Jeremiah 43:10

Behold, I, —the particle demonstrative and the pronoun are both emphatical, הנני, enni; Behold, I send, he says, to bring Nebuchadnezzar, the king of Babylon, my servant, and will set his throne on these stones We now understand the drift of the whole, even that these stones were thrown into the cement, that God might build up a throne for Nebuchadnezzar. The time, indeed, for building the throne had not yet come; but God’s purpose was to lay the foundations, so that they might be hid until the time arrived. The Prophet, then, built a throne for Nebuchadnezzar, when he cast; these stones into the place of the brick-kiln.

We must now examine each particular in order. God says that he would send to bring Nebuchadnezzar, the king of Babylon. This mission must not be understood otherwise than that of the secret providence of God; for he had no attendants by whom he might send for Nebuchadnezzar, but he called him, as it were, by his nod only. Moreover, this mode of speaking is borrowed, taken from men, who, when they wish anything to be done, intimate what their object is; and then, when they give orders, they issue their commands. This is what earthly kings do, because they can by a nod only accomplish whatever comes to their minds. But God, who needs no external aids, is said to send when he executes his own purpose, and that by his incomprehensible power. And further, God intimates that when Nebuchadnezzar came, it would by no means be by chance, but to take vengeance on the perverse Jews, who hoped for a safe retirement in Egypt, when yet God promised them a quiet habitation in the land of Judah, had they remained there. Then God declares that he would be the leader of that march when Nebuchadnezzar came into Egypt, as though he had said that the war would be carried on under his banner. Nebuchadnezzar did not from design render obedience to God; for ambition and pride led him to Egypt when he came, and for this reason, because the Egyptians had so often provoked him, so that without dishonor to himself he could no longer defer vengeance. It was, then, for this reason he came, if we look to his object. But God declares that he overruled the king as well as all the Babylonians, so that he would arm them when he pleased, and bring them into Egypt, and by their means carry on war with the Egyptians.

For the same reason he calls him his servant; not that Nebuchadnezzar was worthy of so honorable a name, for he had nothing less, as we have said, than a design to serve God; but he is called God’s servant, because he executed what God himself had decreed: for the Scripture sometimes calls even the devils the servants of God; but in strict language, angels and the faithful are alone his servants. Kings and prophets are also, for a special reason, called God’s servants, to whom is committed the authority to rule or to teach. But in this place, as in many other places, the Scripture calls those God’s servants whom he employs to effect his purpose, even when they themselves have no such design. But the Prophet, no doubt, had also in view the Jews, so that they might know that this war was approved by God; for Nebuchadnezzar would not have come except he had been brought there by God.

It then follows, and I will set his throne This, also, is what God claims for himself, even the erecting of the throne of the King Nebuchadnezzar before the palace of the king of Egypt. The king of Babylon, doubtless, thought that the war was carried on through his own efforts and valor, and the courage of his soldiers; moreover, he sacrificed to his own fortune, as heathens use to do; and hence it is said in Isaiah of the Assyrian,

“He will not think so.” (Isaiah 10:7)

But God designed this to be declared to the Jews before the time, that they might then know that the just reward of their obstinacy would be rendered to them, for they were to be taught, as we have said, for their good and benefit. But as they were already inexcusable, it was God’s purpose to shame them more and more, so that they might know that a just punishment would be inflicted on them, because they had so obstinately rejected all the counsel of God.

I will, then, erect his throne on the stones which I have hidden The Prophet here speaks irregularly, now in God’s name, then in his own; but this was not done without reason. We have stated why he introduced God as the speaker, even that he might make the Jews more attentive; for he knew that all his threatenings would be derided except God’s majesty was set before them: but now he connects himself with God, as though he had said that he had nothing apart from God. This is the reason why he said, upon the stones which I have hid God had not hidden the stones, but the Prophet speaks, nevertheless, in the person of God. But, as I have already said, this connection shews that the prophetic word is so connected with the hand and power of God, that when the Prophet speaks, it ought to be counted the same, as though God openly thundered from heaven. And this mode of speaking ought to be carefully noticed, so that we may learn reverently to receive whatever faithful teachers declare in his name, while performing the duties of their office; for they are not to be looked upon as men, for otherwise whatever proceeds from them may be disregarded; but we ought to receive the doctrine proclaimed by their mouth as though God himself had descended from heaven to speak to us.

He afterwards adds, and he shall extend his tabernacle or his tent; for שפריר, shepherir, is taken from a word which means beauty, and properly means here a royal tent. (130) The hebrews do not give this name to the tents of shepherds, but only to those tents which excel in magnificence and splendor, according to what we say in French, Le pavillon du Roy. It now follows —