The Pulpit Commentary — Jeremiah — Volume 1 — Section 258

sider and understand what he has done. God calls not for mere credulity from any of us; he asks for no rnere blind faith; but it is to a "reasonable service" he summons us, and this reasonableness he would have us consider and "understand." "I speak as to wise men; judge ye what I say:" such is his appeal. IV. AND WHEN THEY HAVE "UNDERSTOOD" THE RIGHTEOUSNESS OF Goo THEY ARE TO " DECLARE " IT. There is no greater service that can be rendered than " to vindicate the ways of God to man ; " to "commend the truth to every man's conscience in the sight of God." The believer is established, the waverer brought to decision, the sinner -like as Felix, when Paul "reasoned of righteousness and judgment "-is made to tremble, the scorner and the atheist are silenced. V. 'l'HE EFFECTS OF TilAT VERDICT WILL DE VARIED. ]. It will strike terror to the hearts of the enemies of God; for it will rob them of the comfort they had in regardinu God's judgments as unjust. Even this "drop of cold water" they may not have. 2. It will give great peace of mind to all beholders of God's strong rule; for it will show that his rule is not strong and supreme alone, but absolutely righteous. 3. It will make God's people "sing unto the Lord a new song," because " he cometh to judge the earth " (Ps. xcvi.). It will assure them of the triumph of righteousness, and the utter impotency and impermanency of wrong. But let each one ask himself, "How will that verdict affect me 1 "-C. Ver. 14.-Hereditary sin real sin. God here declares that he will punish those who have walked "after Baalim, which their fathers taught them." Therefore the fact of their having been trained in this sin by their fathers is not held to acquit them of guilt in what they do. Their sin, though hereditary, is real. I. Tms BEEMB UNJUST. It has often been objected to that because the fathers ate sour grapes the children's teeth should be set on edge (Ezek. xviii. 2). Why should I be punished for another's man's sin? II. BuT IT IS THE DIVINE LA w. The sins of the fathers are visited· on the children. "By the offence of one all men were made sinners" (Rom. v. ). And in daily life how perpetually we see this law in ruthless operation !-children punished in health, fortune, character, reputation, in mind, body, and soul, all through their fathers' sin. '!'hey walk in the ways of Baalim because their fathers taught them. And yet, unjust though their punishment may appear- 1II. CONSCIENCE ENDORSES IT. Who knows how much of that strong passionate nature which led David into such dreadful sin may have been inherited? Indeed, he says, "Behold, I was shapen in iniquity," etc. (Ps. Ii.). But this does not hinder him from taking all the blame of his sin upon himself. All the way through we hear his confession-" my sin," "my transgression," "mine iniquity." And never does the con- science awakened to a sense of sin think of palliating such sin by the plea of its being the result of inheritance. 'fhus conscience witnesses to the righteousness of the Divine Law. IV. AND so DOES HUMAN LAW. What judge ever pardoned a criminal because ho had a bad father? We execrate "bloody Queen Mary" notwithstanding she had a bloodthirsty father. V. 'l'HE EXPLANATION rs: 1. That hereditary sin does not destroy conscience. That speaks in all; it is "the light that lightcth every man that cometh into the world," the inward monitor which ever condemns crime and approves righteoWlness (cf. Rom. ii. 14, 16). 2. Nor does it destroy understanding. Teachers of righteousness are on every hand, from whom all may learn. 3. Nor does it destroy the power of will. It may weaken, but it does not destroy. Thererore, in spite of hereditary sin, every man knows, and can choose if he will, that which is right; and·therefore he is held accountable before every tribunal-that of God, of conscience, and of man. 4. But there is yet another reason given by St. Paul : " God hath concluded all in unbelief, that he may have mercy upon all" (Rom. xi. 32 ; Gal. iii. 22). A cruel Roman emperor wished that nll Rome had but one neck, that he might kill it with one blow. God bath in his infinite grace gathered up all our humanity into one, even in Christ, so that, as sin had destroyed all by one stroke (Rom. v.), the grace of God in Christ might save all by the one righteous- ness of the One; so that •• where sin did abound, grace,'' etc. That gathering up of humanity into one in Adam, which seems at first sight to have worked such injusticr, JEREMIAII. ;,  258 'l'IIE DOOK OF TUE PROPIIET JEUE1\1IAH. [cu. 1x. 1-20.