Chapter 17
Causes of Israel’s obstinance
Lecture 1
Curses and blessings
17:1 The sin of Judah is written with an iron pen, and a nail of diamond, it is graven upon the breadth of their heart, and on the horns of their altars.
17:2 When their sons shall remember their altars, and their groves, and their leafy trees, upon the high mountains,
17:3 those sacrificing in the field; I will give your strength, and all your treasures as plunder; and your high places for sin in all your borders.
17:4 And you will be left stripped of your inheritance, which I gave to you, and I will make you serve your enemies in a land you know not, for you have kindled a fire in my wrath, and it shall burn forever.
17:5 Thus says the Lord : cursed is the man who puts his trust in man, and makes flesh his arm, and his heart departs from the Lord .
17:6 For he shall be like a tamarisk in the desert, and shall not see when good comes, but he shall dwell in a dry place in the desert, in saltiness where none may dwell.
17:7 Blessed is the man who trusts in the Lord , and the Lord will be his confidence.
17:8 And he shall be like a tree which is planted above the waters, which sends forth its roots to the moisture, and shall not fear when the heat comes; and his leaf will be green, and in the time of dryness he will not be troubled, nor shall he cease to put forth fruit at any time.
17:9 The heart of man is wicked, and inscrutable; who shall know it?
17:10 I the Lord examine the heart, and test the reins; it is I who give to each one according to his way, and according to the fruits of his doings.
99 . Here, he shows explicitly the stubbornness of the people, which is the cause of their rejection.
Whence, he first shows their obstinate malice;
second, the punishment consummated, at thus says the Lord (Jer 19:1).
Regarding the first, there are two points.
In the first are given the causes of their stubbornness;
second, the obstinacy itself is proven through experience, at the word which came to Jeremiah from the Lord (Jer 18:1).
The first is divided into two parts.
In the first, he sets down the causes of their obstinacy;
in the second, he calls them back to the practice of their original religion, at thus says the Lord (Jer 17:19).
Concerning the first, there are two points.
First, he touches upon one cause, namely, the disposition for iniquity: speaking of their guilt, he gives an example of it: the sin of Judah , of the two tribes, is written , that is, so deeply impressed upon their disposition, particularly to idolatry, that it is impressed, like writing made with an iron pen, with a nail , that is, of diamond, which is a stone polished after the manner of a nail. They have set their heart like diamond, that they may not hear the law and the words which the Lord of hosts has sent in his Holy Spirit through the hand of his former prophets (Zech 7:12). Alternatively, sin , that is, the sentence for sin. And he speaks of their disposition to sin: it is graven , that is, deeply, upon the breadth , that is, upon the heart enlarged in its disposition to sin; for this reason, a heart so enlarged is in place of a diamond, and the horns of their altars , that is, of the idols, are in place of the iron pen. For God had commanded that four horns should protrude from the altar, from which the grating would hang (Exod 27:2–4), and they had done likewise on the altars to the idols. Ephraim has multiplied altars unto himself to sin, altars have been made for him to sin (Hos 8:11).
He also gives the sign of this inclination in subsequent offspring: when their sons , who retain this inclination, in a variety of places, shall remember their altars , which will be built in their cities. Above: and under every leafy tree you have lain as a harlot (Jer 2:20).
He adjoins the punishment, namely, the plundering of goods which pertain to the necessities of life; strength , that is, the possessions because of which you thought yourself to be strong, such as the place of battle, and the military encampments. Above: I shall give your riches and your treasures freely for spoil for all your sins and in all your borders (Jer 15:13). That is, when your malice has become so complete that sons should imitate their fathers, worshiping idols in every place, then I will give your strength, and all your treasures as plunder . And the goods which pertain to the practice of idolatry: your high places , in which they would worship idols. Behold, I shall bring the sword upon you, and I shall destroy your high places, and pull down your altars, and your images shall be broken, and I shall cast your slain before your idols (Ezek 6:3–4).
He also threatens captivity: you will be left stripped , O Jerusalem, from your inheritance , from a people subject to you. Alternatively, you will be left stripped , O nation, from the land, while you will go into captivity. How she sits alone, the city filled with people; the mistress of the nations has become like a widow, the chief of the provinces has been made tributary (Lam 1:1). Slavery is also threatened: and I will make you serve your enemies . You shall serve your enemy, whom the Lord will send to you, in hunger, and thirst, and nakedness, and in utter want; and he shall put a yoke of iron upon your neck, until he destroys you (Deut 28:48). And he touches on the next cause of punishment, namely, divine wrath, which is the will to punish: for you have kindled a fire . A fire is kindled in my wrath, and it shall burn to the very depths of hell (Deut 32:22).
Second, he touches on another cause, namely, their confidence in their own impunity: cursed is the man who puts his trust in man . They were assuring themselves of their impunity for three reasons.
First, because of the power of their friends, namely, the Egyptians; and this he takes away first.
Second, because of their abundant wealth, and this, at as the partridge has hatched what she did not lay (Jer 17:11).
Third, because of their disbelief in God’s threats; and this at, behold, they themselves say unto me, where is the word of the Lord ? (Jer 17:15).
Concerning the first, there are two points.
First, he speaks of the distinction between those who trust in the Lord and those who in men;
second, he introduces the author of the distinction, at the heart of man is wicked (Jer 17:9).
Concerning the first idea, there are two points.
First, he speaks of the curse upon those who trust in human assistance, where he gives the curse: cursed , as one who is “abandoned to evil.” And makes flesh his arm , that is, his strength, in which the irrationality of hope is set down, because human frailty is signified by the flesh. And his heart departs from the Lord , by which is shown the reason for the curse; for it is permitted to trust in man under God, but not in such a way that God is forsaken. And this is said because of the Jews who, having spurned God, put their hope in the Egyptians. Woe to you who go down to Egypt for help, hoping in horses, and having confidence in chariots, because they are many, and in horsemen, because they are mighty; and have not trusted in the Holy One of Israel, and have not sought the Lord (Isa 31:1). Put not your trust in princes, in the sons of men, in whom there is no salvation (Ps 145:3).
And he gives a simile for the curse: for he shall be like a tamarisk , which are little valued. Simmachus: like an unfruitful tree in the wilderness . He shall not see —before their liberation from captivity, almost all of them died. But he shall dwell , by which is shown the horror for the place of their captivity, not because it was bad in itself, but for those who are oppressed with bondage; in a dry place in the desert , which is not tilled, but has a dry air, which makes the trees unfruitful; in saltiness , with regard to the dryness of the land, because of the evaporation of moisture by the sun. He has set rivers in the desert, and a spring of waters in the dry place (Ps 106:33).
Second, he speaks of the blessing of those who trust in God’s help.
First, he gives the blessing: blessed is the man who trusts in the Lord , and the Lord will be his confidence , so that God is the reason for trusting in whomever he trusts. For his anger burns for a moment, blessed are all who trust in him (Ps 2:13). Blessed are all who wait upon him (Isa 30:18).
Second, he gives a simile drawn from a tree:
first, with regard to the firmness of the roots: and he shall be like a tree , in which is illustrated the firmness of divine protection. And he shall be like a tree which is planted by the streams of water, which gives forth its fruit in its due season (Ps 1:3).
Second, with regard to the greenness of the leaves: and his leaf will be green , by which is signified temporal prosperity, and spiritual verdure. The just will sprout like a green leaf (Prov 11:28).
Third, with regard to the richness of the fruit, by which is signified an abundance of good works: nor shall he cease to put forth fruit at any time . Each month it brings forth its fruit (Rev 22:2).
And because the Jews could say that it is not possible for there to be a difference of rewards because of the variety of thoughts; therefore, as a result, he introduces the author of this distinction.
First, he poses the question at hand: the heart of man is wicked , that is, entangled with many evil things. Counsel is as deep water in the heart of a man, but a wise man will draw it out (Prov 20:5).
Second, he gives the response, and he offers two factors which make the distinction in judgment sufficient—namely, knowledge: I the Lord examine the heart , with regard to its thoughts, the reins , with regard to the emotions. And he that searches the hearts knows what the spirit desires, because he asks for the saints according to God (Rom 8:27). And justice: I who give to each one according to his way , with regard to the disposition of the heart; fruit , with regard to external works. Say to the just man that it is well, for he shall eat the fruit of his own doings (Isa 3:10).
Lecture 2
Folly of riches
17:11 As the partridge has hatched what she did not lay, so he who has gotten riches and not by judgment; he shall leave them in the midst of his days, and at the last he shall be a fool.
17:12 A high and glorious throne from the beginning is the place of our sanctification.
17:13 You are the expectation of Israel, O Lord , all who forsake you shall be put to shame; those who depart from you shall be inscribed in the land, for they have abandoned the Lord , the source of living waters.
17:14 Heal me, O Lord , and I shall be healed; save me, and I shall be saved, for you are my praise.
100 . Here, he touches on the second, from which the hope of immunity arose, namely, an abundance of riches.
First, he speaks of the confidence of the wicked which is placed in their wealth, under the similitude of the partridge, which steals the eggs of other birds, sits on them, and finally is abandoned by the chicks; in this he is speaking of the unjust congregation: as the partridge has hatched . And he explains: so he who has gotten riches and not by judgment . Woe to him who multiplies what is not his own. How long will he load himself with dense clay? (Hab 2:6). And the loss of them: he shall leave them in the midst of his days because he will die in his youth; alternatively, because he will lose them to the plundering Chaldeans while he is still alive. At the last , that is, at the divine judgment, or at his death, when riches shall be found to have profited him nothing, he shall be a fool , that is, he will appear to be a fool. And he will leave his riches to others, and their graves shall be their houses forever (Ps 48:11). He knows the deceiver, and him who is deceived (Job 12:16).
Second, he speaks of the hope of the just, which is in the worship of God: glorious throne , that is, the expectation and the confidence of the people of Israel is the temple, the ark, and the mercy seat, by which is understood the worship of God, which is called, a high and glorious throne ; for there the glory of the Lord would appear in revelations from the beginning of the giving of the Law: the place of our sanctification , that is, in which we are sanctified, or which you have sanctified before us, and for us. Above: the throne of your glory; remember, and do not break your covenant with us (Jer 14:21).
To this he adjoins the punishment of those who turn away from this confidence when he speaks of the punishment: O Lord , all who forsake you shall be put to shame; those who depart from you in the land , of their captivity, shall be inscribed , as citizens remaining there forever; or with those who know earthly things, or they shall descend into earthly corruption, concerning which Psalm 48:12 speaks: they have called their names in their lands . And he gives the reason: for they have abandoned the Lord , the source of living waters . Above: they have abandoned me (Jer 2:13).
Third, he extends his petition to him who is his hope: heal me , from the wounds of sin and from the distress which surrounds me; save me , by preserving me among the good; my praise , whom I praise, or because of whom I am praised. I have said: O Lord, have mercy on me, heal my soul, for I have sinned against you (Ps 40:5).
Lecture 3
Disbelief in God’s threats
17:15 Behold, they themselves say unto me, ‘Where is the word of the Lord ? Let it come.’
17:16 And I am not troubled following you, my shepherd; and I have not desired the day of man, you know; what has come forth from my lips was right in your sight.
17:17 Be not a terror to me; you are my hope in the day of affliction.
17:18 Let those who persecute me be put to shame, but let me not be confounded; let them fear, but let me not be afraid; bring upon them the day of affliction, and destroy them with a double destruction.
101 . This is the third reason that gave rise to their belief in their own immunity, inasmuch as they did not believe God’s threats; concerning this, there are three points.
First, he speaks of the insolence of the those who did not believe: where is the word? It is as though he were saying, “They will not come.” You who say, let him make haste, and let his work come quickly, that we may see, and let the counsel of the Holy One of Israel come, and we will know it (Isa 5:19). Woe to them who desire the day of the Lord. For what good is it to you? (Amos 5:18).
Second is given the excuse of the prophet with regard to his constancy of mind: and I am not troubled , because of their contradiction, following , fulfilling what you commanded me; the day , the present life, because I am prepared even to die; alternatively, present prosperity and glory. But I account it very little that I should be judged by you, or by man’s day (2 Cor 4:3). And with regard to the truth of his preaching: you know . . . what was right in your sight , although not in theirs. My witness is in heaven (Job 16:20).
Third, his own petition is given.
And first, he seeks safety: be not a terror to me ; it is as though he were saying, “I fear only your indignation.” Let him take his rod from me, and let not his fear terrify me (Job 9:34). Do not fear those who kill the body, but rather fear him who is able to destroy the soul and the body in Gehennah (Matt 10:28).
Second, he asks that those who did not believe may suffer torment in their hearts, and that they may be put to shame because of their guilt. Let those who persecute me be put to shame . Let them be confounded, and put to shame, who seek my soul to take it away (Ps 39:15). And the fear of punishment: let them fear . Terror to those who work evil (Prov 10:29). For though wickedness is fearful, it is given for the condemnation of all (Wis 17:10). And in the body: bring upon them the day of affliction , in life; destroy , by death, with a double , with the sword and famine, or in soul and body.
Lecture 4
Inobservance of the Sabbath
17:19 Thus says the Lord unto me: go and stand in the gate of the sons of the people, through which the kings of Judah come in, and go out, and in all the gates of Jerusalem.
17:20 And you shall say to them: hear the word of the Lord , O kings of Judah, and all Judah, and all the inhabitants of Jerusalem, who enter through these gates.
17:21 Thus says the Lord : guard your souls, and carry no burdens on the Sabbath day, nor bring them through the gates of Jerusalem.
17:22 And do not cast out burdens from your houses on the Sabbath day, and do no work; sanctify the Sabbath day, as I commanded your fathers.
17:23 And they did not listen, neither did they incline their ear; but they hardened their neck, lest they should hear me, and receive reproof.
17:24 And it shall be, if you hearken unto me, says the Lord , that you bring no burdens through the gates of this city on the Sabbath day, and if you will sanctify the Sabbath day, that you do no work in it,
17:25 that kings and princes shall enter through the gates of this city, who sit upon the throne of David, and who mount chariots and horses, they and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited forever.
17:26 And they shall come from the cities of Judah, and from round about Jerusalem, and from the land of Benjamin, and from the fields, and from the hill country, and from the south, carrying holocausts, and victims, and sacrifice and frankincense, and they shall bring their offering into the house of the Lord .
17:27 But if you will not hearken unto me, that you sanctify the Sabbath day, and you carry no burden, and bring them not through the gates of Jerusalem on the Sabbath day, I shall kindle a fire in her gates, and it shall devour the houses of Jerusalem, and it shall not be extinguished.
102 . Here, he calls them back to the practice of their original religion with regard to the commandment concerning the observance of the Sabbath, which is the lightest, so that their obstinacy may the more be shown; and concerning this, he makes two points.
First, he determines the place of his preaching: in the gate , so that they should be forced to listen against their will, as it were. Be instant in season, and out of season, reprove, entreat, rebuke (2 Tim 4:2). Of the sons , for they themselves are not my people, but the sons of the peoples. Through which . . . come in , for the specific gate itself was next to the royal palace, through which the kings would enter the city. Above: stand in the gate of the house of the Lord , and preach there this word (Jer 7:2).
Second, he gives the substance of the preaching: and you shall say to them : and concerning this, he does three things.
First, he gives the command, seeking an audience: hear . And now, understand, O kings, be instructed, you who judge the earth (Ps 2:10).
He makes known the command: thus says the Lord : guard , from sin; carry outside the city burdens of merchandise and servile work (Jer 17:22), pertaining either to their slavery to sin, or to the punishment of slavery, because they were required to abstain even from those things which were not sins; we are not obliged to abstain from all these things, but according to the commandment of the Church which regulates this matter.
Sanctify , so that you are free for good works. Remember to sanctify the Sabbath day (Exod 20:8). I saw in Judah those who tread the winepress on the Sabbath, who carried sheaves, and who loaded wine and grapes and figs and every burden upon their asses, and who brought them into Jerusalem on the Sabbath day. And I charged them (Neh 13:15).
And he speaks of their contempt for the commandment: and they did not listen . Above: but they did not listen, and they did not incline their ear; but they went away in their own desires, and in the depravity of their evil hearts (Jer 7:24).
Second, he promises a reward to those who obey: and it shall be, if you hearken with regard to three things in which the city will be glorious:
namely, in the dignity of the king; and with regard to this: shall enter . I shall restore your judges as they were before, and your counselors as of old (Isa 1:26).
In the multitude of the people; and with regard to this, and this city shall be inhabited . No more shall you be called forsaken, and your land shall no more be called desolate (Isa 62:4).
And with regard to the ceremonies of the temple: and they shall come from the cities of Judah, and from round about Jerusalem, and from the land of Benjamin, and from the fields, and from the hill country, and from the south , even from Egypt. They shall be offered on my acceptable altar, and I will glorify the house of my majesty (Isa 60:7).
Third, he threatens burning to the defiant: but if you will not hearken . . . I shall kindle a fire in her gates , because the Chaldeans upon entering the gates set fire to the city. They shall be burned, both together, and there shall be none who may extinguish it (Isa 1:31).
Collations
Note that the saints put forth fruit (Jer 17:8) through the contemplation of wisdom: come to her as he who ploughs, and he who sows, and wait for her good fruits (Sir 6:19); through the fervor of charity: let my beloved come to his garden, that he may eat the fruit of his apple trees (Song 5:1); through the profession of praise: through him we offer perpetually to God the sacrifice of praise, that is the fruit of lips confessing his name (Heb 13:15); by doing what is meritorious: for the Lord will give his goodness, and our land will give her fruit (Ps 84:13); through the conversion of one’s neighbors: that you should go and bear fruit, and that your fruit should abide (John 15:16).
It is also to be noted that some follow (Jer 17:16) Christ through the integrity of the flesh: for they are virgins, and they follow the Lamb wherever he goes (Rev 14:4); through the intention of the heart: I follow if by any means I may apprehend (Phil 3:12); through the suffering of tribulation: Christ has suffered for us leaving you an example, that you should follow his steps (1 Pet 2:21); through the keeping of the commandments: my foot has followed his steps, I have kept his way, and have not turned aside from it (Job 23:11). It is a great glory to follow the Lord; for length of days shall be received from him (Wis 23:38).