Study

He then adds, Thou shalt say to them, Hear the word of Jehovah, ye kings of Judah, and let all the people hear, and let all the citizens of Jerusalem hear, who enter in at these gates. The Prophet was commanded to begin with the king himself, who ought to have repressed so great a licentiousness. It was therefore an intolerable indifference in the king silently to bear this contempt of religion, especially in a matter so easy and so evident; for he could not have pretended that he was unacquainted with it: it was indeed the same as though the Jews intended to triumph against God, and to shew that his law was deemed of no value. Hence the profanation of the Sabbath was a proof of their shamelessness, as they thereby shewed that they cared nothing either for God or for his law. We shall hereafter see how great that wickedness was; but; I shall defer the subject, as I cannot now discuss it at large, and a more convenient opportunity will offer itself.

He bids them to attend, or to beware in their souls. Some render the words, “As your souls are precious to you.” But I take souls, not for their lives, but for the affections of their hearts; as though he had said, “Take heed carefully of yourselves, that this may be laid up in your inmost heart.” The word נפש nuphesh, means often the heart, the seat of the affections. It is said in Deuteronomy 4:15,

“Take heed to yourselves, לנפשותיכם lanupheshuticam,
to your souls.”

here it is, בנפשותיכם, benupheshuticam, “in your souls;” but there, “to” or “for your souls,” as also in Joshua 23:11. But the same thing is meant, and that is, that they were to take great heed, to take every care, to exert every effort, and, in short, every faculty of their souls. Take heed then carefully, ¹⁸⁷¹⁸⁷     “Guard ye your souls” is the version of the Septuagint, Vulgate, and the Targum; but that of the Syriac is, “Take heed to yourselves;” which is no doubt the meaning, as the word soul, נפש, is often used for one’s self. — Ed. he says, take heed with every thought and faculty of your soul, that ye carry no burden on the Sabbath-day, and that ye bring it not through the gates of Jerusalem. It was a thing not difficult to be observed; and further, it was a most shameless transgression of the law; for, as I have said, by this slight matter they shewed that they despised the law of God, while yet the observance of the Sabbath was a thing of great importance: it was important in itself, but to observe it was easy. Hence appeared the twofold impiety of the people, — because they despised God’s singular favor, of which the seventh day was an evidence; and, because they were unwilling to take rest on that day, and in so easy a matter, they hesitated not, as it were, to insult God, as it has been before said.

Hence we ought to notice also what he says in these words, Carry no burden, and bring it not through the gatesof Jerusalem: and this was emphatically added; for it was not lawful even in the fields or in desert places to do anything on the Sabbath; but it was extremely shameful to carry a burden through the gates of Jerusalem; it was as though they wished publicly to reproach and despise God. Jerusalem was a public place; and it was as though one was not content privately to do dishonor to his neighbor or his brother, but must shew his ill-nature openly and in the light of day. Thus the Jews were not only reproachful towards God, but also dared to shew their impiety in his own renowned city, and, in short, in his very sanctuary. The rest we must defer.

We stated in our last lecture why the Prophet so severely reproved the Jews for neglecting an external rite. It seems indeed a thing in itself of small moment to rest on one day; and God by Isaiah clearly declares, (Isaiah 1:13,) that he cares not for that external worship, for hypocrites think they have done all their duty when they rest on the seventh day; but God denies that he approved of such a service, it being like a childish play. We know what Paul says, that the exercises of the body do not profit much. (1 Timothy 4:8.) This was not written when Jeremiah spoke, but it must have been written in the hearts of the godly. It might then, at the first view, appear a strange thing, that the Prophet insisted so much or a thing of no great moment: but the reason I have briefly explained, and that was, — because the gross impiety of the people was thereby plainly detected, for they despised God in a matter that could easily be done. Men often excuse themselves on the ground of difficulty, — “I could wish to do it, but it is too onerous for me.” They could not have alleged this as to the sanctification of the Sabbath; for what can be easier than to rest for one day? Now, when they carried their burdens and did their work on the Sabbath as on other common days, it was, as it were, designedly to shake off the yoke, and to shew openly that they wholly disregarded the authority of the law.

Another reason must also be noticed, which I have not yet, stated: God did not regard the external rite only, but rather the end, of which he speaks in Exodus 31:13, and in Ezekiel 20:12. In both places he reminds us of the reason why he commanded the Jews to keep holy the seventh day, and that was, that it might be to them a symbol of sanctification.

“I have given my Sabbaths,” he says, “to you, that ye might know that I am your God who sanctifies you.”

If then we consider the end designed by the Sabbath-day, we cannot say that it was an unimportant rite: for what could have been of more importance to that ancient people than to acknowledge that they had been separated by God from other nations, to be a holy and a peculiar people to him, nay, to be his inheritance?

And it appears from other places that this command was typical. We learn especially from Paul that the Sabbath-day was enjoined in order that the people might look to Christ; for well known is the passage in Colossians 2:16, where he says that the Sabbath as well as other rites were types of Christ to come, and that he was the substance of them. And the Apostle also, in the Epistle to the Hebrews 4:9, shews that we are to understand spiritually what God had formerly commanded respecting the seventh day, that is, that men should rest from their works, as God rested from his works after he had finished the creation of the world: and Isaiah, in Isaiah 58, teaches us with sufficient clearness what the design of the Sabbath is, even that the people should cease from their own pleasure; for it was to be a day of rest, in which they were truly to worship God, and to leave off pursuing any of the lusts of their own flesh. And God did not simply forbid them to do some things; but he says,

“Thou shalt rest from all thy work.”
(Exodus 20:10; Deuteronomy 5:14)

To come to the Temple, to offer sacrifices, and to circumcise infants, were indeed works; but we cannot say that it was a human work to circumcise infants, for they obeyed God’s command in thus presenting to him their offspring; and it was the same when they came to sing God’s praises and to offer sacrifices.

We now then perceive that the design as to the ancient people was, that they might know that they were to rest from all the works of the flesh; and God, that he might more easily bend them to obedience, set before them his own example; for there is nothing more to be desired than a mutual agreement between us and God. For this reason God says,

“I rested the seventh day from all my works: therefore, rest ye also now from your works.” (Exodus 20:11)

God had no doubt chosen the seventh day, that men might devote themselves wholly to the consideration of his works. However this may be, we see that the principal thing on the seventh day was the worship of God. And even heathen writers, whenever they speak of the Sabbath, mention it as the difference between the Jews and the rest of the world. It was, in short, a general profession of God’s worship, when they rested on the seventh day. When they now regarded it as nothing, by carrying their burdens and violating their sacred rest, it was doubtless nothing less than wantonly to cast away the yoke of God, as though they openly boasted that they despised whatever he had commanded. There was then in the violation of the Sabbath a public defection from the law. As then the Jews had become apostates, Jeremiah with severity justly condemns them; and hence he says that their extreme impiety was sufficiently proved, because they thus disregarded the seventh day.

He says further, Carry not a burden from your houses. Under one thing he includes every worldly business, by which they violated the Sabbath, though he afterwards adds also what is general, And do no work, but sanctify the Sabbath, as I commanded your fathers. To sanctify the Sabbath-day is to make it different from the other days; for sanctification is the same as separation: they ought not then to have done their own concerns on that day as on other days; for it was a day consecrated to God. He then adds, that it was a day which he commanded their fathers to keep holy. He doubtless claims here authority for the law on the ground of time; as though he had said, that he did not introduce the law on that day or on the day before, but that from the time he gathered the people for himself, the precept concerning the observance of the Sabbath had been given, as it was evident; for God at the beginning thus spoke by Moses,

“Remember the seventh day,” etc. (Exodus 20:8.)

As then the whole law of God and the whole of religion fell to the ground through the violation of the Sabbath, the Prophet rightly reminded them here that this day was commanded to be observed by their fathers. We may add further, that they were not ignorant of the memorable punishment by which God had sanctioned the observance of the Sabbath, when by his command he who gathered wood on that day was stoned to death. It now follows —

Here the Prophet exaggerates their crime, — that the Jews had not now begun for the first time to violate this precept of the Law; for he reminds them that the Sabbath had been before violated by their fathers. We have said elsewhere that men are less excusable when the children follow the bad examples of their fathers. This is indeed what the world does not commonly think; for we see at this day, that most men boast of the examples of their fathers, when they wish to reject both the Law and the Prophets and the gospel: they think themselves to be defended by a strong shield, when they can object to us and say that the fathers had done otherwise. But we have seen from many passages how frivolous is such a defense; and Jeremiah here confirms the same thing, by saying that the crime of the people was the more atrocious, because their fathers had many ages before begun to despise this command of God.

But they heard not, ¹⁸⁸¹⁸⁸     Our version, “they obeyed not,” is the Targum. The Septuagint and the Vulgate have the same rendering with that of Calvin. The verb is שמע which is to hear, to hearken, to listen. The charge of not hearing God’s word, was often brought by the prophets against the Jews. They would not hear or attend to what was said to them, not that they did not obey it. This is the case still with all who are perverted by superstition and tradition; they will not hear the word of God, and its authority is wholly disregarded. Anything about tradition and the Church will be attended to; but God’s word is neglected; they will not hear it. — Ed he says, nor inclined their ear, but hardened their neck. By these words he shews most clearly that their fathers had not sinned through inadvertence or ignorance, but because they had hardened themselves in the contempt of God. It often happens that men, rightly taught, go astray through ignorance, as their want of knowledge may prevent them to understand what they hear: but when men incline not their ear, but harden their neck, their obstinacy becomes manifest, for they knowingly and wilfully reject God. Such perverseness then does Jeremiah here set forth by the various expressions he employs, as we have seen done in other places.

As to the hardening of the neck, it is a metaphor, as stated elsewhere, taken from untameable oxen. God compares his law to a yoke, and for the best reason; for as the oxen are tamed that they may labor and are trained to obey when the yoke is laid on them; so also God proves our obedience, when he rules us by his law, for we otherwise wander after our lusts. As therefore God corrects and checks in us by his law, all the unruly passions of the flesh, he is said to lay his yoke on us. Now, if we are intractable and do not submit to the authority of God, we are said to harden our neck. Jeremiah speaks afterwards without a metaphor, and says, That they heard not, nor received instruction, or correction. ¹⁸⁹¹⁸⁹     The verse may be thus rendered, —
   And they hearkened not, nor inclined their ear; But hardened their neck, So as not to hear, and not to receive correction.
   They were reproved and warned; but they refused to be corrected. — Ed. The word מוסר musar, means teaching or correction. The import of the whole is, that the Jews were not only unteachable when the will of God was plainly made known to them, but that they were also refractory and perverse in their spirit: for when to teaching were added exhortations the more to stimulate them, and when to these were added threatenings, yet God could not by any means subdue their wantonness. It now follows--

Jeremiah introduced, as I have said, a condemnation as to the fathers, that he might make the Jews of his age ashamed of themselves, lest they shouhl imitate the example of those whom they saw to have been disobedient to God. He yet shews, that God would be reconciled to them, provided they from the heart repented; as though he had said, — “Your fathers indeed provoked, for many years, and even for ages, the vengeance of God; but as he is ever inclined to mercy, he is ready to forgive you, if only you cease to follow your fathers and return to him.” In short, he promises them pardon for the time past, if they turned to God.

If by hearing ye will hear, he says, so as to carry no burden through the gates of this city on the sabbath-day, and to sanctify (this is connected with “hear”) the sabbath-day, so that ye do no work on it; then shall enter through the gates of this city kings and princes, etc. He first promises them a perpetuity as to the kingdom; and it was the chief happiness of the people to have a king from the posterity of David; for thus they saw as it were with their eyes the favor of God present, with them, inasmuch as David and his posterity were visible pledges of God’s favor. And we must remember also, that that kingdom was a type of a better kingdom, which had not yet been plainly discovered. Hence in the posterity of David the Jews beheld Christ, until he was manifested. For this reason I said, that they were miserable without a king, and that the perpetuity of the kingdom was a main part, of their happiness. This is the reason why Jeremiah now sets before them, as a singular benefit, the continuance of David’s kingdom among them, provided they observed the sabbath-day: and thus God did not only strictly demand what he had a ritht to do, but also allured them by the sweetness of his promise, according to his usual manner. He may indeed in one word command what he pleases; but when he invites us by promises, he has a regard to our infirmity.

But it may be here asked, Was the rest on the seventh day of such a moment, that God should on that account promise to them the perpetuity of the kingdom? The answer has been already given, that is, that the end, which was spiritual, was connected with the outward rite; for God commanded the people to keep holy this day, that they might have a manifest symbol:, as it has been said, of their own sanctification. When therefore the Prophet thus speaks, If ye carry no burden through the gates of this city, that is, If ye observe the sabbath-day, the perpetuity of the kingdom shall be secured to you, — when he thus speaks, he had doubtless, as I have said, a regard to a true observance of the day, which consists not in the naked rite, but included something greater and more excellent, even that they might learn by self-denial to render themselves up to God to be ruled by him; for God will not work in us, unless we first renounce our own reason and the thoughts and feelings of our flesh. In the observance of the Sabbath, therefore, is briefly included the whole of religion: hence he says, Enter in shall kings and princes, sitting on the throne of David.

Noticed also ought to be the state of things at that time: It was a time when the country was nearly in ruins and the kingdom greatly weakened, so that the kings and the whole people were daily exposed to danger. When therefore there were hardly any means to defend the city and to support the kingdom, Jeremiah promised it, as a special favor from God, that the kings and the Princes would be rendered secure. From the family of David, as it is well known, were descended the royal counsellors; and hence he says of the counsellors as well as of the king, that they would sit on the throne of David: and he further says, They shall ride in a chariot and on horses, they the kings and their princes; and he adds, the men of Judah, etc. He extends the promise to the whole body of the people; after having spoken of the chief men, he then adds, that the whole community would be partakers of this blessing and favor of God; for the kingdom was formed, that the whole people might know that they were under God’s care and protection. It was not then without reason that Jeremiah states here that this blessing would be conferred in common on the whole people.

And inhabited, he says, shall be the city perpetually. For the same reason he also adds this; for Jerusalem was then in great danger; nay, there were new terrors daily, and there was a horrible desolation in every part, for the whole country had been visited with many calamities. Jeremiah therefore promised now what in a manner seemed incredible, that is, that the city would be made safe, if they truly and faithfully worshipped God, and testified that by observing the Sabbath. The meaning is, that it would be their own fault, if they found not the aid of God sufficient for them, that even if they were besieged by enemies, yet God would be a sure protector of their safety, provided they became his true and faithful servants. He afterwards adds —

Here he mentions the second part of the blessing; for the whole people would be preserved safe in the possession of their kingdom and priesthood, as in both the favor of God appeared; for both the king and the priest were types of Christ. For as by the priesthood they knew that God was propitious to them, they being reconciled to him by sacrifices, and as by the kingdom they knew that God was the protector and guardian of their safety, so these two things constituted a real and complete happiness. Hence the Prophet, having mentioned one of these things, now proceeds to the other, —

They shall come from the cities of Judah ad from the whole circuit of Jerusalem, and from the land of Benjamin, and from other places, to offer sacrifices in the Temple. Sacrifices of themselves could not indeed serve the people; but Jeremiah assumed this principle, — that reconciliation was not in vain promised to the people by the sacrifices; for sins were really atoned, and Godas it were came forth to gather a people for himself. It was the same as though God said, that he would by all means be gracious to them, if only they observed the Sabbath, that is, if they with a pure heart devoted themselves to his service. The country, as I have said, was in a great measure laid waste; but the Prophet, after having spoken of the city, now adds, that all Judea would become inhabited, for from thence they would ascend to the Temple to offer sacrifices. After having mentioned the whole circuit, he names the land of Benjamin, the half tribe of whom, as it is well known, had continued in the faith, and had not separated from the family of David; indeed a part of the city was in the tribe of Benjamin.

He afterwards adds, the plain and the mountains, as though he had said, God’s worshippers would come from all the neighboring region to celebrate the feasts and to offer sacrifices as usual.

At last he mentions burnt-offering, sacrifice, and oblation, מנחה, meneche; the three principal offerings. But Jeremiah wished to shew briefiy that God would cause religion to flourish and prevail among them as before. But after having spoken of the external worship, he then refers to the end, They shall bring, he says, confession, or praise, תודה, tude, into the Temple. ¹⁹⁰¹⁹⁰     It is more consistent with the rest of the passage to regard this word as meaning “sacrifice of praise,” or thanksgiving, or confession. There were sacrifices of this kind especially prescribed; see Leviticus 7:12-15, and the word is often taken in this sense, without the word “sacrifice” being connected with it. Offerings according to the Law are the things which are here mentioned: and the same verb “bring,” precedes תודה as in the previous instances, when “burnt-offering, sacrifice,” etc., are named.
   The Septuagint, as in many other instances, give only a verbal translation, “praise;” “oblation,” is the Vulgate; “thanksgiving,” the Syriac; and “sacrifice of confession,” the Targum.
   All the words are singular in Hebrew — burnt-offering — sacrifice — oblation, (or meat-offering) — incense — thanksgiving. It would be well to retain the singular in a version. — Ed. Here by one word Jeremiah includes the chief thing in sacrifices, as we may learn from Psalm 50:14, 23; where it is said,

“sacrifice praise unto God.”

God there rejects the sacrifices which were offered by the Jews without a right motive: he then shews what he required, commanding them to sacrifice praise. So now Jeremiah teaches us that the design of all sacrifices was to celebrate the name of God, that is, that the Jews might profess that they owed all things to him, that they received their life and their safcty freely from him. in short, they were thereby to testify their gratitude before God. So at this day this truth remains the same, though the types have been abolished: we do not offer calves or oxen or rams, but the sacrifice of praise, by confessing and proclaiming his benefits and blessings, according to what the Apostle says in Hebrews 13:15. But what ought to prevail among us apart from types, was formerly accompanied with types; and yet this truth was observed by the Jews in common with us, — that while they offered their sacrifices under the Law, they were to testify their gratitude by visible symbols. Let us proceed —

Now, on the other hand, the Prophet terrifies them, if they hearkened not to the promises of God. God first kindly allures us; but when he sees us to be refractory, he deals with us according to the hardness of our hearts. He therefore now adds threatenings to promises. He had said, that the Jews would be happy, if they worshipped and served God faithfully; for their priesthood and their kingdom would be continued to them.

But he now adds, If ye will not obey, so as to sanctify the sabbath-day, and not to carry a burden on it, and not to enter through the gates of Jerusalem, that is, for the purpose of doing business (for it was lawful for them, as it is well known, to go out of the city, but by entering he means the transaction of business) — If then ye will not hearken to me in this respect, then, he says, I will kindle a fire in the gates of this city. We see the design of the Prophet, — that he would have the Jews to entertain a sure hope of their safety, provided they repented, and provided the pure and uncorrupted worship of God prevailed among them; but that, on the other hand, he wished to fill them with terror, if they went on in their obstinacy.

No doubt this commination greatly offended them; for we know how self-confident they were, and how foolishly they boasted that the city, in which God had his habitation, could not be demolished; and yet the Prophet declares here that the destruction of the holy city was nigh at hand, if they violated the sabbath-day as they had been accustomed to do. But that this punishment might not seem to be too severe, he shews that the people were inexcusable, if they rejected these plain warnings: he says, If ye will not hearken to me; for they might have otherwise objected and said, that they had been deceived, as they did not think that there was so great a sin in violating the Sabbath. Jeremiah now excludes all such evasions, for he says in effect, “Behold I am present with you by God’s authority; if ye will violate the Sabbath as hitherto, what excuse can you make? Have you not been proved guilty of open impiety? for God has spoken; and how is it that ye reject his teaching?” We thus see that this, If ye will not hearken to me so as to sanctify the Sabbath, was said to anticipate an objection.

He then adds, Devour shall the fire the gates of the city, and shall not be extinguished, that is, shall not be extinguished until it shall consume the whole city and its gates. We indeed know that assemblies were then held at the gates, and that they were therefore places of great importance. As to the fire it is to be taken metaphorically for destruction; and yet we know that even fire was kindled by the Chaldeans; for they deemed it not enough to demolish the city, but proceeded still farther: hence the Temple was burnt, and the houses were consumed by fire. We ought however to explain the word of the Prophet as meaning simply this — that God’s vengeance would be like fire, destroying and consuming all things, so that not even the gates would remain. Something usually remains when cities are demolished to the foundations; but God threatens the Jews with something more grievous — that the city would not be in a common way destroyed, but be so wholly consumed that nothing would remain. We shall proceed to-morrow.