III. ITs GREAT REMEDY. Seeing that in himself the sinner is without strcn,,th it would appear at first as if he could only despair. But this is not the teaching ~f the prophet. He has already counselled vigorous effort, and implied that a commencement and_ continuance in well-doing were possible. But the change could only begin at a s~in~ual point, viz. repentance. And this, as Scripture abundantly shows, though w1thm the power of every one, is a supernatural grace. A true sorrow for sin may be induced in answer to prayer, by the study of Scripture, and the contemplation ot Christ; but it is always the work of the Holy Spirit. When that grace, however, Las once been attained, it is open to the sinner to reverse the process by which he has been enslaved. After conversion evil habit will assert itself, and can only be met by con- stant dependence upon Divine grace and constant effort after holiness. The good habit formed by repeated and regular actions according to the Law of God is the best anti- dote to the evil one.-M. Vera. 1-12.-The ruined girdle; or, it may be too late to mend. The much- neeued lesson of this section was taught by means of one of those acted parables of which we have so many instances both in the Old Testament and in the New: e.g. Zedekiah's horns of iron (1. Kings x:xii. 11); the strange marriages of Isa. viii. 1, Hos. i. 2; the two yokes· ( eh. xxvii. 2); and in the New Testament, our Lord's standing the little child in the midst of the disciples; the washing the disciples' feet; the withering of the fig tree; the taking of Paul's girdle (Acts xxi. 11), etc. The present instance seems very strange, and to us it would have appeared unmeaning, uncouth, and simply grotesque. But to Orientals, and especially to Jews, the dramatic action of the prophet-for we regard what is here said as having been literally done-would be ve~y impressive. It was a strange garb for the prophet to be arrayed in. It would attract attention, be the subject of much comment, and, when the prophet continued to wear it, though soiled and in much need of washing, this would cause more comment still, aod would indicate to the people that the strange garb and conduct of the prophet bad meaning and intent which it would be well for them to give heed to. Then the taking of the girdle to Euphrates-whatever place be meant-burying it there, leaving it; and then finding it and fetching it back, and no doubt exhibiting it, ruined, worthless, good for nothing ;-all this would rivet the people's attention, and deeply impress their minds. Now, one evident, if not the chief, lesson designed to be taught by this to us curious procedure, was the irreparable ruin that would come upon the people through the exile and captivity which they were by their sin bringing upon themselves. Many, no doubt, had comforted themselves with the idea-as is the manner of all transgres- sors-that if trouble did come to them it would not be so bad as the prophet made out. 'l'hey would get over it, and be but little the worse. 'rhis dramatic parable was designed to shatter all such notions, and to show that Judah, like the much-marred girdle, would be, after and in consequence of their exile," good for nothing." Note, then- I. 'l'BE FIRST PART OF THE PARABLE-THE GIRDLE WORN. This would encourage their delusion. For the likening of them to a girdle, especially to a linen gircllc-a priestly and therefore a sacred vestment-and to a chosen and purchased girdle, would vividly declare to them how precious they were in God's sight. 1. For as the girdle (ver. 11) was worn close to the person of the wearer, it denoted. how veriJ near to tlie 11eart of God they were who by this similitude were set forth. 'l'he known favour of God led them, as it had led others, to presume that they could never try God too much. He would be sure to bear with them and forgive them, do what they might. 2. 'l'hen the girdle was a portion of the dress most necessary to the wearer, and so denoted how necessary his people were to God. Had not God said, over and over again, in every variety of way, "How can I give theo up? how can I make thee as Soclom?" (Ho,. xi. 8 ; eh. ix. 7)? As the girdle was indispensable to the comfort, the clecorousncs~, the strength o( the wearer, so God taught by this figure that he could not do without his people. 3. Moreover, as the girdle was adorned and ornamented, and thus was a most valuable portion of the dress, so it showed that his people wero to God a cherishe1l ornament and praise. '!'hey were to be to him "for a na1J1e, and for a praise, and for a glory" (ver. 11). And as such God had worn this girt lo and put it on him. AnJ. his people knew all this, and presumed upon it. 84'.l 'l'RE BOOK OF 'l'HE PROPHE'l' JEREl\lIAH. [cu. uu. 1-27.
U. THE SECOND PART-THE GIRDLE UNCLEANSED. This would show wherefore thei~ ideas must be a delusion. "Put it not in water" (ver. 1). The prophet was bidden to wear it in this soiled and foul condition, and no doubt he did so. It would provoke the contempt, which adornments associated with uncleanliness ever excite. But its intent in thus being worn unwashed was to depict the moral state of those to whom the prophet was sent. As they would put away from them a soiled and unclean girdle, so they were to learn that God, though he might bear long with a morally unclean people, would not always do so. And- III. THE THIRD P.lRT OF THE PARABLE-THE GIRDLE PUT AWAY. This would show that their presumptuous ideas were actually a delusion. The girdle was so spoiled by its burial by the Euphrates that it was henceforth "good for nothing." And all this came true. It was but a miserable remnant of the people that came back from Babylon, and as an independent nation they have never since regained the position that they then lost. All their national glory came to an end; the lesson of the marred girdle was literally fulfilled. IV. THE WHOLE A PARABLE THAT HAS MANY APPLICATIONS. To Churches, to indi- viduals, to all the gifted of God's grace in time, talents, opportunities, and, above all, in the presence and help of the Holy Spirit. 'l'hey will be tempted to presume, to think they can never forfeit these things, that God will be ever gracious to them as he has been in the past. This parable is a word for all such, and should prompt the earnest and constant putting up of the psalmist's prayer, "Keep back thy ervant .. , from presumptuous sins," etc.-C.