And he shall be as a tree that is planted by the waters, that spreadeth out its roots towards moisture: and it shall not fear when the heat cometh. And the leaf thereof shall be green, and in the time of drought it shall not be solicitous, neither shall it cease at any time to bring forth fruit.

“For as it says in the psalm, "Those who sow in tears shall reap with shouts of joy," so also in the gospel, those who sow in laughter, that is, because of joy, shall reap in tears. Long ago did the Creator set these things side by side: Christ, by not changing them but only giving them emphasis, has made them new. "Woe to you, when all people speak well of you." That is what their ancestors used to do to the false prophets. No less does the Creator, by Isaiah, censure those who seek after the blessing and praise of people: "My people, those who call you blessed, lead you astray and upset the paths of your feet." And in other terms he even forbids them to have any confidence in a person, and consequently not in human praise, as by Jeremiah, "Cursed is the one who trusts in humankind."”

“Let no one deceive himself. Let none be misled. Only the Lord can grant mercy. Sins committed against him can be cancelled by him alone who bore our sins and suffered for us, by him whom God delivered up for our sins. People cannot be above God, nor can the servant by any indulgence of his own remit or condone the graver sort of crime committed against his Lord, for that would make the apostate liable to this further charge, he knows not the words of the prophet: "Cursed is the one who puts his hope in humankind." It is our Lord we must pray to, it is our Lord we must win over by our penitence. For he has said he will deny the person who denies him, and he alone has received all power of judgment from his Father.”

“If Christ is only man, how is he present wherever he is invoked—since it is not people's nature but God's to be able to be present everywhere? If Christ is only man, why is a man called on in prayer as a mediator, when calling on a mortal to grant salvation is considered useless? If Christ is only man, why is hope put in him, when hope in humankind is declared to be accursed? If Christ is only man, why cannot he be denied without ruin to one's soul, when it is declared that an offense against people can be forgiven? If Christ is only man, how does John the Baptist bear witness of him when he says, "He who comes after me was made before me, for he was before me"? If Christ were only man, then, being born after John, he could not be before John, unless he preceded him as God.”

“He said to him, "Yes, sir. The long duration of my illness makes me desire health. But, desire it as I may, I have no one." Do not lose heart, my good fellow, because you "have no one." You have God standing by you. One who is at once man and God under different aspects, for both must be confessed. The confession of the humanity without the confession of the divinity is unavailing, or rather earns a curse. For "cursed is one who puts his trust in humankind."”

“Here the obstinacy of the people is shown explicitly, which is the cause of their reprobation: hence first he shows their obstinate malice; second, the consummated punishment, ch. 19: Thus says the Lord, etc. In the first, two parts. In the first, the causes of the obstinacy are set down; second, the obstinacy itself is proved through experience, ch. 18: The word that was made to Jeremiah from the Lord. The first into two. In the first he sets down the causes of the obstinacy, in the second he calls them back to the worship of their former religion, there: Thus says the Lord, etc. Concerning the first, two parts. First he touches on one cause, namely the affection of iniquity, setting down the fault, in which he sets down the example: the sin of Judah, of the two tribes, is written — that is, so deeply impressed upon their affection, especially of idolatry — as a writing that is made with an iron stylus, upon the nail, that is, upon the adamant, which is a stone polished after the manner of a nail. Zach. 7: They set their heart as an adamant, lest they should hear the law, and the words which the Lord of hosts sent in his holy spirit by the hand of the former prophets. Or, sin, that is, the sentence for the sin. And he expounds the affection of the sin: engraved, that is, driven deep, upon the breadth, that is, upon the heart dilated in the affection of sin: hence the heart thus dilated stands in the place of the adamant, and the horns of the altars, that is, of the idols, stand in the place of the iron stylus. For God had commanded that four horns should go forth from the altar, on which the grating should hang, Exod. 27; and they had made the like on the altars of the idols. Hosea 8: Ephraim has multiplied altars to himself for sinning, altars have become to him unto sin. He also sets down a sign of this affection in the succession of offspring: when their children shall have remembered, retaining it in affection, in the diversity of place, of the altars which were built in the cities. Above, ch. 2: Under every leafy tree you lay prostrate, a harlot. And joining to it the punishment, namely the plundering of the goods which pertain to the necessity of life: your strength, that is, the goods in which you thought yourself to be strong, like sand, like camps. Above, ch. 15: Your riches, and treasures I will give up to plunder freely, in all your sins, and in all your borders. That is, when your malice shall have been so consummated that the children imitate the fathers, worshipping idols in all places, then I will give your strength, and all your treasures, up to plunder. And of the goods which pertain to the worship of idolatry: your high places, in which they worshipped idols. Ezek. 6: Behold I will bring a sword upon you, and I will destroy your high places, and I will demolish your altars, and your idols shall be broken, and I will cast down your slain before your idols. He also threatens captivity: you shall be left, O Jerusalem, from your inheritance, from the people subject to you. Or, O nation, from the land, while you shall go into captivity. Lam. 1: How does the city sit solitary that was full of people? She has become as a widow, the mistress of the nations; the princess of the provinces has become tributary. He threatens servitude too: and I will make you serve your enemies. Deut. 28: You shall serve your enemy, whom the Lord will send upon you, in hunger, and thirst, and nakedness, and in want of all things; and he will put an iron yoke upon your neck, until he consume you. And touching the proximate cause of the punishment, namely the divine wrath, which is the will to punish: because you have kindled a fire. Deut. 32: A fire is kindled in my fury, and shall burn even to the lowest depths of hell. Second, he touches on another cause, namely the confidence of impunity: cursed is the man who trusts in man. Now they promised themselves impunity on three grounds. First, from the power of their friends, namely the Egyptians: and this he removes first. Second, from the abundance of riches, and this, there: the partridge has hatched what she did not lay. Third, from disbelief in the divine threats; and this, there: behold they say to me, where is the word of the Lord? Concerning the first, two parts. First he sets down the distinction between those who trust in the Lord and in men; second he introduces the author of this distinction, there: the heart of man is perverse. Concerning the first, two parts. First is set down the curse of those who trust in human help, where he sets down the curse: cursed — as if given over to evil. And he sets down flesh as the arm, that is, strength; in which is set down the unreasonableness of the hope, because by flesh human frailty is signified. And he departs from the Lord; in which is shown the reason for the curse: for it is permitted to trust in man under God, but not so that God be forsaken. And this is said on account of the Jews, who, God being despised, placed their hope in the Egyptians. Isa. 31: Woe to them that go down into Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many, and in horsemen, because they are very strong; and they have not trusted in the Holy One of Israel, and have not sought after the Lord. Ps. 145: Trust not in princes, in the sons of men, in whom there is no salvation. And he sets down a comparison for the curse: for he shall be like the tamarisk, which is held vile. Symmachus: like a fruitless tree in the wilderness. He shall not see: because before the deliverance from captivity, almost all had died. But he shall dwell; in which is shown the horror of the place of captivity — not that it was evil in itself, but to those who were oppressed in servitude — in drought, in the desert, which is not cultivated, but is of dry air, which makes the trees unfruitful; salt land, as to the dryness of the earth, from the parching of moisture by the sun. Ps. 106: He has turned rivers into a wilderness, and the springs of waters into thirst. Second is set down the blessing of those who trust in the divine help. And first he sets down the blessing: blessed is the man who trusts in the Lord, and the Lord shall be his confidence — namely, that in whatever he trusts, the reason for trusting is God. Ps. 2: When his wrath shall be kindled in a short time, blessed are all they that trust in him. Isa. 30: Blessed are all they that wait for him. Second he sets down a comparison taken from a tree — first as to the firmness of the roots: and he shall be like a tree, in which is figured the firmness of divine protection. Ps. 1: And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season. Second, as to the greenness of the leaves: and his leaf shall be — in which is signified temporal prosperity, and spiritual verdure. Prov. 11: The just shall spring up like a green leaf. Third, as to the abundance of the fruits, in which is signified the plenty of good works: nor shall it ever cease to bear fruit. Apoc. 21: yielding its fruit every month. And because the Jews could say that a distinction of rewards could not be made on account of the diversity of thoughts, therefore he consequently introduces the author of this distinction. And first he poses the question: it is perverse, that is, entangled with many evils. Prov. 20: As deep water, so is counsel in the heart of a man; but a wise man will draw it out. Second he sets down the response: and he sets down two things which make the distinction of judgment sufficient: namely knowledge: I the Lord searching the hearts — as to thoughts — and the reins — as to the affections. Rom. 8: He who searches the hearts knows what the Spirit desires, because he asks according to God for the saints. And justice: who give to each according to his way — as to the disposition of the heart — and his fruit — as to the outward work. Isa. 3: Say to the just man that it is well, for he shall eat the fruit of his devices.”

“For he shall be as a tree planted by the waters,.... Not as a "heath or shrub", but as a "tree", a green olive tree, a palm tree, a cedar in Lebanon, a fruitful flourishing tree; and he is one that really is a tree of righteousness, that is filled with the fruits of righteousness; and not like one of the trees of the wood, that grows wild, or as a wild olive tree, but as one "planted" in a garden, vineyard, or field; and is one that is planted in Christ, in the likeness of his death and resurrection, and in the house of the Lord; and that not only by means of the ingrafted word, and of Gospel ministers, who plant and water instrumentally; but by the Lord himself, as the efficient cause; and therefore called "the planting of the Lord"; and such plants as shall never be plucked up, Isa 60:21 and not like the earth in the wilderness, or trees in dry and barren soils; but like such that are planted "by the waters", which run about their roots, and make them fruitful; by which may be meant the love of God, and the streams of it; the fulness of grace in Christ, and the word and ordinances, the still waters of the sanctuary, Psa 23:2, and that spreadeth out her roots by the river; and which is the cause of the spreading of them: such an one is rooted in Christ, and in the love of God, which is as a river; with which being watered, he casts out his roots as Lebanon, as the cedars there; and is both firm and fruitful; see Hos 14:5, and shall not see when heat cometh; shall perceive it, nor be affected with it, being planted so near a river: or "shall not fear"; which is the Cetib, or writing of the Hebrew text; and is followed by the Septuagint, Syriac, and Arabic versions; though the Keri, or marginal reading, is, "shall not see"; which is followed by the Targum, and by us, and others. The man that trusts in the Lord, he is not afraid of the heat of persecution when it comes, nor is he hurt by it; he does not perceive it, but grows the more under it; when a hypocrite and formal professor is withered by it; see Mat 13:6, but her leaf shall be green; neither fail, nor lose its colour: a profession of faith is held without wavering; there being a radical moisture, the truth of grace, a well of living water, springing up into everlasting life, to supply and support it: and shall not be careful in the year of drought; for lack of moisture, having a sufficiency. The man that trusts in the Lord is, or ought to be, and may he, careful for nothing, but cast all his care on the Lord, that careth for him: whether this year of drought is to be understood of famine, in a literal sense; of carelessness in which, or strength of faith, Habakkuk is a famous instance, Hab 3:17 or of a famine of the word, in a spiritual sense, through the persecutions of men; yet even the believer is not solicitous, or in anxious distress; God provides food for him, and nourishes him, as he does his church, though forced to fly into the wilderness: neither shall cease from yielding fruit; the fruits of grace and righteousness, the fruits of good works, and which are brought forth by the good man, the believer in Christ, even unto old age, Psa 92:14 with the whole compare Psa 1:3, to which there seems to be an allusion.”

“(Psa 1:3). shall not see--that is, feel. Answering to Jer 17:6; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially (Heb 12:6); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (Co2 4:8-11). careful--anxious, as one desponding (Luk 12:29; Pe1 5:7). drought--literally, "withholding," namely, of rain (Jer 14:1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.”