Jeremiah, after having dictated to the scribe Baruch what he had before preached to the people, repeats what the object was, which we have previously observed; for it was God’s will to make the trial, whether the people could by any means be restored to a sound mind. This had, indeed, been in vain attempted for a long time; but God was yet willing to proceed to the utmost extent in his mercy. Hence Jeremiah now declares the purpose for which he wished the book to be read to the people. Nor is there a doubt but that Baruch had been thus admonished, that he might exhort the people to repentance as it were from the mouth of Jeremiah.

Now, there are two things mentioned as necessary in order to obtain pardon, — prayer, and turning or conversion. For if any one only in words seeks to be reconciled to God, he will not succeed. Turning or conversion cannot be separated from prayer. But then were a sinner to repent a thousand times, he would still remain exposed to God’s judgment; for reconciliation, by which we are absolved, does not depend on repentance, but on the gratuitous favor of God; for God does not receive us into favor because he sees that we are changed to a better mind, as though conversion were the cause of pardon; but he embraces us according to his gratuitous mercy. This, then, is the reason why Jeremiah joins together these two things — prayer, and conversion or repentance; for as I have said, hypocrites confess in words their sins and seek pardon, but it is with a feigned or a double heart. Hence that prayer may be genuine, repentance must be added, by which men shew that they loathe themselves. And then, ou the other hand, it is not enough for us to turn or repent, except the sinner flees to the mercy of God, for pardon flows from that fountain; for God, as it has been said, does not forgive us for any merit in us, but because it seemeth him good to bury our sins. The sum of the whole is, that God would have the prophecies of Jeremiah to be recited before the whole people, as they were conducive to their safety and salvation. The manner is described, — that the people were humbly to pray and also really to repent.

As to the expression, It may be, a prayer will fall, ¹⁰²¹⁰²     So the verb is rendered in the Sept. and Vulg.; but “accepted” by the Syr. and Targ. Our version is a paraphrase; to convey fully the meaning the word “humbly” ought to have been introduced,” It may be, they will humbly present their supplication,” etc. — Ed. we have elsewhere explained its meaning. The Scripture speaks of prayer, that it rises and that it falls. Both expressions are suitable, though to be understood in a different way; for prayer cannot be rightly offered except man ascends and falls. These two things seem contrary, but they well agree together; nay, they cannot be separated. For in prayer two things are necessary — faith and humility: by faith we rise up to God, and by humility we lie prostrate on the ground. This is the reason why Scripture often says that prayer ascends, for we cannot pray as we ought unless we raise upwards our minds; and faith, sustained by promises, elevates us above all the world. Thus then prayer is raised upwards by faith; but by humility it falls down on the earth; for fear ought to be connected with faith. And as faith in our hearts produces alacrity by confidence, so also conscience casts us down and lays us prostrate. We now understand the meaning of the expression.

He adds, Because great is the wrath and indignation which Jehovah hath pronounced, or hath spoken, against this people. By wrath and indignation we are to understand God’s vengeance, the cause being put for the effect. But the Prophet intimates, that except men are wholly blinded, and as it were estranged in mind, they ought to be very deeply touched, when God sets before them some dreadful judgment. When God chastises some slight fault, and when he does not so very grievously threaten us, we ought to feel alarmed; but when God shews his wrath to be so kindled that final ruin ought to be dreaded, we must be stupid indeed, if such a threatening does not terrify us. Then the Prophet says that there was no hope of relaxation, for God had pronounced no light or common judgment on the people; but he shews that he was prepared to destroy the whole nation, as the Jews had deserved extreme punishment.