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He shews here what we have seen elsewhere, — that the people flattered themselves in their vices, so that they could not be turned by any admonitions, nor be led by any means to repentance. It was a great blindness, nay, even madness, not to examine themselves, when they were smitten by the hand of God; for conscience ought to have been to them like a thousand witnesses, immediately condemning them; but hardly any one was found who examined his own life; and then, though God proved them guilty, hardly one in a hundred winingly and humbly submitted to his judgment; but the greater part murmured and made a clamor, whenever they felt the scourges of God. This evil, as Jeremiah shews, prevailed among the people; and he shewed the same in the fifth chapter.

Hence it is that God says, When thou shalt declare these words to this people, and they shall say, Wherefore has Jehovah spoken all this great evil against us; what is our iniquity? what is our sin, that he so rages against us, as though we had acted wickedly against him? God no doubt intended to obviate in time what that perverse people might have said, for he knew that they possessed an untameable disposition. As then he knew that they would be so refractory as to receive no reproof, he confirms his own Prophet, as though he had said, “There is no reason for their perverseness to discourage thee; for they will immediately oppose thee, and treat thee as one doing them a grievous wrong; they will expostulate with thee and deny that they ought to be deemed guilty of so great crimes; if then they will thus petulantly cast aside thy threatenings, there is no reason for thee to be disheartened, for thou shalt have an answer ready for them.”

We now see how hypocrites gained nothing, either by their evasions, or by wantonly rising against God and his Prophets. At the same time all teachers are reminded here of their duty, not to vacinate when they have to do with proud and intractable men. As it appeared elsewhere, where God commanded his Prophet to put on a brazen front, that he might boldly encounter all the insults of the people; (Jeremiah 1:18) the same is the case here, they shall say to thee, that is, when thou threatenest them, they will not winingly give way, but they will contend as though thou didst accuse them unjustly, for they will say, “What is our sin? what is our iniquity? what is the wickedness which we have committed against Jehovah our God, that he should declare this great evil against us?” Thus we see that hypocrites vent their rage not only against God’s servants, but against God himself, not indeed that they profess openly and plainly to do so. But what is the effect when they cannot bear to be corrected by God’s hand, but resist and shew that they do not endure correction with a resigned mind? do they not sufficiently prove that they rebel against God?

But Jeremiah here graphically describes the character of those who struggled with God, for they dared not wholly to deny that they were wicked, but they extenuated as far as they could their sin, like Cain, who ventured not to assert that he was innocent, for he was conscious of having done wrong; and the voice of God, “Where is thy brother?” strengthened the voice of conscience, but in the meantime he ceased not to utter this complaint,

“Greater is my punishment than I can bear.”
(Genesis 4:9, 13)

So also Jeremiah introduces the people as speaking, “O, what is our iniquity? and what is the sin which we have committed against Jehovah our God, that he should speak this great evil against us?” They say not that they were wholly without fault, they only object that the atrocity of their sins was not so great as to cause God to be so angry with them, and to visit them with so grievous a punishment. They then exaggerated the punishment, that they might obtain some covering for themselves; and yet they did not say that they were innocent or free from every fault, but they speak of their iniquities and sins as though they had said, “We indeed confess that there is something which God may reprehend, but we do not acknowledge such a mass of sins and iniquities as to cause him thus to thunder against us.”

But he then says, Thou shalt answer them, Because your fathers forsook me; they went after foreign gods, served and worshipped them; and me they forsook and my law they kept not, and ye have done worse ¹⁶³¹⁶³     The division of these verses, the 11th and the 12^th (Jeremiah 16:11-12), seems incorrect. Were the latter part of the 11th connected with the 12th, the repetition which now appears would not be perceived. I render the verses thus —
   11. Then say to them, Because your fathers forsook me, saith Jehovah, And walked after foreign gods, And served them and bowed down to them: Yea, me they forsook and my law kept not,
   12. And ye have become evil by doing worse than your fathers; For lo, ye are walking, every man, After the resolutions of his own evil heart, So as not to hearken to me.
   In the first part their fathers’ conduct is set forth; in the second their fathers’ conduct and their own. And their “worse” conduct was in not hearkening to the voice of God by his Prophets. — Ed. God in the first place accused their fathers, not that punishment ought to have fallen on their children, except they followed the wickedness of their fathers, but the men of that age fully deserved to be visited with the judgment their fathers merited. Besides well known is that declaration, that God reckons the iniquities of the fathers to their children; (Exodus 20:5; Exodus 34:7; Deuteronomy 5:9) and he acts thus justly, for he might justly execute vengeance for sins on the whole human race, according to what Christ says,

“On you shall come the blood of all the godly, from righteous Abel to Zachariah the son of Barachiah.” (Matthew 23:35; Luke 11:51)

Thus then the Scripture often declares, that children shall be punished with their fathers, because God will at one time or another require an account of all sins, and thus will make amends for his long forbearance, for as he waits for men and kindly invites them through his patience to repent, so when he sees no hope he inflicts all his scourges. It is hence no wonder that children are more grievously punished after iniquity has prevailed for many ages.

We hence see that these two things are not inconsistent — that God connects the punishment of children with that of their fathers, and that he does not punish the innocent. We indeed see this fulfilled,

“The soul that sinneth it shall die; the children shall not bear the iniquity of their fathers, nor the father the iniquity of his child,” (Ezekiel 18:4, 20)

for God never blends children with their fathers except they be their associates in wickedness. But yet there is nothing to prevent God to punish children for the sins of their fathers, especially when they continually rush headlong into worse sins, when the children, as we shall hereafter see, exceed their fathers in all kinds of wickedness.

We further learn from this passage, that they bring forward a vain pretense who allege against us the examples of the Fathers, as we see to be done now by those under the Papacy; for the shield they boldly set up against us is this, that they imitate the examples of the fathers. But God declares here that they were worthy of double punishment who repented not when they saw that their fathers had been ungodly and transgressors of the law.

Let us now notice the sins which God mentions: he says, that they had forsaken him. That people could not make any excuse for going astray, like the unhappy heathens, to whom no Prophet had been sent, and no law had been given. Hence the heathens had some excuse more than the Jews. The truth indeed respecting all was, that they were all apostates, for God had bound the human race to himself, and all they who followed superstitions were justly charged with the sin of apostasy; there was yet a greater atrocity of wickedness in the Jewish people, for God had set before them his law, they had been brought up as it were in his school, they knew what true religion was, they were able to distinguish the true God from fictitious gods. We now then see the meaning of the expression, They have forsaken me: and it is twice repeated, because it was necessary thus to prove the Jews guilty, that their mouths might be stopped; for we have seen that they were to be thus roused from their insensibility, inasmuch as they would have never yielded nor acknowledged their sins, were they not constrained.

He says further, that they went after foreign gods, served them, and worshipped them Now this statement enhances again their sins, for the Jews preferred their own inventions to the true God, who had by so many signs and testimonies manifested his glory and made known his power among them. As then God had abundantly testified his power, it was by no means an endurable ingratitude in them to follow strange gods, of whom they had only heard. The heathens indeed vainly boasted of their idols, and spread abroad many fables to allure unhappy men to false and corrupt worship, but the Jews knew who the true God was. To believe the fables of the heathens, rather than the law and their own experience, was not this the basest impiety? This then was the reason why God complained that foreign gods were worshipped by them.

Then he adds, They served and worshipped them The verb to serve is often used by the Hebrews to express worship, as we have stated elsewhere; and thus is refuted the folly of the Papists who deny that they are idolaters, because they worship pictures and statues with dulla, that is, with service, if we may so render it, and not with latria, as though Scripture in condemning idolatry never used this verb. But God condemns here the Jews because they served strange gods, because they gave credit to the false and vain fictions of the heathens; and then he adds the outward action, that they prostrated themselves before their idols.

At the end of this verse he shews how he had been forsaken, even because they kept not his law. He then confirms what I have already stated, that there was on this account a worse apostasy among the Jews, for they had knowingly and wilfully forsaken the fountain of living water, as we have seen in the second chapter: hence simple ignorance is not what is here reprehended, as though they had sinned through error or want of knowledge, but they had rejected the worship of God as it were designedly. The rest I shall defer till to-morrow.

I was constrained yesterday to leave unfinished the words of the Prophet. He said that the children were worse than their fathers, and gave the reason, Because they followed the wickedness of their evil heart, and hearkened not to God He seems to have said before the same thing of the fathers: it might then be asked, Why does he say that the children had done worse than their fathers, and pronounce their sins worse? Now we have already seen that sins became worse before God, when the children strengthened themselves in wickedness by following the examples of their fathers. We must also notice, that not only the law had been set before them, but that also Prophets had been often sent to them, who added their reproofs: and this is what Jeremiah seems to have expressed at the end of the verse, by saying that they hearkened not, though daily spoken to by the Prophets. It was then their obstinacy that God so severely punished: they had imitated their wicked fathers, and then they not only had despised, but also through their obstinate wickedness had rejected all the warnings which the Prophets gave them.

Then follows a commination, I will eject you, he says, or remove you, from this land to a land which ye know not, nor your fathers, for they had followed unknown gods, and went after inventions of their own and of others. God now declares that he would be the vindicator of his own glory, by driving them to a land unknown to them and to their fathers. He immediately adds, There shall ye serve other gods day and night We must take notice of this kind of punishment, for nothing could have happened worse to the Jews than to be constrained to adopt false and corrupt forms of worship, as it was a denial of God and of true religion. As this appears at the first view hard, some mitigate it, as though the worship of strange gods would be that servitude into which they were reduced when they became subject to idolators: but this is too remote. I therefore do not doubt but that God abandoned them, because they had violated true and pure worship, and had gone after the many abominations of the heathens; and thus he shews that they were worthy to be thus dealt with, who had in every way contaminated themselves, and as it were plunged themselves into the depth of every thing abominable: and it is certainly probable that they were led by constraint into ungodly ceremonies, when the Chaldeans had the power to treat them, as they usually did, as slaves, without any measure of humanity. It is then hence a probable conjecture that they were drawn to superstitions, and that interminably; so that they were not only forced to worship false gods, but were also constrained to do so by way of sport, as they daily triumphed over them as their conquerors.

And he confirms this clause by what follows, For I will not, etc., for the relative אשר asher, is here to be taken for a causative particle, For I will not shew you favor, or mercy; that is, I will not turn the hearts of your enemies so as to be propitious or kind to you. ¹⁶⁴¹⁶⁴     The Targum and the versions, except the Syriac, apply this clause to their enemies, “who will not shew you favor,” or mercy; and no doubt this reads better; and the verb in that case would be יתנו but there is no MS. in its favor. The relative may be regarded in the same way as at the second verse of the first chapter, (To whom the word, etc.,) “To whom I will not shew favor.” This kind of idiom evidently exists in Hebrew. However the sense is the same as given in the ancient versions, only according to the Hebrew reading the original cause of the favor is expressly mentioned. The denial of favor proceeded from God’s providence, though it was through the instrumentality of their enemies. — Ed. By these words God shews that he would not only punish them by subjecting them to their enemies, or by suffering them to be driven into exile; but that there would be an additional punishment by rendering their enemies cruel to them; for God can either tame the ferocity of men, or, when he pleases, can rouse them to greater rage and cruelty, when it is his purpose to use them as scourges.

We now then understand the whole design of what the Prophet says, that the Jews who had refused to worship God in their own land would be led away to Chaldea, where they would be constrained, wining or unwining, to worship strange gods, and that without end or limits. It now follows —