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This is a fuller application of the Prophet’ doctrine; for he had said generally before, that the people were in God’ hand as the clay is in the hand of the potter; but he adds here what is more popular or comprehensive, — that all men are in the hand of God, so that he now favors one nation with his blessing, and then deprives them of it, and that he raises up those whom he had previously brought low.
I have said that this part of the doctrine is more popular or comprehensive, for he refers to repentance. When Paul adduced this similitude, — that we are in the power of God as the clay is in the hand of the potter, he spoke not in so popular a manner: for he did not speak of repentance, but ascended higher and said, that before the world was created, it was in God’ power to determine what he pleased respecting every individual, and that we are now formed according to his will, so that he chooses one and rejects the other. Paul then did not refer to faithfulness nor to repentance, but spoke of the hidden purpose of God, by which he has predestinated some to salvation and some to destruction. (Rom_9:21.) Isaiah also seems to have had the same thing in view; for he says only,
“ to them who rise up against their Maker.”
(Isa_45:9.)
Cannot I determine, saith God, with regard to men, as the potter, who forms the clay as he pleases? We must then maintain this principle, — that men are thus formed according to God’ will, so that all must become mute;. for uselessly do the reprobate make a clamor, object and say, “ hast thou formed us thus?” Has not the potter, says Paul, power, etc.? This is what must be said of God’ hidden predestination.
But Jeremiah here accommodates his doctrine to the people, that he might shew, that God had by a gratuitous covenant cliosen and adopted the seed of Abraham in such a way, that he could still repudiate the unworthy, even all those who despised so great a favor.
We now see the various applications of this doctrine; God determined, before the creation of the world, what he pleased respecting each individual; but his counsel is hid, and to us incomprehensible. There is here a more familiar application made, — that, God at one time takes away his blessings, and that at another he raises men as it were from death, that he might set them on high, according as he pities those who truly and from the heart turn to him, or is offended with the ingratitude of such as reject his offered favors.
Hence he says, Suddenly will I speak against a nation and against a kingdom, to pull down, to root up, or to extirpate, and to destroy. By saying suddenly, he reminds the Jews of their origin; for what was their condition when the Lord stretched out his hand to them, and brought them from that wretched bondage in which they lived? as though he had said, “ from whence God raised you, and then acknowledge that he raised you in a wonderful manner and beyond human expectation; for in the same day ye were of all the most miserable, and of all the most happy; one night not only brought you from death into life, but carried you from the deepest abyss above all earthly happiness, as though ye rode on the clouds.” God then suddenly spoke. (194)
But he refers also to punishment; God speaks of a nation and of a kingdom, to do it good; and he speaks again, in order to pull down, to destroy a nation and a kingdom. How then comes it, that they who seem for a time to flourish and to be most happy, suddenly perish? Because God punishes men for their ingratitude. And how comes it, that they, who were trodden under foot by all, suddenly rise? Because the Lord pities them.
(194) “ length,” or finally — πέρας, is the Septuagint; “” theVulgate; but the Targum renders the word here, “ one time,” and in ver. 9, “ another time;” and this seems to be the meaning of רגע, when repeated, as it is here. Let it be so rendered, and let the future verb which comes after it be viewed as present, which is often the case in Hebrew, and the whole passage may be literally rendered, without giving an unusual meaning to the copulative, ו, —
7.At one time I speak of a nation and of a kingdom, In order to pluck up and to pull down and to destroy
8.And that nation returns from its evil, Against which I had spoken, And I repent of the evil Which I had thought of doing to it:
9.And at another time I speak of a nation and of a kingdom, In order to build and to plant; And it doeth evil in mine eyes, So as not to hear my voice; And I repent of the good Which I had spoken of doing to it, or of making good to it.
The whole is a striking narrative of God’ dealings with nations and kingdoms. — Ed.