HOMILETICS. Ver. 1.-Grief for other,. I. THE RIGHT SPmIT m WHICH TO BEGA.RD THE MISERIES OF. OTHER MEN IS ONE OF GRIEF, A less worthy spirit is too common. 1. Self-con- gratulation. The evil condition of others is simply used as a dark background on which to throw out in relief our own superiodty. 2. Indifference-ilia spirit of Cain, which cries," Am I my brother's keeper 1" 3. Vindictiveness. Jeremiah denounced the sins of Israel, and threatened punishment. Yet he regarded these sins with no Pharisaical sternness, and he could not contemplate the punishment of them with indignant satisfaction, Even if men are deserving punishment, that punishment is still pitiable. Sin inclines a good man to sorrow as much as to anger. II. GRIEF FOR THE MISERIES OF OTHERS WILL BE INDUCED BY A TRUE APPRECIATION OF THOSE MISERIES IN A SPIRIT OF SYMPATHY. 1 . .A spirit of sympathy. Jeremiah felt the distresses of his nation as private sorrows. He was a. true patriot. We must feel one with men before we can rightly regard their troubles. 2 . .A true appreciation, of the miseries of men, Sympathy implies knowledge, We do not feel a.right because we do not _take the trouble to inquire into the condition of others. Much apparent hr.rd-hea.rtedness arises simply from ignore.nee-but culpable ignore.nee. True sym- pathy will feel distress for the real evil of others, not only for their transient mooda. It may need to weep over those who foolishly rejoice, and rejoice for those who weep wholesome tears of penitence. Ill. GRIEF FOR THE MISERIES OF OTHERS MAY BE OUR DEST MEANS FOR HELPING THEM, Barren pity is a mockery when active aid is called for. 1. Ilut genuine sympathy is the strongest motive to help. 2. 'Ne can intercede in prayer most effectually when we make the sorrows of others our own. Christ's sorrow for men was an important element in his intercession. 3. Sorrow for others mo.y move them to view their condition in a true light. Tenrs may avail where warnings nre lost. We have no greater motive to repentance than can be furnished by a right feeling of what Christ has suffered through our sin. IV. GRIEF FOB THE MISERIES OF OTHERS IS NOT ALONE SUFFICIENT FOB TIIEffi DELIVERANCE. Jeremiah wept over his nation, yet the threatened desolation was not averted. Christ wept over Jerusalem, but Jerusalem was destroyed. Though God is "grieved" at our sin, we may fall into ruin. llis grief is a strong inducement to repentance, but every man must repent and seek delivernnco for himself.
Vers. 4--8.-Falsehood. L Sm CULMINATES IN UNIVERSAL FALSEHOOD. The intellectual aspect of sin is untruth. Every sin is a lie. The triumph of sin is the overthrow of all truth and trust. II. FALSE RELATIONS WITH GoD LEAD TO FALSB RELATIONS WITH MEN, Religion and morality mutually influence each other. 'l'he worship of a god known to be false develops a life of falseness, The hypocritical service of God is likely to be accompanied by dishonest dealings with men. 244 THE BOOK OF THE PROPHET JEREMIAH. [cu. rx. 1-26.
III. HADITS OF FALSEHOOD ARE FATAL TO HUMAN WELFARE, Society reposes on trust. Commerce is impossible without good faith. Universal distrust must involve social disintegration. 'The state, the family, all mutual organization, mnst then fall to pieces. Falsehood only succeeds by abusing trust; but by so doing it tends to destroy trust; and when it has accomplished this end it will be ineffectual. Universal lying would be 11scless to everybody. IY. FALSEHOOD IS REGARDED DY GoD A8 A PECULIARLY WICKED BIN. For this especially the people must be punished (ver. 9). Deceit amongst men is a sin aaainst God, who is the Truth eternal It is a spiritual sin, a sin most near to the diabolic( (John viii. 34). It is a sin which is peculiarly injurious to the spiritual nature of the sinner, tending to destroy conscience (Matt. vi. 23), It involves both injustice and cruelty towards men.
Ver. 9.-.A visitation of God. I. CIIASTIBEIIIENT 1s A VISITATION OF GoD. The phrase "a visitatiou of God" has been too much confined to calamitous events. God visits us every hour in gentleness and mercy. Still, it is important to recognize that he also comes in chastisement. He comes, does not simply order, but himself executes chastisement. 1. We should recognize the Divine visitation. Outwardly the trouble may have a human origin. The calamities of the Jews arose out of a Chaldean invasion, but the prophets saw above and behind that invasion a Divine purpose. God was in those armies from Babylon. God is in our troubles. 2. '!'his fact should make us dread to incur chastisement. We cannot resist it, for if God is in it, all his might and majesty are there. 3. This fact should make us submit to the chastise- ment when it comes as just and good. Jt.s origin is not Satanic, but Divine. If God is in it he must ever be true to his character; his fiercest anger can never break the bounds of what is just and fair; he must always be ready to show mercy when this is possible (Hab. iii. 2). II. CHASTISEMENT 18 DETERMINED BY THE PERSONAL RELATIONS BETWEEN GOD AND MEN. It is God's soul being avenged. God's vengeance is quite unlike ours; it is never cruel or intemperate; it is always governed by justice and consistent with unchanging love. It is, however, more than judicial punishment. It is an action arising out of personal feeling and determined by our personal offences against God. Sin is more than transgression of Law,-it is ungrateful rebellion against God; and punishment is more than the cold vindication of Law,-it is the result of the provoked anger of God. Such anger is right, for it is not kindness but weakness that allows a father to receive insult from a child unmoved. The greater the love, the greater will be the righteous anger when this is wronged. III. CruSTIBEIIIENT IS NEOEBSITATED BY TSE CONDUCT OF MEN. It is .. for such things .. and "on such a nation." God does not love vengeance. He does not send punish- ment as an arbitrary exercise of sovereignty. Therefore our chastisement is virtually in our own hands. Even after meriting it, we alone are to blame if the full force of the blow falls upon us. For God has provided a way of escape, and offers forgiveneBB to all who repent and submit. Therefore it is foolish for men to complain of their hard lot in falling under the storm of a visitation of God in wrath. IV. THE NECEBBITY FOB CHA.BTIBEMENT HAY BE RECOGNIZED BY OUB COMMON INTELLIGENCE. The text is an appeal to reason, a question which unbiassed minds could answer only in one way. If chastisement is not seen to be reasonable, it must be either (1) because the depth of guilt is not felt, or (2) distorted views of chastise- ment have been entertained. This will be such as befits the offence. V. THE PERSONAL CHARACTBRISTICS OF CIIASTISEMENT INVOLVE PERSONAL ELEMENTS IN REDEMPTION. Hence the necessity for a "propitiation." 'l'hus Christ redeems us by becoming a Propitiation for our sius (1 John ii. 2).