---

We may take it that this one question, "Where is the word of Jehovah?" stands for a great deal in the way of taunt, The appeal to God, with which the prophet follows up the mention of this question, shows how much he felt the attacks made upon him. It would be too much to say that he did not expostulate with his enemies upon their injustice; but evidently his great resort was to the God who had sent him. If men perversely attributed to him daring imposture and bitter malignity, he could do nothing but fall back on God's knowledge of his course and motives. Four points are noticeable.

I. HIS OFFICE AS A PROPHET WAS NOT THE RESULT OF DISCONTENT WITH A PREVIOUS OCCUPATION. He had not hastened from being a shepherd. He was perfectly willing to have continued as a shepherd at Anathoth. It was not he who, looking out on the larger world, had wished to become conspicuous on a busier scene. He left his sheep because God had called him, as he called Moses, David, and Amos. It is true that, if a prophet would do his work ex animo, he must choose it; but first of all he must be chosen. It must be made perfectly plain to him, in a sober, wakeful moment, when all the faculties of life are collected, that he, and not some other person, was called to this work; to this work, and not to some other work. The office of a prophet, with all its toils, sufferings, perils, and temptations, was assuredly not an office to be grasped at. It needed that one should count the cost. We are not told much of the earlier history of the prophets, but some of them, at least, must have known long periods of discipline. For Jeremiah to say that he had not hastened to be a prophet really means that he had gone into the work with great deliberation, slowly and steadily following where God slowly and steadily walked before him. There is no haste in God's dealings, though in crises there may be suddenness and rapidity of action; and therefore there can be no haste with those who are the instruments and messengers of God's dealings.

II. THE REPUDIATION OF EVERYTHING LIKE PERSONAL MALIGNITY. He was compelled to speak of a calamitous day, but he spoke as one whose inexpressibly painful duty it is to break bad news. Moreover, it was bad news which concerned him as much as every other member of the nation. He was' not a mere outsider, looking on with pity at events which did not concern him individually. The calamities of his native land, although he might be free from their worst effects, could not leave him altogether unsmitten. Doubtless there were moments when he, like Paul, could have wished himself accursed for his brethren's sake. His feelings when he had to speak of impending calamities would be of the same kind (not, of course, so pure and intense) as those which Jesus had when he apostrophized Jerusalem, rushing to its fall, and careless about the things which made for its peace. Terrible truth may be spoken very tenderly and beseechingly. Juries find verdicts condemning to death, and judges pass the corresponding sentences, which they would all of them gladly escape if fidelity to truth and duty left an open way. That tenderness which shirks duty because of present, pain and difficulty, often proves in the end to be the worst of cruelty.

III. THE WORDS OF THE PROPHECIES ARE EXPRESSLY ATTRIBUTED TO GOD. It is a natural course to hold a man responsible for all that comes from his lips. The prophet could not escape this responsibility. It was not his to complain that his auditors challenged him as the constructor of these unpalatable speeches. If they looked to him, he in turn did the wise thing, the only thing that could be done - he looked to God. He was able to do this because he had been faithful. He had not garbled or mutilated his message to make it more tolerable. He understood perfectly well what, nevertheless, many fail to understand, that truth depends, not on what men are able to understand, but on what God clearly reveals. The prophet was in no manner of doubt as to the authority by which he spoke. Looking back and reviewing his utterances, he was perfectly sure that he had not confused his own thoughts with the commanded words of Jehovah. If what God reveals for us to speak, we speak; and if what he reveals for us to believe and act upon, we do believe and act upon; then with the utmost confidence we can go to him for support and defense. What could Jeremiah have done in his extremity if he had not been conscious of his fidelity as a prophet of God?

IV. GOD KNEW THE TRUTH OF ALL THAT THE PROPHET WAS ASSERTING. "Thou knowest." God knew his servants heart; knew the sincerity and simplicity of his service. It was of no use arguing with men. Either they were unable to discern how true and apposite were his words, or, discerning, they were not willing to make a corresponding acknowledgment. But where men were ignorant God had perfect knowledge; where men were indifferent God showed the deepest interest. Hence the prophet could look to him confidently for continued support and ample vindication. Rightly considered, there is nothing revengeful or merely personal in ver. 18. We may well believe that the prophet's great anxiety was that the truth of Jehovah should be honored, even though it might be by terrible judgments upon despisers and unbelievers. - Y.

---

---

KJV: As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee.

WEB: As for me, I have not hurried from being a shepherd after you; neither have I desired the woeful day; you know: that which came out of my lips was before your face.