1. The Prophet directeth Gods speech to the Israelites, while they remained the people of the Lord, not clean cast off, and thereupon setteth out the mere relation betwixt God and them, to aggravate their •in the more. For hereby it appeareth, that they were as an adulterous wife, which had on her part broken the matrimonial bond, and thereby provoked God to break the covenant on his part. Thus the cause of abrogating that covenant is by the Prophet declared to be on their part. But the Apostle speaking of the covenant abrogated after their rejection, sets down the effect thereof, which was, that God regarded them not. He would not any longer show himself an husband unto them. Thus in regard of the different times, wherein the Prophet and Apostle wrote, that which by the former is declared to be deserved on the peoples part, is by the latter showed to be executed on Gods part. One sets down the cause, or provocation: the other, the effect or execution of one and the same thing. Thus there is no contradiction in the Apostles words to that which the Prophet had said, but a manifestation of that which the Prophet intended, to be accomplished.
2. Some read the Prophets words interrogatively thus, Should I have continued an husband unto them? So it is in the margin of our English Bible. Thus is God brought in as casting off all further care of them, and not regarding them, as the Apostle expresseth it. The Prophet speaks to the rebellious people themselves: and therefore sets down the mind of God with a kind of indignation interrogatively. But the Apostle speaketh of a people that had received their doom and punishment: and therefore expresseth it more plainly and clearly.
3. The word used by the Prophet and translated, gI was an husband, is a verb, and signifieth also, hto have dominion. So it is translated, 1 Cor. 4. 22. Thus doth the vulgar Latin, and sundry others ancient and later interpreters of the Prophet Jeremiah take it in that place. Now to have dominion is sometimes taken in the worser part, namely, to keep them under in a kind of slavery over whom they have dominion, and to trample upon them: so is that word used, Isa. 26. 13. and such are apparently not regarded.
1. The Prophet directeth Gods speech to the Israelites, while they remained the people of the Lord, not clean cast off, and thereupon setteth out the meer relation betwixt God and them, to aggravate their •in the more. For hereby it appeareth, that they were as an adulterous wife, which had on her part broken the matrimoniall bond, and thereby provoked God to break the covenant on his part. Thus the cause of abrogating that covenant is by the Prophet declared to be on their part. But the Apostle speaking of the covenant abrogated after their rejection, sets down the effect thereof, which was, that God regarded them not. He would not any longer shew himself an husband unto them. Thus in regard of the different times, wherein the Prophet and Apostle wrote, that which by the former is declared to be deserved on the peoples part, is by the latter shewed to be executed on Gods part. One sets down the cause, or provocation: the other, the effect or execution of one and the same thing. Thus there is no contradiction in the Apostles words to that which the Prophet had said, but a manifestation of that which the Prophet intended, to be accomplished.
2. Some read the Prophets words interrogatively thus, Should I have continued an husband unto them? So it is in the margin of our English Bible. Thus is God brought in as casting off all further care of them, and not regarding them, as the Apostle expresseth it. The Prophet speaks to the rebellious people themselves: and therefore sets down the mind of God with a kind of indignation interrogadvely. But the Apostle speaketh of a people that had received their doome and punishment: and therefore expresseth it more plainly and clearly.
3. The word used by the Prophet and translated, gI was an husband, is a vebb, and signifieth also, hto have dominion. So it is translated, 1 Cor. 4. 22. Thus doth the vulgar Latine, and sundry others ancient and later interpreters of the Prophet Ieremy take it in that place. Now to have dominion is sometimes taken in the worser part, namely, to keep them under in a kind of slavery over whom they have dominion, and to trample upon them: so is that word used, Isa. 26. 13. and such are apparently not regarded.
- g[Greek or Hebrew]〈non-Latin alphabet〉
- h[Greek or Hebrew] cum [Greek or Hebrew] vel [Greek or Hebrew] significat dominare.〈non-Latin alphabet〉 cum 〈non-Latin alphabet〉 vel 〈non-Latin alphabet〉 significat dominare.
