effect nothing against the Chaldean power; and, to the
_unprejudiced_ eye, it was as obvious that the Egyptians could not help
him; and even had it been possible, he would only have changed masters.
But, according to the counsel of God, who takes away the understanding
of the wise, these political reasons, obvious though they were, should
not exercise any influence upon him, because his obdurate heart
prevented him from listening to the religious arguments which Jeremiah
brought before him. _Melancthon_ (opp. ii., p. 407 ff.) points it out
as a remarkable circumstance that, while other prophets, _e.g._,
Samuel, Elisha, Isaiah, exhort to a vigorous opposition to the enemies,
and, in that case, promise divine assistance, yea that, to some extent,
they even took an active part in the deliverance, Jeremiah, on the
other hand, always preaches unconditional submission. The issue, which
is as different as the advice, shows that this difference has not, by
any means, its foundation in the persons, but in the state of things.
The seventy years of Chaldean servitude were irrevocably decreed upon
Judah; even the exact statement of years, which else is so uncommon in
reference to the fate of the covenant-people, shows how firm and
determined was that decree. They had altogether, and more fully than at
any other time, given themselves over to the internal power of
heathenism; according to a divine necessity, they must therefore also
be given over to the external power of the heathen, both for punishment
and reform. God himself could not change that decree, for it rested on
His nature. Hence, it would be in vain though even the greatest
intercessors, Moses and Samuel, should stand before Him, Jer. xv. 1 ff.
Intercessory prayer can be effectual, only if it be offered in [Pg 368]
the name of God. But if such were the case, how foolish was it to rebel
against the Chaldean power; to attempt to remove the effect, while they
allowed the cause to remain; to stop the brook, while the source still
continued to send forth its waters. It would have been foolish, even if
the relative power of the Jews and Chaldeans had been altogether
reversed. For when the Lord sells a people, one can chase a thousand,
and two can put ten thousand to flight (Deut. xxxii. 30). But the
shepherd of the people had become a fool, and did not enquire after the
Lord. He could not, therefore, act wisely; and the whole flock was
scattered, Jer. x. 21. Jehoiakim rebelled