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The Prophet, I doubt not, prefixed this sentence to many of his discourses, for it was neccssary often to repeat it, as the Jews were so refractory in their minds. We have already seen how sharply he inveighed against their false confidence: but it was necessary to lay down this truth. He then wrote once for all what he had often said. And this deserves to be especially observed, for we shall not sufficiently understand how needful this truth was, unless we consider the circumstances: the Prophet had often found that the promises as well as the threatenings of God were disregarded, that his doctrine was despised, and that he had to do with a proud people, who, relying on their own defences, not only esteemed as nothing what was brought before them under the authority of God, but also, as it were, avowedly rejected it. This then was the reason why the Prophet not only once, but often exhorted the people to repent, by setting before them this truth, that accursed are they who trust in men.

Flesh here is to be taken for man, as we may easily gather from the context. It was a common thing with the Hebrews to state the same thing twice: In the first clause man is mentioned, and in the second flesh: and arm means power or help. The meaning is, that all are accursed who trust in man. But the word flesh is no doubt added in the second line by way of contempt, according to what is done in Isaiah 31:3, where the Prophet says,

“The Egyptian is man and not God, flesh and not spirit.”

He calls the Egyptians flesh by way of contempt, as though he had said that there was nothing strong or firm in them, and that the aid which the Jews expected from them would be evanescent. So it is in this place, though the Prophet, according to the common usage, repeats in the second clause what he had said in the first, he yet expresses something more, that men are extremely sottish when they place their salvation in a thing of nought; for, as we have said, there is nothing solid or enduring in flesh. As men therefore quickly vanish away, what can be more foolish than to seek safety from them?

But it must be observed that the Prophet had spoken thus, because the Jews, in looking now to the Assyrians and then to the Egyptians, thought to gain sufficient defense against God himself, though they might not have expressly or avowedly despised God: but we shall hereafter see that God cannot be otherwise deemed than of no account, when safety is sought from mortal man. As then this false confidence was an hinderance to the Jews to rely on the favor of God, and to lead them to repentance, the Prophet said Accursed is the man who trusts in man

It seems to be a sentence abruptly introduced; but as we have observed, the doctrine of the Prophet could not have been confirmed, had he not shaken off from his people the presumption through which they were blinded, for they thought the Egyptians would be to them like a thousand gods. We shall thus understand the design of the Prophet, if we bear in mind what was the condition of the Jews, and what were the difficulties the Prophet had to contend with, while he was daily threatening them and labouting to restore them to God. But no progress was made, and why? because all God’s promises were coldly received, for they thought themselves ever safe and secure, while the Egyptians were kind to them and promised them help: his threatenings also were coldly received, because they hesitated not to set up as their shield, and as the strongest fortress, the aid which they expected from the Egyptians. Hence the Prophet was constrained to cry out, not only once, or ten times, but a hundred times, accursed is he who trusts in man and makes flesh his arm ¹⁷²¹⁷²     Like the Hebrew, there is no need of the verb is, or be, after “cursed,” inWelsh: the sentence is more emphatieal without it. In that language, too, the future tense of “trust” is understood as the present, —
   Melldigedig y gwr yr hwn a hydero mewn dyn.
   It is a denunciation, not an imprecation; therefore “be,” introduced into the English version, is not proper. — Ed.

This is however a general truth. We also, at this day, advance general truths, which we apply to individual cases. The spirit then declares here generally, that all are accursed who trust in men. We indeed know that men are in various ways deceived while they trust in men: they begin with themselves, and seek in this and in that thing a ground of security; for every one is inflated with vain and false confidence, either in his own prudence or dexterity or power. There is then no one who does not trust in himself before he trusts in others: I speak even of the most wretched. It is indeed what men ought to be ashamed of; but there is no one so contemptible but that he swells with some secret pride, so that he esteems something in himself, and even ascribes to himself some high dignity. Then they who seem prudent in their own eyes take aids to themselves from every quarter, and in these they acquiesce. But when men look behind and before, they gather help to themselves from all parts of the world: however their goings around are useless, and not only so, but they turn out to their own destruction, for God not only derides in this place the folly of them who trust in flesh, but declares that they are accursed This curse of God ought to strike us with terror; for we hence learn that God is highly displeased with all those who seek their own salvation in the world and in creatures.

It is added, And from Jehovah turned away is his heart. Hypocrites draw this to their own advantage; for there is no one who will not object and say, that he does not so trust in man as to take away or diminish anything from the glory of God. Were all asked, from the least to the greatest, every one would boldly say that he leaves God’s honor entire, and never wishes to take anything from it: this would be the common saying. But yet, when confidence is reposed in the flesh, God is deprived of his own honor. These two things are no less contrary, the one to the other, than light is to darkness. Hence the Prophet intended here to shew that these two things cannot be connected together — to put confidence in the flesh and in God at the same time. When water is blended with fire, both perish; so, when one seeks in part to trust in God and in part to trust in men, it is the same as though he wished to mix heaven and earth together, and to throw all things into confusion. It is, then, to confound the order of nature, when men imagine that they have two objects of trust, and ascribe half of their salvation to God, and the other half to themselves or to other men. This is the meaning of the Prophet.

Let us then know that all those who place the least portion of their hope in men do in part depart from God, and therefore turn aside from him. In short, the Holy Spirit declares, briefly indeed, but very solemnly, that all are apostates and deserters from God who turn to men and fix their hope in them. But if this declaration be true as to the present life, when we treat of eternal life, it is doubtless a twofold madness if we ascribe it, even in the smallest degree, either to our own righteousness or to any other virtues. He who looks for aid from men is pronounced accursed by God, even when he expects from them what belongs to this frail life, which soon vanishes; but when we hope for eternal life and the inheritance of heaven from ourselves or from other creatures, how much more detestable it is? Let us then observe this inference, so that the truth taught here by the Prophet may keep us dependent on God only.

But here a question may be raised, — Are we not to hope for help from those men whom God may employ to assist us, and who are not only the instruments of his favor and aid, but who are also as it were his hands? for whenever men assist us, it is the same as though God stretched forth his hands from heaven. Why, them, should we not look for aid from men whom God has appointed as ministers of his favor to us? But there is great emlphasis in the word trust; for it is indeed lawful to look to men for what is given to them; but we ought to trust in God alone, and to hope for all things from him, as well as to pray for them: and this will hereafter appear more clearly. But we must now only briefly observe, that when we seek from men what is given them by God, we detract nothing from his power, who chooses his ministers as he pleases. But this is a rare thing; for when anything is done to us by men, we forget God, and our thoughts are drawn downwards to men, so that God loses a part of his honor; and when anything, even the least, is taken away from him, he condemns us, as we deserve. We ought especially to observe what he declares here, that turned away from him is the heart of man whenever he places his hope in the flesh.

He adds a similitude for the purpose of confirming his doctrine, He shall be like a tamarisk, or a juniper, as some render it. The word ערער, oror, means a copse. But the Jews themselves are not agreed; some think it to be the juniper, and others the tamarisk; but we may hold it as certain that it was a useless shrub, not fruit-bearing for those Jews are mistaken, in my judgment, who consider it to be the juniper, for some fruit grows on branches of that. It was a shrub or a tree, as I think, unknown to us now. ¹⁷³¹⁷³     It is rendered “a wild tamarisk — ἀγριομυρίκη,” by the Septuagint; “a tamarisk,” by the Vulgate and the Targum; and “a log,” or “a trunk,” by the Syriac. Gataker considers that no particular tree is meant, but that it means a “solitary” or a “barren” tree, agreeably, in his view, with what is contrasted with it in the 8th verse. Blayney renders it, “a blasted tree.” of which Horsley approves. The word is a reduplicate of a verb, which means to be bare; and the wild tamarisk may suitably be thus designated, as it bears a very few leaves. The idea of being “blasted” is foreign to the word.
   But Venema contends that the reference is not to any tree, but to a person dwelling in solitude; and he renders the passage thus, —
   And he shall be like the naked in solitude, Nor shall he see when good cometh; And is like him who inhabits parched spots in the desert, A land of salt and not inhabited.
   The words “see” and “inhabit,” appear doubtless more suitable when the passage is thus rendered; yet what is said of the “tree” in verse 8 is equally metaphorical. What seems most agreeable to the whole context is such a rendering as follows: —
   And he shall be like a bare tree in the desert, Which perceives not when good cometh; For it inhabits parched spots in the wilderness, The land of salt and not inhabited.
   It is sometimes the case that it is proper in our language to render the copulative ו by “which;” not that it properly means that, but the meaning cannot be otherwise seen. The connection here is with the “bare” tree; it is bare, and perceives or knows not widen good comes, for it inhabits parched places. This seems to be the meaning. — Ed.

Then he says that they were like shrubs which grow in the desert, which see not fruitfulness, but dwell in droughts, in a land of brine. The Hebrews call barren land the land of brine or of salt: and he enlarges on the subject by saying, Which is not inhabited: for where nothing grows there are no inhabitants. The object of the Prophet, then, was merely to shew, that their hopes who look to men would be vain; for God would frustrate thenl, so that they could never succeed.

But we must notice also the other part of the simile; for the Prophet does not compare the unbelieving to dry branches, but to shrubs, which have roots, and bear the appearance of having some life. Such are the unbelieving, while success, as they say, smiles on them; they think themselves happy, and so they become hardened in their own false counsels, and reject every instruction, and, as though they were freed from the authority of God, they rejected all his prophets. Hence the Prophet, conceding something to them, says, that they were like shrubs, which indeed have roots and leaves, but no fruit, and which also dry up when heat comes. As then the heal; of the sun consumes whatever moisture, beauty, and life, may appear in shrubs, so also God would scorch and dry up the hopes of the unbelieving, though they may think that they have roots to preserve them and their life. A similar declaration is found in Psalm 129:6, where it is said that the unbelieving are like the grass which grows on the housetops; for such grass appears conspicuous in a high place, while the wheat grows in the low fields, and is even trodden under foot; but that grass, the more elevated it is, the sooner it dries up and perishes without bringing forth any fruit; so also are the unbelieving, who for a time glory and exult over God’s children, and look down on then from their high place, because they are simple and lowly; but as from the corn comes food to us, and that very corn is blessed, so also the elect bring forth fruit in their low and despised condition, while the unfaithful, who occupy elevated stations, vanish away without producing any fruit. It is the same thing that the Prophet means here. These two parts of the comparison ought therefore to be particularly noticed. It follows —

Observed ought to be the order which the Prophet keeps; for he could not have profitably spoken of this second part had he not first taken away that false confidence to which the Jews had long cleaved; for when any one casts seed on an uncultivated soil, what fruit can there be to his labor? As then it is necessary to make use of the plough before the seed is sown, so also, when we seek to teach profitably, it is necessary to pull up the vices which have their roots in the hearts of men; and this especially must be the case when we treat of faith in God alone, and of sincere calling on his name. And the Prophet had a particular reason for what he did, because the Jews had long hardened themselves in false confidences, so that they disregarded God in two respects, — they despised his threatenings, and also made no account of his gracious promises. The Prophet then couht have effected nothing had he not pursued this method, — that is, to correct the evil by which they had been long tainted; for noxious weeds must be first taken away before there can be any room for the corn to grow.

But had he spoken only negatively, that is, had he only condemned their false confidence, it would not have been sufficient. The Jews indeed might have said, that they had been deceived in placing their hopes in the Egyptians; but this might have happened through some bad men: and by looking for aid elsewhere, when disappointed, they would indeed have condemned their own counsels, but would yet have remained in suspense and anxious, without seeking God. Hence we see how suitably the Prophet began by condemning the Jews for placing confidence in men, and then how wisely he added this second part; for, as I have said, it was not enough to speak as it were negatively, without inviting them to return to God. But this is often the case in the present day; for we see that many laugh at those superstitions which have hitherto prevailed under the Papacy; but yet no religion appears in them. It is enough for them to ridicule these mummeries; but it would have been better for them to be retained in the fear of God, even by some superstition, than thus to expose evil, and yet to have no reverence for God. It is the same absurdity as to pull down a bad house and to leave man under the open air; for what end can such a thing be done? for he who is compelled to leave his house had something to cover him for a time. Hence it is not sufficient to destroy what is bad, except a good building succeeds.

This is the method and order which the Prophet observed: After having said, that all they are accursed who confide in men, he now adds, Blessed is the man who trusts in Jehovah; as though he had said, that men are wholly inexcusable in relying on themselves or on others, when God willingly offers himself to them. What then in it that prevents men from having their safety secured? Their own sin in rejecting the grace of God, which is freely offered to them; but they prefer to deceive themselves, and to ascribe to themselves and to others what justly belongs to God alone.

We see then that the ingratitude of the whole world is here condemned by the Prophet when he says, that all who trust in Jehovah are blessed: for had God concealed himself there would have been some covering for ignorance; and also a defense of this kind might have been made, — “What else could we do? We sought the aid which was within our reach: had God called us to himself or allowed us to come to him, we would have been very willing; but as he has forsaken us, it was indeed the last refuge of despair to consider what was to be done, and to seek from every quarter aids for ourselves.” Hence the Prophet here shews that all such defences were frivolous, for God had freely invited them to himself; for to no purpose would he have said, that they are blessed who trust in Jehovah, had not God set himself forth as their confidence.

But we must notice what farther confirms this sentence, which is in itself very clear, And whose confidence Jehovah is. No additional light seems to be given to the preceding truth; and then what ambiguity does it contain which requires an explanation? Blessed is the man who trusts in Jehovah; even children can understand this: the words, then, of the Prophet are either superfluous, or there is some reason why he repeats what is so clear. Doubtless the unbelief, which every one of us finds in himself, is the best teacher; for even they who seem to have real confidence in God, yet falter when some trial assails them. Since then it is a common thing with us to look around to various quarters when any danger is near, we may hence, easily know that we do not hope in God. What then seems to us so easy, we find in reality to be very difficult: and hence the Prophet, after having said, that they are blessed who trust in God, has mentioned this in the second place, And whose hope is God; as though he had said, “The world knows not what it is to trust in God: though every one boldly testifies this, and even boastingly declares that he trusts in God, yet not one in a thousand finds that he understands this, or has ever known what it is from the heart to hope in God.” We now see that this repetition is not superfluous or unmeaning.

He then adds a comparison, answerable to that in the former clause, He shall be like a tree planted by the waters, which sends its roots upon, or nigh the river, which shall not see when heat comes. Here the Prophet points out the difference between the true servants of God, who trust in him, and those who are inflated with their own false imaginations, so that they seek safety either from themselves or from others: he had said of the unbelieving, that they are like tamarisks, which flourish for a time, but never bring forth any fruit, and are also soon dried up by the heat; but he says now as to the faithful, that they are like trees planted by the waters, and send their roots to the river. The tamarisks have the appearance of life, but there is no moisture in a dry soil; so their roots quickly dry up; but the servants of God, they are planted, as it were, in a moist soil, irrigated continually by streams of water. Hence the Prophet adds, that this tree shall not see the heat when it comes

He indirectly intimates that God’s children are not exempt from adversities; for they feel the heat of the sun, like trees, who are exposed to it; but moisture is supplied, and the juice diffuses itself through all the branches: hence the Prophet says, that the leaf was green, even by means of the moisture which the earth supplied, being itself watered. The Prophet then intimates, that though God’s children feel great heats, as well as the unbelieving; for this is common to both, they shall yet be kept safe; for though the sun dries up by its great heat, there is yet a remedy; for the root has moisture, derived from the irrigation of water.

We now then see how suitable is every part of the comparison. He says farther, that it shall not be careful. The verb דאג, dag, means to fear and to be careful; it means also sometimes to grieve, and so some render it here, “It will not grieve” but the other meaning seems better to me, — that the tree planted nigh streams of waters is not afraid of heat; and then he adds, nor shall it cease from producing fruit ¹⁷⁴¹⁷⁴     The verbs here are all futures, but ought to be rendered in our language, as they are in Syriac, in the present tense, —
   And he shall be like a tree which is planted by waters, And nigh the stream sends forth its roots, Which perceives not when heat comes; And its leaf is flourishing, And in the year of drought it suffers not, And never ceases from bringing forth fruit.
   The verb דאג, when applied to the mind, means agitation, commotion, trouble, disturbance: but here, as applied to a tree, it must mean a withering effect, a disturbance as to the process of growing. Joined with a negative, it may therefore be rendered, “it suffers not,” or, it withers not, according to the Targum, which applies it to the leaf, but not correctly. “It will not fear” is the rendering of the Septuagint; of the Vulgate, “it will not be careful,” as in our version; and of Blayney, “it is without concern.” None of these give the secondary meaning of the verb, which it evidently has here. — Ed

Nearly the same similitude is found in Psalm 1:3, only that the fear of God and meditation on his law are mentioned, and not hope:

“Blessed is the man, etc., who meditates on the law of God;”

but Jeremiah speaks here expressly of the hope which ought to be put in God alone. Yet the two Prophets well agree together as to this truth, — that all their hopes are accursed, by which men inebriate themselves, while they seek salvation in themselves or in the world, and make more account of their own counsels, virtues, power, or the aids they expect from others, than of God himself and of his promises: for he who really meditates on the law of God day and night, well knows thereby, where to put his trust for salvation, both temporal and eternal. It follows —

What is taught here depends on what is gone before; and therefore they ought to be read together. Many lay hold on these words and mutilate them without understanding the design of the Prophet. This is very absurd: for we ought first to see what the prophets had in view, and by what necessity or cause they were led to speak, what was their condition, and then the general doctrine that may be gafilered from their words. If we wist to read the prophets with benefit, we must first consider the reason why a thing is spoken, and then elicit a general doctrine. Thus we shall be able rightly to apply this passage to a common use, if we first understand why the Prophet said, that the heart of man was insidious. He wished, no doubt, to be more earnest with the Jews; for he saw that they had so much wantonness and obstinacy, that a simple and plain doctrine would not have penetrated into their hearts. The declaration, that they are accursed who trust in men, and that no blessedness can be expected except we rely on God, ought to have been sufficient to move them; but when he saw that there was no sufficient power in such a declaration, he added, “I see how it is, the heart is wicked and vicious; so ye think that you have so much craftiness, that ye can with impunity deride God and his ministers: I, says Jehovah, I will inquire and search; for it belongs to me to examine the hearts of men.”

We hence see that there is an implied reproof, when he says, that the heart is insidious and wicked; ¹⁷⁵¹⁷⁵     The early versions and the Targum are neither consistent nor satisfactory as to the beginning of this verse: “Deep is the heart above all things, and it is man,” Septuagint; “Depraved is the heart of all, and inscrutable,” Fulgate; “Hard in heart is man above all things,” Syriac; “The heart, deeper than anything, is human,” Arabic; “Deceitful is the heart above all things, and it is strong.” Targum. Correct, no doubt, is the first clause in the Targum, but not the last. Critics agree as to the first word, “deceitful,” but not as to the word rendered in our version “desperately wicked.” It occurs in all nine times, and four times in other parts of Jeremiah, (Jeremiah 15:18; Jeremiah 17:16; Jeremiah 30:12, 15) and it is rendered “incurable,” except in Jeremiah 17:16. It means to be so bad as to be past endurance or past remedy. Blayney renders it here, “past all hope;” and Horsely, “incurable,” which is perhaps the best word, —
   Deceitful the heart above every thing, And incurable it is,
who can know it?
   The meaning is, that it is incurably deceitful; hence the question,” Who can know it?” — Ed. as though he had said, “Ye think yourselves in this instance wise; is not God also wise?” Isaiah says ironically the same,

“Woe to them who go down to Egypt and make secret covenants, and who trust in horses, as though they could deceive me: ye are wise, I also have a portion of wisdom.” (Isaiah 31:1)

Notice especially the expression, “Ye are wise, etc.;” that is, “Ye are not alone wise; leave to me some portions of wisdom, so that I may be wise like yourselves.” So also in this place, “Ye are deceitful and insidious, and think that I can be deceived:” for astute men are ever pleased with their own counsels, and seek to deceive God with mere trumperies. “Ye are,” he says, “very cunning; but I, Jehovah, will search both your hearts and your reins.” I cannot finish the whole to-day.