The Pulpit Commentary — Jeremiah — Volume 1 — Section 184

Mnn is not sent out on a vague quest, with nothing to guide and to limit him. If he will look where God points, and ask the questions which God puts into his mouth his quest will soon be at an end. The right path is indicated by infallible signs. It is the ancient one; the way which began to be trodden, not one or two generations back, but as far back 11s the record of human relations extends. The right way is older than the wrong. The way appointed for the first progenitors of mankind, when they stepped out where none had been before them, is the way for us. As to essentials, Christ points out no different way from that which Adam was set to travel. Adam's path was to be the path of strict attention, so that he might understand God's will ; of strict obedience in doing the will when understood; and of perfect trust in God, feelin" that his commandments for his dependent and finite creatures were the best, eve~ though reasons for them might not be given. The most ancient of all paths pre- scribed for men is that of a willing handing over of one's lifo to the will of that wise, loving, and holy One who is supreme. All that Christ has told us, all he has done for us, is for the purpose of leading us into an effectual compliance with the requirement. Does not the experience of Enach show that the right path is an ancient one? What more can be said of the most devoted Christian, rich in all the resources of grace, than that he has walked with God? What else can there be but true good and rest undisturbed when one is under the immediate influence of that God whose own peace knows not the slightest invasion amid all the commotion of the universe ? Real rest, a rest to the heart, was wanted by these people of Israel, and all that was so much wanted would surely come if only the ancient paths were found and once more frequented.-Y. Ver. 20.-Sweet and fragrant things made abominable to God. I. OBSERVE THE TROUBLE WHICH MEN WHO ARE REALLY UNGODLY MAY TA.KE IN CONNECTION WITH REI.JGION. Real religion means, of course, a great deal of trouble and self-denial, watchfulness and prayer. But when there is only the appearance of religion, there may also be much trouble, considerable time may be appropriated, and there may be con- siderable expenditure of money. So it was here. Materials for holy service were brought from a far country, and, being probably expensive in themselves, they would become more expensive still by the distance they had to be brought. Tlie expense would also look greater because it was on articles which were not manifestly a necessity of !Uo. Men must spend money for food and raiment and a roof to shelter them, and out of the money so spent they plainly got something; but here, in return for all the trouble and cost of getting the incense, etc., to Jerusalem, there is a very plain intima- tion that the offering of it does not effect the slightest good, does not in the least improve the position of those who offer. And this very rejection by Jehovah makes us see more clearly the trouble these people took. For we may be sure that the word through Jeremiah would not stop them in their offerings, useless as they were. The less there is of intelligent and pure devotion in religion, the more there is of super- stitious, terrified clinging to habitual outward forms; and the same kind of llction con- tinues still, in many ways and in all communions. People without any real love to God in their hearts, or real submission to him, go through n great deal in the way of forms and cere.monies, and delude themselves with the notion that somehow they will be the better for it all. II. OBSERVE THE CERTAINTY THAT TFIIB TROUDl,E IS ALL IN VAIN. Those who bring the offerings are not left in even the slightest doubt. They have not the excuse of being able to say that in some way or other, which they do not understand, there will come a benefit out of their offerings. '!'here is a refusal in tho most decide(\ and solemn way. Although these gifts may find their way into the house of God, and the altar itself be used in connection with them, they are not therefore acceptc,I. They are just as much refused as a gift would be if the bringer of it had tho door of the house where he brought it slammed in his face. III. THE REASON OF THE REFUSAL. Though not here expressed, the reason, from what is said elsewhere, is perfectly plain. These gifts, sweet and fragrnnt o.s they arn in themselves, become an insult because of the men who bring .them. Growing in their natural place, they play their part in adding to the beauty and perfume of God's world; but now the fragrant has become as it were stinking, because of the ucfilccl hmuls through which it has passed. What mer. bring to God they must bring with cle:rn  1S2 THE BOOK OF THE PROPH~'l' JEREMIAH. [en. VI. 1-30.