20. The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen.
20. Spritus narium nostrarum Christus Jehovae captus est laqueis ipsorum; de quo diximus, In umbra ejus vivemus inter gentes.
This verse, as I have said elsewhere, has been ignorantly applied to Josiah, who fell in battle long before the fall of the city. The royal dignity continued after his death; he was himself buried in the grave of his fathers; and though the enemy was victorious, yet he did not conic to the city. It is then absurd to apply to that king what is here properly said of Zedekiah, the last king; for though he was wholly unlike Josiah, yet he was one of David's posterity, and a type of Christ.
As it was, then, God's will that the posterity of David should represent Christ, Zedekiah is here rightly called the Christ of Jehovah, by which term Scripture designates all kings, and even Saul; and though his kingdom was temporary, and soon decayed, yet he is called "the Anointed of Jehovah;" and doubtless the anointing, which he received by the hand of Samuel, was not altogether in vain. But David is properly called the Anointed of Jehovah, together with his posterity. Hence he often used these words, "Look on thy Christ." (Psalm 84:10.) And when Hannah in her song spoke of the Christ of Jehovah, she had no doubt a regard to this idea. (1 Samuel 2:10.) And, at length, our Lord was called the Christ of the Lord, for so Simeon called him. (Luke 2:26.)
Now, then, we perceive that this passage cannot be understood except of king Zedekiah. It ought at the same time to be added, that he is called the Christ of Jehovah, because his crown was not as yet cast down, but he still bore that diadem by which he had been adorned by God. As, then, the throne of David still remained, Zedekiah, however unworthy he was of that honor, was yet the Christ of Jehovah, as Manasseh was, and others who were wholly degenerated.
The Prophet, however, seems to ascribe to Zedekiah far more than he deserved, when he calls the life of the people. But this difficulty may be easily removed; the man himself is not regarded according to his merits, but as he was called by God, and endued with that high and singular honor; for we know that what is here said extended to all the posterity of David, --
"I have made him the first-begotten among all the kings
of the earth." (Psalm 89:27.)
For though the kings of the earth obtained not their authority, except as they were established by God's decree, yet the king from David's posterity was first-begotten among them all. In short, it was a sacerdotal, and even a sacred kingdom, because God had peculiarly dedicated that throne to himself. This peculiarity ought then to be borne in mind, that we may not look on the individual in himself.
Then the passage runs consistently, when he says, that the
He calls him the
But we must observe what we have before said, that these high terms in which the posterity of David were spoken of, properly belong to Christ only; for David was not the life of the people, except as he was the type of Christ, and represented his person. Then what is said was not really found in the posterity of David, but only typically. Hence the truth, the reality, is to be sought in no other but in Christ And we hence learn that the Church is dead, and is like a maimed body, when separated from its head. If, then, we desire to live before God, we must come to Christ, who is really the spirit or the breath of our nostrils; for as man that is dead does no longer breathe, so also we are said to be dead when separated from Christ. On the other hand, as long as there is between him and us a sacred union, though our life is hid, and we die, yet we live in him, and though we are dead to the world, yet our life is in heaven, as also Paul and Peter call us thither. (Colossians 3:3, 4; 2 Peter 3:16.) In short, Jeremiah means that the favor of God was as it were extinguished when the king was taken away, because the happiness of the people depended on the king, and the royal dignity was as it were a sure pledge of the grace and favor of God; hence the blessing of God ceased, when the king was taken away from the Jews.
It follows at length,
1 A kingdom cannot exist without a king. Hence the king may be said to be the breath or the life of the body politic. -- Ed.
2 The last clause ought to be thus rendered, --
Under whose shadow, we said,
We shall live among the nations.
The Syr. in some measure imitates the original, but neither the Sept. nor the Vulg. The
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