people, vet their condition is not better, for when they have triumphed for a moment, God will soon bring them to judgment. There is, therefore, no reason why the faithful should envy their enemies when they are chastened by God's hand, and when their enemies exult in their pleasures; for their prosperity will soon come to an end, and with the same measure will God mete unto them the reward of the wrong done to his people.
1 What seems to be his meaning is, that as God had punished his people, therefore he would punish the nations. The versions and the Targ. render it "therefore;" but Lowth gives "yet surely;" and Blayney, "afterwards." But we may render it "therefore," or for this reason, as anticipative of what is contained at the end of the next verse, "Because an outcast have they called thee. Sion, whom no one seeks." Venema, apprehending this to be the sense of the passage, supposed that the two verses have been transposed: but this kind of construction is not unfrequent in Scripture. -- Ed.
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