The Pulpit Commentary — Jeremiah — Volume 1 — Section 548

but to affect conduct. In this they arc an example to all preachers. The preacher's duty is to lead men, not merely to teach doctrines. Still the exposition of truth is necessary to effect this end. 'l'he prophets did not content themselves with simple exhortations to good conduct, These exhortations needed the enforcement of clear conviction, Their authority was not magisterial (a mere command of superior power) nor priestly (an influence of spiritual rank erected on unquestioning faith), but reason- able (the authority of truth seen and felt). Hence their revelations of God and of the futnre. Yet these were all given for a practical end, The preacher should make hi, most abstract expositions of truth point towards some course or conduct. II. PROPHECY IS A CALT, TO REPENTANCE, This urgent call rings through the messages of all the prophets, It was revived by John the Baptist (Matt. iii. 2), adopted by our Lord (Matt. iv. 17) and bis apostles (e.g. St. Peter, Acts ii, 38; and St. Paul, Acts xvii. 30), and by alf great reformers, such as Savonarola, John Knox, John Wesley, etc. 1. Men must be preached to about their own condition as well as about God's will. We want a Divine revelation that we may know ourselves just as much as that we may know God. A large part of the Bible is occupied with revelations of human nature. 2. Together with these revelations there comes the call to turn and change. The result of the exposure of mankind to itself is not satisfactory, This exposure alone is a call to tum from our evil ways. The mere exposure, however, is of little use. A Juvenal is not a Jeremiah. A satirist is not a prophet. There must be the call to a better life, and a declaration of the way to find it. 3. The prophets imply that men not only need to change but can change. 'l'he most fundamental change of heart must be through the influence of God. Yet this is only possible when men freely and willingly turn to him in repentance. 4. The special sin denounced was apostasy from God; the special repentance called for was a return to God, These are always the fundamental elements of sin and repentance. III. PROPHECY IS A VOICE OF w ARNING AND OF PRO?oDSE. Evil is denounced to the impenitent; good is promised to the penitent. '!'bis is the simplest form in which the motives to repentance can be put. But the tracing out of it is not simple. It required an inspired prophet to detect the seeds of ruin in riotous prosperity and the dawning of a day of redemption in the stormy night of adversity. 'l'he prophets not only detect these facts, they discern the principles that govern them. '!'bus they speak for all ages. '!'hey show us how sin is ruinous; how God hns a sure blessedness in store for his faithful children-a blessr,dness which is eternal. Ver. 9.-" Nebuchadrezzar . . . my servant." A strange expression! It is not found in many manuscripts and versions. But it is more likely that dull officious scribes should erase such an" improper" phrase than that any should insert it in the manuscripts and Targum where it is preserved. We cannot suppose that Nebuchadrezzar is called God's servant in consideration of any characteristics of his later career, such as the repentant elate following bis insanity recordccl in the Book of Daniel (iv. 33-37). '!'ho prophecy of Jeremiah belongs to a much earlier period. Nebuchmlrezzar, a heathen, an idolater, entirely ignorant of the religion of the Jews, just appearing as the great conqueror and oppressor, and striking Syria dumb with terror by his victory at Cnrchcmish-this man is called God's servant. The expression is significant. I. Gon's AUTIIORITY EXTENDS TO ALL MANKIND. He iH not the God of tho Jews only, nor of the Christians only, nor of the religious only. Ilo is tho God of heaven au<l earth, the Sovereign and supremo Master of all creatures. \V c talk of the gl)(llcs~ heathen, They may bo living without the knowlc,lge of God, but not without his knowledge of them, his care, his influence. II. Gou OAN USE FOR ms PURPOSES MEN WJIO DO NOT KNOW HIM. Nebuchiulrczzar did not know the true God. Yet he was nn instrument in God's kmds for thu chastise- ment of the Jews. Many a man is unconsciously working out God's will oven when he thinks he is fighting against it. God's purposes aro deeper than our thoughts. III. Gou CAN MAKE nAu MEN DO EIS WILL, Such men do not <lo God's will in themselves, but by doing their own evil will they produce results which fall in with God's larger designs. 0( course this is no justification for their conduct, since our res[Jonsibility tums on Olli motives, not on the unexpected result~ of our couduct. It must not be supposed that God sanctions the wicked passions that drive I\ man tn an  55G THE BOOK 01<' 1'HE l'ROPlIET JEUl!:MIAII. [cu. xx.v. 1-38.