It is, then, certain that our life can never be in the hand of men, for God is its faithful keeper; but Jeremiah said, after a human manner, that his life was in their hand; for God’s providence is hidden from us, nor can we discover it but by the eyes of faith. When, therefore, enemies seem to rule so that there is no escape, the Scripture says, by way of concession, that we are in their hands, that is, as far as we perceive. We ought yet to understand that we are by no means so exposed to the will of the wicked that they can do what they please with us; for God restrains them by a hidden bridle, and rules their hands and their hearts. This truth ought ever to remain unalterable, that our life is under the custody and protection of God.
We now, then, see in what sense Jeremiah regarded his life as in the hand of his enemies, not that he thought himself cast away by God, but that he acknowledged that loosened reins were given to the wicked to rage against him. But we must at the same time bear in mind why he said this; after having conceded that his life was in their hand, he adds, yet knowing know ye, that if ye kill me, ye will bring innocent blood upon yourselves. fE163 But he had said before that they might do what seemed them good and right.
fE164 Good and right here is not to be taken for a judgment formed
according to the rule of justice, but for a sentence formed iniquitously according to their own will. This is a common mode of speaking in Hebrew. Jeremiah then testifies that he was not solicitous about his life, for he was prepared to offer himself, as it were, as a sacrifice, if the rage of his enemies should go so far. But in warning them to beware of God’s vengeance, his object was not his own safety, but it was to stimulate them to repentance. He then plainly says that he did not fear death, for the Lord would presently shew himself to be his avenger, and that his blood also would be so precious in the sight of God, that the whole city, together with the people, would be punished, were they to deal unjustly with him.
But let us attend to what follows, even that God had sent him. He now takes this principle as granted, that it could not be that God would forsake his servants, to whom he has promised aid when oppressed by the
ungodly. God, indeed, ever exhorts his ministers to patience, and he would have them to be prepared for death whenever there is need; yet he
promises to bring them help in distress. Jeremiah then relied on this promise, and was thus persuaded that it could not be that God would forsake him; for he cannot disappoint his people, nor forfeit his faith
pledged to them. As, then, he was fully persuaded of his own calling, and knew that God was the author of all his preaching, he boldly concluded that his blood could not be shed with impunity. All faithful teachers ought to encourage themselves, for the purpose of discharging strenuously the duties of their office, with this confidence, — that God who has
committed to them their office can never forsake them, but will ever bring them help as far as it may be necessary. It now follows, —
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EREMIAH26:16
16. Then said the princes and all the people unto the priests, and to the prophets, This man is not worthy to die: for he hath spoken to us in the name of the Lord our God.
16. Et dixerunt principes et universus populus sacerdotibus et prophetis, Non est viro huic judicium mortis; quia in nomine Jehovae Dei nostri loquutus est nobis.
Jeremiah shews here that the sentence pronounced on him by the priests and false prophets was soon changed. They had indeed heard him, and had given some appearance of docility, as it is the case with hypocrites who for a time attend; but they exasperated themselves against God, and as their minds were previously malignant, they were rendered much worse by hearing. So it happened to the priests and false prophets, and in their blind rage they doomed the holy Prophet to death. He now says that he was acquitted by the princes and the king’s counsellors, and also by the votes of the people. The people had, indeed, lately condemned him, but they had been carried away by the vain pomp and splendor of the priests and prophets; when they saw these so incensed against Jeremiah, they could not bring themselves to inquire into the cause. Thus the common people are always blinded by prejudices, so that they will not examine the matter itself. So it was when Jeremiah was condemned. We have said that the people were of themselves quiet and peaceable; but the prophets and priests were the farmers, and hence it was that the people immediately gave their consent. But in the presence of the princes they went in a contrary direction.
This passage, in short, teaches us how mischievous are rulers when there is no regard had for equity or justice; and it also teaches us how desirable it is
to have honest and temperate rulers, who defend what is good and just, and aid the miserable and the oppressed. But we see that there is nothing steady or fixed in the common people; for they are carried here and there like the wind, which blows now from this quarter and then from that.
But we must notice this clause, that Jeremiah was not worthy of death,
fE165
because he had spoken in the name of Jehovah. They thus confessed, that whatever came from God ought to have been received, and that men were mad who opposed the servants of God, for they hurried themselves headlong into their own destruction.
We may hence deduce a useful truth, that whatever God has commanded ought, without exception, to be reverently received, and that his name is worthy of such a regard, that we ought to attempt nothing against his servants and prophets. Now, to speak in the name of Jehovah is no other thing than faithfully to declare what God has commanded. The false prophets, indeed, assumed the name of God, but they did so falsely; but the people acknowledge here that Jeremiah was a true prophet, who did not presumptuously thrust in himself, nor falsely pretended God’s name, but who in sincerity performed the duties of his office. It follows, —
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