tas meas pervertit.
JEREMIAH AND LAMENTATIONS
shall call upon me, and I will hear him.'' (Psalm 91:15.)
the day when I call, answer me speedily.''
(Psalm 102:2.)
they call, I will answer.'' (Isaiah 65:24.)
In short, there is no need to collect all the passages; but we may be content with this one thing, that when God claims to himself this prerogative, that he answers prayers, he intimates that it is what cannot be separated from his eternal essence and godhead; that is, that he is ready to hear prayer. And hence the Psalmist concludes,
thee shall all flesh come.'' (Psalm 65:3.)
When, therefore, Jeremiah complains that his prayers were in vain, and without any fruit or effect., it seems strange and inconsistent. But we know that God holds the faithful in suspense, and so hears as to prove and try their patience, sometimes for a long time. This is the reason why he defers and delays his aid.
It is no wonder, then, that God did not hear the prayers of his servant, that is, according to the judgment of the flesh. For God never rejects his own, nor is he deaf to their prayers and their sighs; but the faithful often speak according to what the flesh judges. As, then, the Prophet found that he obtained nothing by prayer, he says that his prayer was shut out, or that the door was closed against him, so that his prayer did not come to God.
Now, this passage is worthy of special notice; for except God immediately meets us, we become languid, and not only our ardor in prayer is cooled but almost extinguished. Let us, then, bear in mind, theft though God may not help us soon, yet our prayers are never repudiated by him; and since we see that the holy fathers experienced the same thing, let us not wonder, if the Lord at this day were to try our faith in the same manner. Let us, therefore, persevere hi calling on Him; and should there be a longer delay, and our complaint be that we are not heard, yet let us proceed in the same course, as we shall see the Prophet did. It follows, ---
Lamentations 3:9
9. He hath inclosed my ways with hewn stone, he hath made my paths crooked.
9. Sepivit (idem est verbum quod ante vidimus) vias meas lapide quadrato, semitas meas pervertit.
Other metaphors are used. Some think that the Prophet refers to the siege of
Jerusalem, but such a view is not suitable. The metaphors correspond with one another, though they are somewhat different. He had said before, that he was enclosed by God, or surrounded as with a mound; and now he transfers this idea to his ways.
When the life of man is spoken of, it is, we know, compared to a way. Then the
Prophet includes under this word all the doings of his life, as though he had said, that all his plans were brought into straits, as though his way was shut up, so that he could not proceed: ``Were I to proceed ill any direction, an obstacle is set before me;
I am compelled to remain as it were fixed.'' So the Prophet now says, his ways were enclosed, because God allowed none of His counsels or His purposes to be carried into effect.
And to the same purpose he adds, that. God had perverted his ways, that is, that