II. Its own hecovert. This was to be not only partial but complete, and was to be a terror to the onlookino; nations. 1. Nothing could he more unlikely at the time this was spoken. This was a part of the wonder of God's saving power, and a vindication of his agency. 2. That which men despised and neglected Ood raised up. He thereby proved the freedom of his grace, and demonstrated the impossibility of salvation by works. The matchless condescension and infinite love of God were proved in this, that Zion deservedly rejected is nevertheless restored. The power was of God. Nothing is so abject as a spiritual organism without the Spirit of God ; nothing is sc glorious or sufficient when the Spirit of God is present. 3. The historic accomplishment of this was to he outdone hy the spiritual. Evidently the reference is through the immediately impending event to the spiritual future of the Messiah. God's goodness has ever some higher possibility sheathed in its first expressions. The imperfect efforts of Nehemiah and his colleagues but shadow forth the achievements of the cross. The new Israel will be incomparably more holy, powerful, and blessed than the old. Daily are the miracles of his saving mercy being performed ; " the chief of sinners," the fallen, the outcast, are being welcomed into the company of the redeemed and regenerate. — M,
Vers. 18 — 22. — The multitude of Ood's mercies, A rapid and brilliant ennmeration of the characteristics of national glory and human happiness and well-being. Repre- sentative and suggestive, but not exhaustive.
I. Severally specified. Set forth with great distinctness, as one might in a legal document ; and yet a complete and comprehensive view of a nation's restoration. 1. Return of the people to their own land. (Ver. 18.) The representatives of those who had been exiled would be brought back. The shifty and uncertain character of their sojourning (" tents ") in a strange land would be exchanged for a settled, civic life. As an outward symbol of this Jerusalem would be rebuilt upon its ruins. " He that made of the city a heap (Isa. xxv. 1) can when he pleaseth make of a heap a city again " (Henry). The habits and customs, the public order and life of God's people, are important as being sacred even as their specially religious observances, and are therefore cared for. True religion is not merely to sojourn in the world, but to dwell there, and influence permanently the conditions and usages of human life. Nothing less than the reconstitution of human society is herein sought (cf. John xvii. 15). 2. Restoration of religious institutions. (Vers. 18 — 20.) Of these the chief, centre, and condition of all the res* — the temple, or " palace " — is first referred to. From its conspicuous and characteristic position amongst the public buildings of the city, it is mentioned iu connection with its rebuilding. Because of its presence therein the latter is alsu
8 THE BOOK OP THE PROPHET JEREMIAH, [ch.xxx.1— 24
Mcred; and bo it is said, " Out of ihem shall proceed, '' etc. The great festivalB are to be restored. Worship, in its most imposing and joyous forms, will be celebrated; and this supposes for its possibility the presence in Israel of a religious, self-governing community. The siiiritual training of the people will be resumed (ver. 20). Much attention was always devoted by pious Jews to the upbringing of their children, who are here promised to be "as aforetime," i.e. as Jewish childien were wont to be accord- ing to the covenant, strictly and piously brought up. In this a fresh security is afforded of the religious and social prosperity of God's people. The Church can never afford to ignore the upbringing of the children. As it is a positive injunction (" Feed my lambs "), so is it a gracious privilege and favour granted to his servants that they should discharge it. The sunniest and most hopeful department of religious effort is that which relates to the young. " How is it your flowers are so grandly developed ? " was asked of a gardener. " Chiefly," he replied, "because I take care of my seedlings." The sacred community of Israel will also thereby be increased and established. New, trained members will be supplied for the spiritual ofiBces, and the ordinary membership of the congregation. It is observable that the chief increase of the Church is thus implied to be Irom within itself. And so it must be to-day. 3. National prosperity. This appears in the first place as social well-being. The family life will be greatly blessed, and the population multiplied. It is a result of moral order, etc., and also a means of securing and extending the influence of righteousness. In the next place is political freedom. Tyranny will be abolished (ver. 20) ; and their ruler shall be one of them- 4>elves, representing their aims and aspirations, and not imposed upon them by a foreign conqueror. Lastly, political influence will extend abroad (ver. 19). 4. Covenant relations will he renewed. (Ver. 22.) This is the culminating and all-comprehensive blessing. Whilst the preceding suppose this, they are really but as antecedents to its complete realization. God will then recognize his people, and regard them with complacency. Neither will be ashamed of the other.
II. Mutually belated. How essential is it that human life, in its interests and activities, should be regarded as a whole, the secular with the religious, the duty with the right, the responsibility with the privilege 1 It is a distinct loss when one portion of it is taken apart from the others and concentrates attention upon itself. Here we have a grand ideal for the individual and the community: the life of man, to be com- plete and healthy in its development, must extend indefinitely outwards and upwards. The deepest reverence for truth, righteousness, and God is consistent with the truest liberty. The blessings and good things of life, to be truly enjoyed, must be received as sacramental ; as the outcome and expression of communion between man and God. — M.
Ver. 21. — Th« ideal ruler. The immediate reference is to Zerubbabel and the elders who returned from the Captivity ; but there is a larger significance than any merely human personage could exhaust or satisfactorily correspond to. There can be no doubt as to the Messianic character of this promise. But it is precisely the vague- ness of the reference, the primary uncertainty as to who it was to be in whom all the hope of Israel was to be realized, that constituted the moral force of the prediction. In Israel was the secular government to be identified with and crowned by the moral and spiritual; but to the very last was it kept in reserve as to whether or not the kingdom thus foretold was to be of this world. Jesus Christ hail hiniself to declare the real essence and nature of liis kingdom. He constituted the ideal Ruler of Israel —