18. Faciens (vel, tu facis) clementiam erga mille et rependis iniquitatem patrum (continued)
JEREMIAH AND LAMENTATIONS
in the same strain, he would have said, ``Thou art God, strong and mighty,'' etc., but he says, ``Jehovah of hosts is his name.'' We then see that the Prophet as it were turns aside; and this change of person, as I have stated, proceeded from the vehemence and ardor of his mind. And it often happens to the faithful, that they break off their direct address when they pray, while they contemplate God's works, as displaying, now his power, then his goodness, or his wisdom. The faithful then do not always pray in a continued strain; but as feeling guides them, they now address
God, then they turn aside and blend apostrophes. It follows, ---
Jeremiah 32:19
19. Great in counsel, and mighty in work: (for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:)
19. Magnus consilio, excellens opere; cujus oculi (quandoquidem oculi) tui aperti sunt super vias filiorum hominum ad reddendum cuique secundum vias ejus, et secundum fructum operum ejus.
He goes on with the same subject, for he expresses his wonder and admiration as to God's judgments. he first declares that God is great in counsel and great in work By counsel, he understands the wisdom of God, which not only surpasses all our thoughts, but also absorbs them. And then he mentions the execution of his counsel, which affords evidences of that wisdom which appears to us. By the works of God we learn how great and how unequalled is his wisdom: for that in itself cannot be comprehended, nay, men could not have the least knowledge of it, except it were rendered conspicuous by works. The works of God then through their excellency are evidences of his immeasurable wisdom. For this reason and in this sense the Prophet calls God great in counsel and great in work
He adds, that his eyes are open on all the ways of men By these words he intimates that he is the judge of the whole world, and that whatever men may consult, speak, or do, must come to a reckoning. The meaning is, that the providence of God so extends to all parts of the world, that the works of men cannot possibly be hid from him, and that no one can escape his hand; for after having spoken of God's eyes, he adds, that he may render to every one according to his ways and according to the fruit of his doings
The Prophet then does not speak here of any idle speculation such as ungodly men entertain; for they confess that all things are seen by God, but imagine that he is satisfied with having only this bare knowledge; and thus they deprive him of the dignity and office of a judge. But the Prophet here shews what the end of God's providence is, why God has his eyes open, even that he may at last produce at his tribunal all the sayings and doings of men, yea, their thoughts also. We are further taught by these words that our life cannot be rightly formed, unless we bear in mind
Jehovah is his name, — 19. Great in counsel and mighty in his doings: Who — thine eyes are open On the ways of the sons of men, To give to each according to his ways, And according to the fruit of his doings; 20. Who, etc., etc. "God, the great," etc., is connected with shewing mercy and requiting iniquity. His greatness is in counsel or wisdom, and his power or might is manifested in his doings. The {{הafter doings is the Chaldee for {}וThen his omniscience is referred to, as necessary for carrying to effect his purposes and directing his doings. Here he returns to the second person, and the ``who'' is idiomatic, and the Welsh is exactly the same, Yr hwn y mae dy lygaid, etc.; and the ``Who'' is continued in the Jeremiah 32:20. In saying that each is to have ``according to his ways,'' he intimates what Calvin says, that the children like the fathers are guilty. --- Ed