Ver. 12.-Incredible calamities. Not only had Jerusalem believed herself invincible, but she had been so long preserved in safety and so signally delivered in extreme danger, as in the Assyrian invasion when Hezekiah was king, that neighbouring nation:; had come to look upon her as secure from harm, and to regard such calamities as those which came in the wake of the Chaldeari invasion as incredible. There are men whose condition in the eyes of the world is as safe as that of Jerusalem w,1s to the kings of the earth, and who nevertheless may fall into a greater ruin than the overthrow of Jerusalem. I. THE CAUSES OF POPULAR DISBELIEF IN APPROACHING CALAMITIES. 1. Self-confidence. Jerusnlem believed herself to be safe. Proud in the favour of Heaven, she scorned to fear danger. This attitude of assurance impressed her neighbours. They thought there must be good ground for such loud bravado, or they did not think but simply acquiesced in the opinion of herself which the boastful city published abroad. Thus does the world often take men at their own estimates of themselves, not troubling to test these 11artial verdicts. 2. Previous security. Jerusalem seemed to bear a charmed. life. She had braved runny a fierce storm. 'l.'he enemy had swept up to her very gates. But; there they had been flung back b_v mysterious interventions of Providence. So the world believes in the pro8perity of the prosperous. She indolently takes for ~n~uted that what has be61 will be, 70 TJIE LAMENTATIONS OF JEREMIAH. [CH, IV, 1-22.
II. THE FOLLY OF l'OPULAR DISBELIEF IN APPROACRING CALAMITil!lS, 1. Insufficient e1•idence.The grounds of this notion nre irrational. It is foolish to tl\lrn people at their self-Yalualion; but it is more foolish for the people thus accepted to take the popular Yoice, which is only the echo of their own vanity, as a justification for it. Ancl when the past security engenders confidence, they who do not know what subsequent changes of circnmstRnces have taken plAce cannot reasonably give security for its con- tinmmce. 2. Ignorance of the real sources ef prosperity and danger, The heathen kings knew not the God of Israel. 'fhey knew nothing of the secret of Jerusalem's ffifety in the days of her prosperity, nor did they see the sure presages of her ruin. ,vorldly men, who do not understand wherein the safety of a soul consists, are poor judJZes of that soul's prospects. III. THE DANGER OF POPULAR DISBELIEF IN APPROACHING CALAMITY. 'l'hough it is foolish it is influential, because it is readily accepted as an agreeable solace to fear. 'l'hus Jerusalem was deluded by the flattery of her neighbours. When there is a ~eneral opinion t.hat all is well it is hard for individual souls to see and feel their <limger. In a condition of worldly ease the prophet of repentance is opposed by the mocking iudifference of popular opinion, a.nd souls are lulled to sleep with a hollow security that says, "Peace, peace," when there is no peace. 'l'he antidote to this dangerous anodyne of conscience must be sought in the Word of God, which speaks of judgment, and warc.s us to flee from the wrath to come for refuge where only safety can be found, not in the flattery of our neighbours, but at the cross of Christ.
Ver. 14.-Blinrlness. The prophets and priests are so dismayed that they wander through the streets of Jerusalem like blind men. No doubt the confused movement of these men as they run to and fro, not knowing whither to turn, is the chief idea in the mind of the poet. But the image of blindness by which he illustrates it is suggestive of the secret of their confusion. They were, indeed, as blind men because spiritual blindness had seized on them. L THE MEN WHO WERE BLINDED. Priests and prophets. 1. Blindness would be least e:rcusable in these men. They were not like the illiterate, nor even like the mass of the laity. Priests were trained in traditional lore, and prophets had access to new fountains of truth. 2. Blindness would be most dan_qerous in these men. They assumed the position of "men of light and leading." 'l'he world was made to believe that whoever else might be in darkness these teachers were fully illuminated. Their blindness was most fatal because they were " blind leaders of the blind." IL THE CHARACTER OF THEIR BLINDNESS. It was spiritual. 'fhese teachers had all their senses and faculties. They could see the standards and chariots and hosts of the invader. They could measure his forces and calculate his movements. 'l'hey had intellectual as well as physical eyesight. But they could not see the hand of God in the whole transaction. 'l'hey failed to discern that moral condition of the nation which had called the jud~ment of Heaven down upon its head. They were quite at sea as to the future. They did not understand the Di vine purpose of the chastisement; and they were helpless when called upon to guide their followers in the great emergency. When the wolf broke into the fold the shepherds were hopelessly confounded. So must it be with all unworthy guides. The moment of need will discover their worthlessness. III. THE CAUSE OF THIS BLINDNESS. Sin (see ver. 13). Priests and prophets had shed the blood of the just. Gross abuse of power and tyrannous violenee were iniquities euough to blunt the spiritual vision of the most gifted. This is one of the most terrible fruits of sin. It always tends to deaden conscience and darken the eye of the soul. We must do riaht if we would see truth. It iH not only sensuality, passion, and gross worldliness th~t debase the soul beyond the power of perceiving higher things, but more spiritual sin1,--pride, bigotry, sell~will, etc.-also blind it. Purity of heart is essential to clearness of vision. IV. THE EFFECT OF THIS BLINDNESS. "They wandered as blind men in the streets,,. Darkness of vision leads to confusion in action. We must see clearly that we may walk straightly. .A confused conscience, will make an uncertain will. Practical truth is not merely a subject !o! discussion in the seclusion of the study. It is a necessary chart to guide our cuurse by. When the seeing and teaching of this is at fault all life ill throwu into helpless disorder. CH, IV. 1-22.] THE LAMENTA'flONS OF JEREMIAH. il