Here the promptitude of Baruch is commended, for he did not disobey God's Prophet, but willingly undertook the office deputed to him. His office, as we have said, was not without danger. As then his message was by no means popular, but on the contrary very disagreeable, hence is seen the devotedness of Baruch. He made no refusal, for he knew that this burden was laid on him for some purpose. Jeremiah then says, that he did as he had been commanded, and read in the Temple the words of Jehovah.¹ He calls them a little farther on the words of Jeremiah, but the same thing is meant; for as God is, as it were, represented by his ministers, so he often transfers to them what belongs peculiarly to himself. (Romans 2:16; 16:25; 2 Timothy 2:8) That is called the doctrine of Jeremiah, which yet, properly speaking, has no other author but God. So Paul called that Gospel, of which he was the preacher and witness, his Gospel; and yet he himself had not devised the Gospel, but had received it from Christ, and faithfully delivered it as from his hand.

We ought, therefore, to notice this mode of speaking, which occurs everywhere in Scripture, -- the same thing is ascribed to God and to his servants. Thus we find what may seem strange, -- the Apostles are said to forgive sins, they are spoken of as bringing salvation; but the reason is, because they were ministers of God's grace, and exhorted men in Christ's name to be reconciled to God. They then absolved, because they were the testifiers of absolution. So also the words which God dictated to his servant were called the words of Jeremiah; yet, properly speaking, they were not the words of man, for they did not proceed from a mortal man, but from the only true God. It follows --