Though the Prophet was discharging his own office, yet he confesses that he was himself perplexed at the vision. It hence appears that God’s counsel was not always made known in everything to the Prophets, but as far as it was expedient. However, the Prophets were not seized with ecstasies like heathen soothsayers, who pretended they were carried away beyond all their senses. There was not then this fanaticism in the Prophets, so that they spoke like sounding brass, or like the ass of Balaam; but the Lord discovered to them what they taught. They were then disciples, so that they delivered faithfully to the people, as if it were from hand to hand, what was committed to them. But the knowledge with which they were endued was not inconsistent with ignorance as to some things; as when the Prophet said, Houses, and fields, and vineyards shall yet be bought, he knew that God promised the restitution of the land and of the people, nor was the vision itself an obscure enigma; but yet the reason was hid from him, and hence the perplexity of which he now speaks; for being astonished at so wonderful a thing, he had recourse to prayer, and confessed that his mind was perplexed. The wonder then of the Prophet proceeded from his ignorance; but that ignorance was not incompatible with prophetic knowledge. For as far as it was necessary, and the office of a teacher required, he no doubt understood the counsel of God; but such was the height or the depth of this mystery, that he was constrained to confess that it was a work of God which surpassed all his thoughts.
We now then perceive how these two things are consistent, — the prophetic knowledge with which Jeremiah was endued, and the ignorance which compelled him to make this exclamation. He knew with certainty what had been shewn to him in the vision, but what was the design and how the work could be done by God, seemed incomprehensible, and hence his astonishment. He therefore says that he prayed: and by this we are taught, that whenever thoughts creep into our minds, which toss us here and there, we ought to flee to prayer. For many increase their anxieties by fomenting them, while they turn themselves to all quarters, and indulge their own thoughts, and weary themselves without any benefit. Whenever, therefore, any anxiety stealthily lays hold on our minds, let us know that the remedy ought to be in due time applied, that is, to pray to God; so that he may relieve us, and not suffer us to sink into the deep, as it usually happens to all who are curious, and give loose reins to their own imaginations.
We now see that the Prophet was greatly astonished, and yet in such a way as not to look for more than what was profitable; but he immediately prayed, that God would make him to understand what grieved his mind. His prayer follows, which, however, does not immediately discover the mind of the Prophet, for he does not shew the purpose of his prayer until he comes to the 25 verse (Jeremiah 32:25). But he seems here to refer to many things unconnected with his subject. His design must be ascertained from the conclusion of his prayer, “O Lord,” he says, “why hast thou bidden me to buy the field which is now in the hand of enemies? the Chaldeans possess it; and thou hast bidden me to throw away my money.” This was substantially his prayer.
But Jeremiah seems to wander and take long circuits when he says, “Thou hast made the heavens and the earth by thy great power and stretched-out arm; nothing is wonderful to thee; thou shewest mercy to thousand generations; thou repayest the iniquity of fathers to their children; thy name is Jehovah of hosts; thou art great in council and excellent in work; thine eyes are open,” etc. These things seem not to belong in any degree to the present subject. But the Prophet’s object, no doubt, was to restrain himself, as it were, by putting on a bridle, so that he might acquiesce in the counsel of God, though it was hid and incomprehensible to him: for if he had immediately rushed into prayer, he might, at the first burst of his feelings, have contended with God; for such is the disposition and character of man, when he suddenly addresses God, that he boils over beyond all moderation. The Prophet then, who well understood that there is no such moderation in men as to judge rightly and calmly of God’s works, set up against himself these fences, and placed, as it were, barriers around him, that he might not take more liberty than what was right. Let. us then know that these high terms in which the Prophet spoke were designed for this end, — that he might produce moderation and humility in himself, so that he might check all those roving thoughts by which men are wont to divert themselves. Let us come now to the words: