Vera. 13, 14.-Fourfold troublefrom God. I. THE TROUBLE rs FRO.M GoD. Tb.ls ia the characteristic of it that the writer dwells upon with most concern. 1. We should recognize the Divine origin of trouble. We miss the meaning and purpose of it if we do 8 THE LAMENTA. TIONS OF JEREMIAH. [ OU. I. 1-22,
not see the hand that sends it. Earthly means may be used, as the King of Dabylou was the e.gent for the destruction of Jerus11,lem. But all punishment for sin is inflicted by t.he Judge of 1,in. 2. We should i·emember that trouble from God is most terrible tro,ibk. It springs from the.t most fierce anger, the anger of outmgcd love. It is directed by almighty power and cannot be evaded or resisted. It stops the alleviation of the best con~olations by flowing from the same source from which those consohitiocr would come. ll. We should observe the purpose qf trouble from God. He doth not willingly afflict. If he sends distress it is for an object. What is that object? It may be to puci,;h sin ; then let us search out the sin and repent of it. It may be to wean us from earth ; then let us cease from the idolatry of carnal things. It may be to teach us our weakness; then let us learn humility in our trouble. It me.y be to tre.in us in patience and faith and spirituality; then let these graces have their perfect work. II. THE TROUBLE IS FOURFOLD. It is various in form, touching one in one way and another most in a different way. But for each it is complex. 1. It burns asfire. A.t onco it is felt to be fierce, poignant, and consuming. Thus does God seek to burn the chaff out of us. 2. It catches our feet like a net. God arrests the headlong career of folly with the net of trouble. It flings the heedless man to the ground, entangles his feet, and vexes his feelin~s. But it saves him from rushinp; on to his ruin. We may thank God for the distresses which stop our course when that runs in a wrong direction. 3. It gives 1,s pain a11d faintness like a sickness. Thus e.re we humbled and subdued. The faictness of heart that sorrow brings is the best remedy for headstrong self-will and pride. 4. It burdens like a yoke. The transgressions bound and wreathed by the hand of God press upon the neck of the guilty. Several points in. the image of a yoke may be observed. (1) It is a weight oppressing and wearying; (2) it is a constraint, hindering free action and imposing irksome conditions of motion; (3) it is connected with other impediments; (4) it presses very close upon our person; (5) it is carried about with us wherever we go, burdeaing us in all scenes and all circumstances; and (6) it is so "bound" and" wreathed" that it cannot be shaken off. Nevertheless, this trouble is sent for our good. It will be removed in due time if we repent and ~eek the grace of God in Christ. After it has gone, the relief from the distress of it will heighten the enjoyment of forgiveness.
Ver. 18.-The righteousnus <if God confessed. I. THE BIGHTEOUSNEBB OF GoD AS A FACT. L What it is. In its fulness and breadth it is the goodness of God, bis sinless- ness, his pure and holy character. But it has characteristics of more special impor- tance. Righteousness in God is conformity with truth, justice, and honour. It means that God bas no subtle double-dealing, but acts in perfect integrity. He moves in straight lines. Further, it means that God is fair to all, doing, if not the same thing to each. which wonld often be unjust, that which is fitting for every one. It also includes God's regard for the standard of right in his government, his care to make his creatures righteous, e.nd his determination to check all unrighteousness. 2. Why we are to believe in it. It is declared most forcibly by those who know God best. Sceptical strangers may doubt it; but they who have entered into the presence of God, whether fa holiness or in inspiration, alike agree in testifying to the righteousness of God. The deeper our Christian experience the more shall we be brought to admit this great truth. II. THE RIGHTEOUSNESS OF GoD aIDDEN UNDER A CLOUD. There are times when it is hard to say from our hearts, "The Lord is righteous." Doubts and difficulties should be boldly faced, for God cares for no lip-service of unbelieving flatterers. 1, Trouble darker.s our vision <if the rightwusness of God. We fail to see the object of the storm while the da:kcess of it lowers over us. It seems to be greater than it is, and more than just, becailSC we cannot take a fair view of it. 2. Our own trouble seems to be out of '[11'oporlfon to that of other peopl,e. We feel the full weight of our own burden; our neighbour's burden is seen at a distance, and then only seen, not felt. In her grief Jeru- salem feels that she is visited with a strange pre-eminence of sorrow. Never was sorrow equal to ners (see ver. 12). This appears to be unjust. 8. Owr trouble looks more than we deserve. So we think till we see our sin. To the impenitent God must often seem unjust. 4. G'od has many purposes in wrrow that are unhrwwn tom. Therefore we fail to see the justice of the blow. But part of the discipline of trouble depends on our OH. I. 1-22.] 'fHE LAMENTATIONS OF JEREMIAH.
ignorance of Ha end. If we knew whither it was leading us we should not be led. Darkness is necessary for the training of faith. III. 'l'IIE RIGHTEOUBNEBB OF Goo CONFESSED. 'fhis is grand I In the midst of wailin:,; and weeping Jerusalem confesses that the hasd that dealt the blow was right. 1. Faith is requisite for this confession. The righteousness cannot be seen; it is still shrouded in darkness. But faith holds to it. Thus we must use in the darkness the knowledge which we have won in the light. 2. Penitence is also necessary for this cr,n- fession. When we confess our guilt we are ready to confess God's righteousness, but not till then. Even Job had to abhor himself and repent in dust and ashes in order to see the righteousness of God (Job xlii. 6).