When the prophet adds: "and the ill day I desired not," some think that he means the day when he surrendered to the Divine calling, and accepted his mission. But it seems to suit the context better, if we understand by the "ill day" the day of wrath whose coming was the burden of his preaching; the day referred to in the taunts of his enemies, when they asked "Where is the word of Iahvah?" adding with biting sarcasm: "Prithee, let it come to pass." They sneered at Jeremiah as one who seized every occasion to predict evil, as one who longed to witness the ruin of his country. The utter injustice of the charge, in view of the frequent cries of anguish which interrupt his melancholy forecasts, is no proof that it was not made. In all ages, God's representatives have been called upon to endure false accusations. Hence the prophet appeals from man's unrighteous judgment to God the Searcher of hearts. "Thou knowest; the utterance of my lips (Deut. xxiii. 24) before Thy face it fell": as if to say, No word of mine, spoken in Thy name, was a figment of my own fancy, uttered for my own purposes, without regard of Thee. I have always spoken as in Thy presence, or rather, in Thy presence. Thou, who hearest all, didst hear each utterance of mine; and therefore knowest that all I said was truthful and honest and in perfect accord with my commission.
If only we who, like Jeremiah, are called upon to speak for God, could always remember that every word we say is uttered in that Presence, what a sense of responsibility would lie upon us; with what labour and prayers should we not make our preparation! Too often alas! it is to be feared that our perception of the presence of man banishes all sense of any higher presence; and the anticipation of a fallible and frivolous criticism makes us forget for the time the judgment of God. And yet "by our words we shall be justified, and by our words we shall be condemned."
In continuing his prayer, Jeremiah adds the remarkable petition, "Become not Thou to me a cause of dismay!" He prays to be delivered from that overwhelming perplexity, which threatens to swallow him up, unless God should verify by events that which His own Spirit has prompted him to utter. He prays that Iahvah, his only "refuge in the day of evil," will not bemock him with vain expectations; will not falsify His own guidance; will not suffer His messenger to be "ashamed," disappointed and put to the blush by the failure of his predictions. And then once again, in the spirit of his time, he implores vengeance upon his unbelieving and cruel persecutors: "Let them be ashamed," disappointed in their expectation of immunity, "let them be dismayed," crushed in spirit and utterly overcome by the fulfilment of his dark presages of evil. "Let Thou come upon them a day of evil, And doubly with breaking break Thou them!" This indeed asks no more than that what has been spoken before in the way of prophecy—"I will repay the double of their guilt and their trespass" (xvi. 18)—may be forthwith accomplished. And the provocation was, beyond all question, immense. The hatred that burned in the taunt "Where is the word of Iahvah? Prithee, let it come to pass!" was doubtless of like kind with that which at a later stage of Jewish history expressed itself in the words "He trusted in God, let Him deliver Him!" "If He be the Son of God, let Him now come down from the cross, and we will believe on Him!"
And how much fierce hostility that one term "my pursuers" may cover, it is easy to infer from the narratives of the prophet's evil experience in chaps. xx., xxvi. and xxxviii. But allowing for all this, we can at best only affirm that the prophet's imprecations on his foes are natural and human; we cannot pretend that they are evangelical and Christ-like.[77] Besides, the latter would be a gratuitous anachronism, which no intelligent interpreter of Scripture is called upon to perpetrate. It is neither necessary to the proper vindication of the prophet's writings as truly inspired of God, nor helpful to a right conception of the method of revelation.
[X.]
THE SABBATH—A WARNING.
Jeremiah xvii. 19-27.
"Thus said Iahvah unto me: Go and stand in the gate of Benjamin, whereby the kings of Judah come in, and whereby they go out; and in all the gates of Jerusalem. And say unto them, Hear ye the word of Iahvah, O kings of Judah, and all Judah, and all inhabitants of Jerusalem, who come in by these gates!