(vel, contrivi) per to gentes, et perdam (vel, perdidi, malo in proeterito tempore
JEREMIAH AND LAMENTATIONS our thoughts, and eyes, and minds to his works.
So also by this passage, when the Prophet calls God the worker or framer of all things, is exposed the vanity of all superstitions; and how? because we hence learn that the power which made not the heaven and the earth, is vain and worthless; but the only maker of heaven and earth is God, then he is God alone. Since he is the only true God, it follows that the inventions or figments of men are altogether delirious, and are therefore the artifices and impostures of the devil to deceive mankind. We hence see that the doctrine of the Prophet is exclusive, when he says that God is the maker of all things; for where the maker of all things is not found, there certainly no divinity can be.
He adds, the rod of his inheritance This seems to refer to God, but in the tenth chapter the word Israel is introduced; otherwise these five verses literally agree, but in that passage the Prophet says that Israel was the rod of God's inheritance
Here the rod means a measuring pole; for the similitude is taken from lands being measured; for the ancients used poles of certain length for measuring. Hence the
Hebrews called an inheritance the rod of inheritance, because it was what had been measured and had certain limits: as when one possesses a field, he knows how many acres it contains, it having been measured. But both things may be fitly and truly said, even that Israel is the rod of God's inheritance, and also that God himself is a rod of inheritance; for there is a mutual union. For as God favors us with this honor, to make us his inheritance, and is pleased to have us as his own, so also he offers himself to us as an inheritance. David says often, ``The Lord is my portion,'' and
Lord is the portion of mine inheritance,'' that is, my hereditary portion. So in this place the meaning would not be unsuitable were we to apply the words to
God. As, however, the word Israel is found in the former place, it may be deemed as understood here. 446
He says at last, Jehovah of hosts is his name There is implied a contrast here; for he does not honor God with this character, as though it was a common or ordinary name; but he claims for him his own right, and thus distinguishes him from all idols.
By saying, then, that this name belongs only to the true God, even the God of Israel, he intimates that by this distinction he differs from all idols, and that men are sacrilegious when they transfer any power to idols, and expect safety from them, and flee to them. As then this name belongs only to God, it follows that in Him dwells a fullness of all power and might. Since it is so, then wholly worthless is everything that the world has ever imagined respecting the number and multitude of gods. It now follows, ---
Jeremiah 51:20-23
20. Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;
20. Malleus tu mihi, vasa (vel, instrumenta) proelii, (aut, bellica,) et conteram
(vel, contrivi) per to gentes, et perdam (vel, perdidi, malo in proeterito tempore accipere utrunque verbum, rationem postea dicam) per to regna;
446Though the Hebrew here is exactly the same as in Jeremiah 10, except that "Israel" is omitted here, yet the Vulg., the Syr., and the Targ. give a different version; but in the Sept. it is the same. But many copies have "Israel" here, which is no doubt the correct reading. — Ed.