Here the Prophet promises the restoration of the Church; but he reminds hypocrites that there was no reason for them on that account to flatter themselves, especially the king, his councillors, and the priests.

He afterwards adds, Thus saith Jehovah, the God of Israel, to the pastors who feed my people In the same sense he calls them now his people, as he had called them before the flock of his pastures.

It then follows, And I will gather my flock. As they had driven the people away, so God promises that it would be his care to gather them. And yet he ascribes to himself what he had imputed to them – that he had driven away his flock, but in a different sense; the pastors had scattered the flock,…

He confirms the promise, for he would give them faithful and true pastors, who would perform their office as it behoved them; for it would not be enough that the sheep should be restored to their folds, except they were fed.

The Prophet confirms what he had before said of the renewal of the Church; for it would not have been in itself sufficiently strong to say “I have promised pastors who shall faithfully perform their duty,” except the only true Pastor had been set before them, on whom God’s covenant was founded, and…

It then follows, that Judah shall be saved in the days of this king. By days we are not to understand the life only of Christ, which he lived in this world, but that perpetuity of which Isaiah speaks, when in wonder he asks, “His age who shall declare?” for he died once, that he might live to God,…

The Prophet, after having spoken of the Redeemer who was to be sent, now sets forth in high terms that great favor of God, and says that it would be so remarkable and glorious, that the former redemption would be nothing to the greatness and excellency of this.

He says, from all the lands to which I shall have driven them, and he says this for two reasons, which we shall presently state. The change of person does not obscure the meaning: Live, he says, does Jehovah, who brought out and led his people from the land of the north, and from all the lands to…

The Prophet here again inveighs against the wickedness of the people; but as the prophets by their flatteries had then led astray the king and his princes, as well as the people, the Prophet directed his discourse to them, and says that his heart was troubled on account of the prophets We know that…

Jeremiah now assigns the reason why he was so much horrified by the insensibility which he observed in the prophets. If things were in good order, or if, at least, they were tolerable, the prophets would have more calmly addressed the Jews; for what need is there to make a great ado when men…

He adds here that it ought not to appear strange that the prophets were silent when they ought to have loudly cried out, because they were guilty themselves: and whence can freedom of speech come except from a good conscience? Hypocrites, who indulge themselves, are indeed often severe against…

Here he declares to false prophets and unfaithful priests that the Lord’s judgment was nigh at hand, because they had deceived the people. But he speaks figuratively when he says, that their way would be to them as lubricities.

These two verses are to be read together; for there is no doubt but that the Prophet here compares the false prophets, who had corrupted God’s worship in the kingdom of Israel, with those in Jerusalem who wished to appear more holy and more perfect.

It follows, They commit adultery, and walk in deception Expositors think that there is a change of number; but what if these words be applied to the people? as though Jeremiah had said, “When any one is an adulterer, when any one walks in deception, that is, when any one is fraudulent, they…

This verse is addressed to the prophets of the kingdom of Judah, as we learn from its conclusion; and thus the exposition which I have given is confirmed, even this, that God extenuates the fault of other prophets, in speaking of the prophets of Jerusalem, who boasted of greater sanctity.

What is here said must have appeared very severe, and must have grievously offended the people; for Jeremiah forbade them to hear the teaching of the prophets. He indeed concedes to them the name of prophets, which was a sacred name; but yet he discredits them, and deprives them of all dignity.

Jeremiah introduces another mark by which the false prophets might be known as different from the true prophets, – they flattered the ungodly and wicked despisers of God.

The verse which follows is usually thus explained, Jeremiah condemns the false teachers for their carelessness, because they attended not to the word of God, and regarded as nothing what the Law contained.

The verse which I read at the end of my last Lecture must be now repeated to you, Behold, the tempest (or whirlwind) of Jehovah! it shall go forth with fury; even the impending whirlwind! on the head of the ungodly shall it abide, or fall; for יחול, ichul, means both.

He confirms what he had said, lest the hypocrites, with whom he had to do, should think that their punishment would be light and soon pass away. For though they may have seen that God’s hand was armed against them, yet they took comfort, because they expected that it would only be for a short time.

The Prophet again warns the Jews not to be perverted by the flatteries of false teachers, and not to disregard the threatenings of God. We have already said that the minds of the people were then lulled asleep by false teachers, who promised them impunity.

This verse is as it were an explanation of the former; for many might have been perplexed, if it had only been said to them, that there are none who are fit and legitimate teachers but those who had been sent and entrusted with what God had commanded.

Here he especially shakes off from hypocrites their self-delusions; for they were torpid in their vices, because they thought that they could in a manner blind the eyes of God.

And that this is the meaning appears more clearly from the next verse, which ought to be read in connection with this; Will a man hide himself in coverts, that I should not see him? This verse is added by way of explanation; there can therefore be no doubt respecting the words, far off and near, –…

Jeremiah returns again to those impostors who soothed the people with their blandishments. Whenever Jeremiah and those who were like him, who faithfully performed their office, treated the people with severity by reproving and threatening them for their sins, these unprincipled men rose up against,…

Here God reproves the false prophets, and also promises to his people what was especially to be desired, – that he would cleanse his Church from such pollutions.

Then follows a clearer definition, that they made his people to forget his name by their dreams, as their fathers had forgotten it through Baal. We may infer from this verse, that those with whom Jeremiah contended were not openly the enemies of the Law; for they held many principles of true…

We ought also to read this verse attentively, for doubtless it contains a doctrine especially useful. I have already said, that the faith of many might have failed at seeing a conflict in the Temple of God, not only among the common people, but also among the prophets of God.

He confirms what he said of the chaff and the wheat, but in different words. It was a fit comparison when Jeremiah compared God’s word to wheat, and the figments of men to chaff.

Jeremiah returns again to the false teachers, who were the authors of all the evils; for they fascinated the people with their flatteries, so that every regard for sound and heavenly doctrine was almost extinguished.

He adds, secondly, Behold, I am against the prophets, who mollify their own tongue Almost all interpreters take לקה, lekech, as signifying to render sweet or soft; and they understand that the false prophets are condemned, because they flattered the wicked for the sake of gain; for had they…

He adds, thirdly, Behold, I am against those who prophesy dreams of falsehood It was indeed necessary to say here, that though the false teachers arrogated to themselves what alone belonged to the servants of God, they were yet mendacious.

It appears sufficiently evident from this passage, – that the contumacy of the Jews was so great, that they sought from every quarter some excuse for their insensibility, as though they could with impunity despise God when they rejected his word.

Prophecy might indeed have been called a burden, when anything sad was announced; but it might also have been so called, when men were aroused to fear God, or when they were exhorted to repent.

Here the Prophet explains himself more clearly; he shews why God would not have his word to be called a burden. Why so? because they in a manner closed the way, so that they derived no benefit from God’s word, while they regarded it with disdain and hatred; for the word burden was an obstacle, so…

Jeremiah goes on with the same subject, that every one ought calmly and meekly to hear God speaking, he said, as we saw yesterday, that the prophets were to be asked as to what God had spoken and what he had answered; he thereby intimated that there must be docility, in order that God’s word may…

He repeats what we noticed yesterday, and almost in the same words. The meaning is, that if we desire to profit in God’s school, we must beware lest our minds be preoccupied by any corrupt feeling.

Here the Prophet confirms what he had said, for God might have seemed to be too indignant, having been so grievously offended at one short expression. The Jews had borrowed from the prophets themselves, when they called prophecies burdens, as we have already said, and as we find in many places.

If ye shall say, even when I warn you not to speak in this manner; if then ye persevere in this obstinacy, Behold I, etc.; God here declares that he would take vengeance.

What is here contained is, that though the Jews justly gloried for a time in being the peculiar people of God, yet this would avail them nothing, as they had divested themselves of that honor in which they had excelled, by the abnegation of true religion.