Ver. 12.-A seeming imposswility achieved. I. THE VALUE OF A REPUTATION. J<'rusalem had a far-spread reputation for security. It wa.s a reputation, too, which prevailed among those with whom it was desirable it should prevail, namely, the kings of the earth. A reputation for security is to a certain extent an element in security, and what we have to do is to let it have its just value. For instance, in a world where solicitations to e,il abound it is well if those who have all the inclination to tempt us nevertheless say in their hearts that we are beyond such temptations, and therefore it would be mere waste of time to attack us. Jerusalem had probably escaped many sieges through this far-spread feeling. II. THE CAUSES OF THIS REPUTATION, Here is the value of history. A tradition springs up that Jerusalem is impregnable. Failures in attacking it are contrasted wit-r. :;;uccesses in attacking other places. It is not that any particular invader fails, but different nations and different commanders. Furthermore, the people of Jerusalem come to accept what seems an unquestionable privilege. If it has come to be a foregone conclusion among their enemies that their city is impregnable, how much more may they themselves rest in such a conclusion I But what had made this conclusion possible? Vi'as it the position of Jerusalem? No doubt this counted for something, for other walled places beside Jerusalem have had the reputation of being able to defy all attack. The great thing, however, was the purpose of God that Jerusalem should stand against its enemies. To him must be laid the origin of this wide and deep feeling. He who had been as a shield to the individual warrior became as a high and fenced wall to the city. Jerusalem is the contrast to Jericho. Well-defended Jericho can be made to fall without any visible force, and Jerusalem can be made to stand against the most furious accumulations of the heathen. III. THE WORTHLESS1'"ESS OF MERE REPUTATION. Reputation by itself is always to be looked upon with caution. If we would have reputation to be a valuable element in judgment, it must be by asking in whose voice the reputation lies. The voice of the multitude, the voice that takes up a cry and as it were transmits an echo, what is it worth ? The people of Jerusalem had come to rest in the comfortable feeling that their city was reckoned impregnable. Do not let our safety rest in what other people think about us. If our safety is not of God, if it does not rest in trusting him and obeying him, then sooner or later that will happen to us in our life which happened to Jerusalem. The walls of our life will be broken down, our most precious treasures taken away, our hearts made desolate.-Y.
Ver. 13.-Shedding the blood <,f the just. Consider- I. THE THING THAT IS DONE. It is not merely that life is taken away; nor is it even tliat murder is committed. It would be bad enough if even the most wicked of men were maliciously slain-slain, not because of his wickedness, but because of some evil motive on tLe part of the slayer. But here those who are slain. are just men, and slain because they are just. All they needed in order to live on was t-0 fall in with prevailing and popular i1,iyuicies. Instead of this, they set their faces agaiDt!t the multitude that are doing evil. Tiley must, as a matter of necessity to their own conflCiences, say and do things which are a continual exasperation to the wicked. They do nc-t mean to exasperate, they may be in tLe spirit of their life most meek, gentle, and unaffe,;:ted; but all this will avail nothing- the wicked are bound to pick a quarrel with them, even as the wolf in the fable picked a quarrel with the la.rub. And let it be observed that shedding the blood of the just is oo.ly the climax of the persecuting treatmeDt which ilie just must be ready to experience. OIL V, 1-22.] THE LAMEN'fA'fIONS OF JEREMIAH. 79
'l'be wicked are often quite willing to stop short of the climax if they can e-ain their flnde by something lees. Not nil at once do they proceed to the shedding of blood. It ie well for those who, if they be indeed Christi.ms, are assuredly to be reckoned among the just to remember what they have to number 11,mong the possibilities of their P.ndeavour to live a truly righteous life. No mere human civilization will ever secure the just man from the risk of having to lose his life for his righteousness. II. THOSE WHO no IT. Once again, as so often, the prophet and priest stand forth in a shameful revelation. Their life is so contrary to their office. 'l he prophet whosri force should have come from the strong righteousness of his heart within and be directc,l straight against all evil-doers, is found ranging himself with the wicked and making evil put on the semblance of good. And as for the priest, he does holy things with his hands and offers sacrifices for sin, while those whose lives are a continual protest against sin he hates and strives to slay. Not that we must reduce the prophet and the priest here spoken of to the level of vulgar murderers. Doubtless, in many instances, the_v persuaded themselves tbey were right and doing God service. Fanaticism and clnss foeling, where each one blows the flame of his neighbour's zeal, will urge men on to the greatest atrocities. '!'here may be no danger, most likely there will be no opportunity, that we should go as far as these prophets and priests, but we need to guard against having their narrow spirits in our hearts. We may not shed the blood of the just, but nevertheless we way do much to hinder and trouble them.-Y.