32. Because of all the evil of the children of Israel, and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.
32. Super omne malum (vel, propter omne malum) filiorum Israel et filiorum Jehudah, quod patrarunt ad provocandum me, ipsi, reges eorum, proceres eorum, sacerdotes eorum et prophetae eorum, et viri Jehudah et incolae Jerusalem.
This verse is connected with the last: God had complained, that the city had been so perverse in its character, that it seemed to have been founded and built for the purpose of seeking its own ruin by its sins. He confirms that declaration by adding, On
Now God condemns here all ranks of men: in the first place he says, that the kings had sinned; for they not only themselves had forsaken the true worship of God, but had become the cause of defection or apostasy to others. To kings he adds princes, or counsellors, and then priests and prophets. And, doubtless, the kings with their counsellors ought to have been one eye, the priests and the prophets the other; for the two eyes in a true and legitimate government are the judges and the pastors of the Church. But the Prophet says, that the kings and their counsellors had been ungodly, and then that the priests and the prophets had been implicated in similar crimes. And it was indeed something monstrous to see such blindness and madness in those priests whom God had, by a hereditary right, set over the Church as the interpreters of the Law, according to what is said,
"The priest's lips should keep knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of hosts." (Malachi 2:7)
And when the priests failed in their office, either through ignorance or sloth, God raised up prophets in their place, and his purpose was to prevent by such a help the ruin of his Church. But Jeremiah says, that the prophets had become like the priests.
This passage deserves to be carefully noticed; for we see how delighted many are when the Church is disturbed by discords; for they think that they are thus excused, when they cast aside every care and every concern for religion; and many indulge in this kind of indifference. But if the faithful had been so careless at that time, must not religion have a thousand times vanished away, having been wholly extinguished and obliterated from their hearts? Let us then learn, that though false prophets may rise and obscure pure doctrine by their fallacies, and though the sacrificers should become apostates, and raise up, as it were, a banner to demolish the whole Church -- yet let us learn to be firm; for our faith ought not to be shaken, though the whole world were in confusion, nay, though Satan mingled heaven and earth together. In short, it is the real trial of our faith, when we firmly abide in God's truth at the time when Satan attempts above all things to throw everything into confusion. For Jeremiah does not speak here of the Egyptians or the Assyrians, but of the chosen people, the children of Abraham, the sacred heritage of God; and yet he says that the priests and prophets had become leaders to the people in their sinful courses, so that they cast aside the true worship of God, perverted the Law, and in short, departed from religion.
He afterwards adds,
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