Commentary on Jeremiah (In Jeremiam)

Here, having set forth the clear title, he excludes the false consolations of the prophets: first in general; second, descending to certain particular prophets, chapter 28: "and it came to pass in that year." Concerning the first, two things. First he excludes the consolations of the prophets of the gentiles; second, of the prophets of the Jews, at the place, "and I have spoken to Sedecias king of Juda." Concerning the first, two things. First he prefigures the prophecy by a deed: "make for yourself bonds," as a sign of the servitude of the nations, "into the hand of the messengers," who had been sent to ally themselves with the king of Jerusalem, or to resist Nabuchodonosor. Osee 12: "I have multiplied visions, and I have been likened in the hands of the prophets." Ezechiel 3: "and you, son of man, behold, bonds have been given upon you, and they will bind you with them, and you shall not go out from the midst of them," et cetera. Second he expresses it by word: "and you shall command." Now he induces them to submit themselves to the king of Babylon, against the counsel of the prophets, in three ways.

First from the power of Nabuchodonosor, which he shows in two ways. First from the divine grant, setting forth the creation of things: "I have made the earth," as to the work of creation and ordering, "men," as to the work of adornment, "by the arm," which denotes the application of power to the work. Isaias 42: "establishing the earth, and the things that spring forth from it." And concluding the authority of granting: "and I have given it to him," to man, or to whomever. Daniel 4: "the Most High rules over the kingdom of men, and gives it to whomever he will." And showing the grant made by God to Nabuchodonosor, as to men: "and now therefore I have given all these lands into the hand of Nabuchodonosor." Daniel 5: "The most high God of kings gave great glory and honor to Nabuchodonosor your father." And because of the magnificence which he had given him, "all peoples, tribes, and tongues trembled and feared him," et cetera. And as to the beasts: "moreover also the beasts," and this is a hyperbolic expression. Or by beasts are signified fierce men, who were under him. Or because, men being subjected, the beasts also, subjected to them, are subjected to him. Hence Daniel 4: "the beasts rested under the shadow of the tree," by which Nabuchodonosor was signified. In another way he shows his power from the subjection of the nations: "and they shall serve." Ecclesiastes 3: "all things have their time."

Third, he induces them from the punishment of rebels, setting forth the punishment of rebels: "but the nation and kingdom." And therefore Romans 13: "be subject of necessity, not only for wrath, but also for conscience." And he excludes the counsel of the prophets: "therefore do not listen to the prophets" — whom the gentiles say, through the brightness of the intellect acting upon their souls, are able also to foreknow future things — "the diviners," who are in the temples of idols; "the dreamers," from dreams; "the augurs," from the chattering of birds; "the sorcerers," who predict future things from the conjuring of demons. Above, 23: "do not listen to the words of the prophets who prophesy to you, and deceive you. They speak the vision of their own heart, not from the mouth of the Lord," et cetera. And he assigns as the cause, the falsehood of the prophets: "because they prophesy falsehood," and the imminent danger, "that they may put far off," and "that" is here consecutive. 3 Kings, last chapter: "I will be a lying spirit in the mouth of all the prophets."

Third, he induces them from the favor of the obedient, which they will obtain from the Lord: "but the nation." Below, 40: "do not fear to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it will be well with you."

Because those messengers might say: why did he not say such things to his own people, bent on rebellion? Here he answers that he had said the same things to them. And first is set down his admonition to the king; second, to the priests and to the people, at the place, "and to the priests and to this people I have spoken." Concerning the first, two things. First he sets down good counsel, setting it forth: "submit your necks." 1 Peter 2: "Servants, be subject in all fear to your masters, not only to the good and gentle, but also to the froward." And setting forth the imminent danger: "why will you die?" Above, 21: "he who dwells in this city will die by the sword, and by famine, and by pestilence; but he who goes out and deserts to the Chaldeans who besiege you will live, and his soul will be to him as a spoil." Second he excludes the false counsel of the prophets: "do not listen," for three reasons. First, because of the deceptive promise, since it is a lie. Ezekiel 22: "her prophets daubed them without tempering, seeing vain things, and divining lies to them, saying: thus says the Lord, when the Lord had not spoken." Second, because of the presumed authority: "for I did not send [them]." Above, 23: "I did not send them, and they ran; I did not speak to them, and they prophesied." Third, because of the imminent punishment: "that they may cast you out," by way of occasion. Hosea 4: "you will fall today, and the prophet will also fall with you."

Here is set down an admonition to the priests and to the people: and first he excludes a false counsel: "Do not listen (...) behold the vessels, which were carried away to Babylon with Jechonias": 4 Kings 24. And he assigns the cause, setting forth the lie of the prophets: "for they prophesy a lie to you": the fruit of servitude, "that you may live": the danger of rebellion, "why should this city be given up into a wilderness?" Above, 21: "he who shall go out and flee over to the Chaldeans who besiege you shall live," etc. Second, he asks for a sign of the truth: "and if they are prophets"; as if to say: let them do the lesser thing, namely, that what remains not be carried away, by meeting God with prayers, so that they may be believed concerning the greater thing, namely, that what has been carried away be brought back. Ezekiel 13: "you have not gone up to face the enemy, nor set up a wall for the house of Israel, that you might stand in battle in the day of the Lord." Third, he sets forth a manifest argument of falsity by the topic from the greater, because what seems the greater will not come to pass, namely, that the vessels left behind should remain; therefore neither the lesser, namely, that those carried away should be brought back. "For thus says the Lord concerning the pillars," the two which Solomon made in the porch, "and concerning their bases, and concerning the sea," the vessel in which water was kept for the washing of the priests, which was set upon twelve bases; concerning all of which one has it in 3 Kings 7. And he resumes: "for thus says the Lord," concerning the vessels of the temple, because he had mentioned only the vessels that were in the porch. 1 Maccabees 2: "the vessels of its glory were led away captive." And he promises, for a long time to come, their return: "and I will cause them to be brought," in the times of Cyrus. 1 Esdras 5: "Cyrus the king brought forth the sacred vessels of the Lord, which Nebuchodonosor had carried away from Jerusalem, and had consecrated to his own idol. And Cyrus, king of the Persians, bringing them forth, delivered them to Mithridates, who was over his treasures; and through him they were delivered to Salmanasar, governor of Judaea."