eorum portavimus.
JEREMIAH AND LAMENTATIONS their example. At that time, indeed, the Egyptians pretended to be the friends of the chosen people, and made a treaty with them; but the Jews were held in contempt by them as they deserved, for they had prostituted as it were themselves like harlots.
As, then, they had been despised by the Egyptians, it was a disgrace and reproach the most bitter, when they were compelled to beg bread in Egypt, and then in Assyria; for this might have been turned to the bitterest taunts.
We now, then, perceive the meaning of the Prophet; even this reward also God justly rendered to them. He had promised them a fruitful land, in which he was ready to support them to the full. How often is mention made by Moses of corn, wine, and oil; and why? in order that God might shew that that land exceeded every other in fertility. It was, then, an evidence of an extreme curse when the people were compelled to beg bread here and there, while yet the abundance of all things ought to have been sufficient to supply even aliens,
shalt lend to others, but thou shalt not borrow.'' (Deuteronomy 15:6.)
They then who ought to have fed others by their plenty, were so reduced that their want forced them to undergo this disgrace, to beg bread of the Egyptians and
Assyrians. It follows, ---
Lamentations 5:7
7. Our fathers have sinned, and are not; and we have borne their iniquities.
7. Patres nostri peccarunt, non sunt (non ipsi, ad verbum,) nos vero iniquitatem eorum portavimus.
The Prophet seems here to contend with God, and to utter that blasphemy mentioned by Ezekiel. For when God severely chastised the people, that proverb was commonly used by them,
fathers did eat a sour grape, and our teeth are blunted.'' (Ezekiel 18:2.)
Thus they intimated that they were unjustly and cruelly treated, because they suffered the punishment of others, when they themselves were innocent. So the
Prophet seems to quarrel with God when he says that the fathers who sinned were no more; but as we shall presently see, the Prophet confesses also the sins of those who were yet alive. As, then, an ingenuous confession is made by the Prophet, he no doubt abstained here from that blasphemy which is so severely reproved by Ezekiel.
Jeremiah had nothing farther from his purpose than to free the people from all blame, as though God had dealt cruelly with them, according to what is said by a heathen poet, ---
the sins of the fathers thou undeservedly sufferest, O Roman!'' 586
Another says, ---
already by our blood
Have we suffered for the perjuries of Laomedonian Troy.'' 587
They mean that the people of their age were wholly innocent, and seek in Asia and beyond the sea the cause of evils, as though they never had a sin at Rome.
But the meaning of Jeremiah was not this, but he simply intended to say that the people who had been long rebellious against God were already dead, and that it
586Horace, Od. 6:1, — "Delicta majorum immeritus lues, Romane." 587Virgil, Georg., lib. 1, — "Satis jampridem sanguine nostro Laomedonteae luimus perjuria Troiae."