mam ipsorum: et erit cadaver ipsorum in cibum avi (hoc est, avibus) coelorum, (est
JEREMIAH AND LAMENTATIONS
They afterwards hesitated not to violate their promise. We hence see that they were under the power of a diabolical madness, when they disregarded God's judgment. 323
He adds, The princes of Judah and the princes of Jerusalem, etc. He does not here name them as though they were different persons, but he speaks by way of amplifying. He then says that he would punish these chief men, lest they should think themselves to be exempted, because they were superior to others in rank and honor; for we know that those who are elevated in the world are so filled with pride, that they deem themselves as free from all laws. This, then, is the reason why God expressly names the princes and the eunuchs. But he does not mean by the eunuchs those who had been emasculated, as we have stated already in several places. The chief men were called by this name, {}סרסיםserasim. 324
He mentions the princes of Jerusalem, because they were especially proud, on account of their privileges as citizens; for in Jerusalem was the royal residence and the sanctuary of God. But the Prophet declares that their lot would be nothing better than that of the common people, because God would not suffer his holy name to be a mockery and all equity to be violated, and especially the covenant made in his name to be deemed as nothing, and rendered wholly void. At length he names the whole people; whosoever, he says, have passed between the parts of the calf, shall be punished. It follows ---
Jeremiah 34:20
20. I will even give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth.
20. Et dabo illos in manum inimicorum ipsorum, et in manum quaerentium animam ipsorum: et erit cadaver ipsorum in cibum avi (hoc est, avibus) coelorum, (est heterosis numeri) et bestiae (hoc est, bestiis) terrae.
He confirms and explains what he had before said, and expresses how the punishment would be executed, --- that he would deliver them into the hand of their enemies; and he adds, who seek their life, in order to shew that their enemies would not be content with the spoils, or with a moderate punishment, but would be their inveterate enemies, who would not be satisfied until they destroyed them. Now this passage teaches us also that the ungodly are God's scourges, for the punishment he resolved to inflict on the transgressors of his law, he executed through them.
Though then the Chaldeans had another object than to be God's ministers in punishing the Jews, yet they performed God's work as though they were his hired servants, subject to his own will and pleasure. Nor is there a doubt but that their minds had been greatly exasperated against the Jews, so that they shed blood indiscriminately
323The construction of this verse as to "the calf," is various. Our version is that of Junius and Tremelius. It is difficult to understand the Sept., the Targ., and the Vulg. The Syr. is substantially as follows, — 18. And I will make the men who have transgressed my covenant, Who have not performed the words of the covenant, Which they made before me, like the calf, Which they cut in two and passed between its parts, — 19. The princes of Judah, etc. etc. This is the most literal rendering of the passage: the omission of {,{כlike, or as, is not uncommon. --- Ed
324It is rendered "{δυνάστας}, rulers,'' by the Sept., ``eunuchs,'' by the Vulg. and Syr., and ``princes'' by the Targ.
They were the attendants on royalty, not necessarily eunuchs, for Potiphar, who had a wife, was so called. (Genesis 39:7.) They may have acted as judges; and hence perhaps it is, that they are named here with ``the priests.'' --- Ed