Jeremiah 43:10

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. 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 —