(mane surgens et mittens) dicendo, Convertimini agedum quisque a via sua mala,
JEREMIAH AND LAMENTATIONS
et non obtemperastis mihi:
15. I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me.
15. Et misi ad vos omnes servos meos Prophetas, mane surgendo et mitttendo
(mane surgens et mittens) dicendo, Convertimini agedum quisque a via sua mala, et bonas facite actiones vestras, et ne ambuletis post deos alienos ad serviendum ipsis (ut serviatis ipsis) et habitabitis in terra quam dedi vobis et patribus vestris, et non inclinastis aurem vestram, et non obedivistis mihi.
Here Jeremiah applies the example which he had related; for subjoined is God's complaint, --- that he was less regarded by his people than Jonadab was by his posterity. He then says, Go and speak to the men of Judah, and to the inhabitants ofJerusalem To make the reproof the more effectual, the Prophet introduces God as the speaker. It was therefore God's purpose to convey the reproof to the Jews in his own name, and as it were in his own person. Will ye not receive instruction, he says, so as to obey me? The word {}מוסרmusar, means sometimes ruling or governing, and sometimes correction. But God here no doubt reprehends that madness of the Jews in which they had long hardened themselves, as though he had said,
never think it right to return to a sound mind.'' Since, then, they had been for a long time incorrigible and wandered after their own lusts like unbridled wild beasts, a reproof is here given, as though he had said, ``Will this people be always ungovernably wanton so as never to submit to the yoke?'' And he says, so as to obey me God shews that he required nothing unjust from the Jews, so that a true excuse could be pretended, as though he was too rigid: ``I require only,'' he says,
ye obey me: this is all my severity, for lovely is the rule of meekness which I use towards you. Since, then, I demand nothing but what children ought willingly to render to their fathers without being admonished, how is it that this mederation is so displeasing to you, and can by no means be approved by you?''
It is then added, confirmed have been the words of Jonadab by his children; but my people do not obey me. But as we have said in the last lecture, the Prophet touches particularly on this circumstance, --- that the Rechabites obeyed the command of their father in not drinking wine: this was hard; they did not drink even to that day
But what did God require from his children? only to receive his Law, and not to go astray, as it is here added, after alien gods. There is, then, a contrast between the hard precept of Jonadab and the equity of the Law; for God required nothing from his people except to render him pure worship, he says, They have drunk no wine to this day --- and why? because they obeyed; that is, there was no scruple of conscience to prevent them, but the authority of a man who was dead so far prevailed witIt them, that they willingly gave up the use of wine. ``As then simple obedience, that is, piety or respect for their father, produced such influence on the Rechabites, how is it that I am not heard? for I have spoken,'' he says, ``so that the sin of the people is not excusable on the ground of ignorance.''
JOHN CALVIN
Then he adds, Early rising and speaking Here assiduity and diligence are mentioned. Jonadab only once gave his command to his children; that command, which might have been forgotten, remained perpetually in the hearts of his sons, so that they taught the same to his grandsons. But God commanded what was right not only once, but rose up early, that is, he sedulously anticipated them; for by this metaphor he intimates that he did not wait until after a continued licentiousness they became more addicted to their vices; for we know that those who have for many years been without restraint, are not easily brought into order, but they become habitually refractory. And hence, also, it comes to be necessary to form those from infancy who are to be ruled by us; for if they be allowed to act as they please, their wantonness cannot afterwards be restrained by any laws. God then says, that he rose up early, that is, that he anticipated the Jews, so that together with their milk they might imbibe religion.
He afterwards adds, that he was assiduous in teaching them, rising early and speaking By speaking, he intimates that he had daily repeated the same things, so that forgetfulness might not be pleaded by the Jews as an excuse: I have spoken to you, rising up early and speaking, and ye obeyed me not Then follows an explanation, wthat God had sent the Prophets: the Jews would have otherwise been ready to object and say, that God had never appeared to them. Hence he says, that he had spoken to them by his Prophets. I have sent, he says, and indeed many --- I have sent all my servants, etc.; for if Moses only had commanded the Jews what was right, they might have pretended that the Law was buried and forgotten, and that they had no recollection of what Moses had taught. Hence to meet such evasions, he says shortly, that he had sent all his servants, that is, that he had sent many Prophets, and so many, that he continually proclaimed in their hearing the doctrine of the Law.
He again repeats the words, rising early and sending, so that he never ceased to warn and exhort them. Now they who are otherwise tardy and also refractory, yet become gentle when they are recalled to their duty every day and hour. Since God then thus urged them by his Prophets, their mad obstinacy became more evident when they still refused to obey.
Now follows that easy requirement, which still more aggravated their sin, Turn ye now, every one from his evil way, and make right your doings, (literally, make good)
Here God shews the difference between his Law and the precepts of Jonadab; for he simply required of the Jews what they ought willingly to have done; for had no
Law been written, natural light was sufficient to teach the Jews that it was their duty to obey God; for the law of obedience is so written on our hearts, as a testimony, that no one can justly plead ignorance as an excuse. God then here declares that he required nothing but what nature itself dictated, even that the Jews should repent and form their life according to the rule of obedience; though no Prophet were among them, yet every one ought to have been in this respect his own teacher.
It follows, And walk not after alien gods to serve them This admonition still more clearly proves how moderate was what God required; for he souhlt nothing more than to retain the Jews under his authority and protection, that he might be a Father to them. Jonadab might have demanded obedience from his posterity, and yet have