to a Iaw. Sometimes there are extraordinary preseryations of infant life, and wben some life so delivered has afterwards unfolded into eminence and usefulness, thwe is a talk of something specially providential in the preservation. Some such preserved lives, however, turn out a great curse, Hnd then where is the providence ? The great thing every mother should seek is such faithfulness, such wisdom, such right dealing in all ways as will enable her to be a true mother to her children, however long they live. Then, whatever happens, there is the certainty that her work will be rewarded. The work of individual obedience can never come to anything but reward in the end. The mischief is that very often we want the reward to come in our way and not in God's.— Y.
▼er. 26, — Sioeet sleep. Assuming that Jeremiah is here the speaker, what a suggestion -there is of restless, unrefreshing nights on otlier occasions I And little wonder. It may have been the case that many of his prophecies came to him at night, and if so, considering the elements of those prophecies, his nights must often have been very troubled ones. But if we look attentively at the contents of ch. XXX. and xxxi., we find very sufficient causes for the sweetness of the prophet's sleep. Jehovah makes one long announcement of favour, restoration, and comfort. Hitherto when the prophet has had to listen to Jehovah, if there have been consolatory utterances, they have been mingled with denunciation and words of the most melan- choly import. But now there is one unbroken stream of good tidings, and the effect is shown even in sleep. And if in sleep, how much more in waking hours I The whole ro\md of the day becomes diffeient when God looks favourably on the life. Sweetness of sleeping hours must come from all being right in waking hours. Now, with Jeremiah, as to his own personal life, all was right in waking hours, but with his nation all was wrong ; and so through the day he went about seeing sin and foreseeing suffering, and at night his vivid imagination must often have kept him awake or peopled what broken sleep he got with the most terrible drenms. Bad men may sleep better than good ones, so long as there is nothing to awaken their selfish fears and good men spend restless nights over the troubles of those in whom they are interested. Yet the restlessness must come from the failing to see the abiding goodness of God. Here, for a little, God drove every cloud from the sky of his servant, and showed him how heavenly brightness was a thing entirely above earthly confusions ; and then his servant could get sweet sleep. And God will give to all that wait upon him that quiet calm of the heart which is to our higher life what sweet sleep is to the body. It is God's will that our present life, with all its varied needs, should have all the refreshment he can give. — Y.
Vers. 29, 30. — Jehovah visiting the individual for his sins. I. The sin of bomb AND THE SUFFERING OF OTHERS. This is put before us in a very striking figure. Literally, the taste of a sour grape would be an instantaneous sensation ; but here we are asked to imagine the possibility of a man getting whatever other advantnge there might be in the giape, whatever nouri.shment, whatever refreshment, and then handing on the one bad element of sourness. And truly it often seems as if there were tliis kind of division. The wrong-doer goes on succeeding, enjoying himself, getting his full of life, and then his children come in to find that the father's wrong-doing is like a millstone round their necks, destroying every chance they might otherwise have. The figure here presents from the human side that fact of experience which from the Divine side is presented as a law. "I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children " (Exod. xx. 5).
IL The bin of some and their own suFFERma. We need to look somewhat care- fully at the point brought out in ver. 30. At first it seems as if daily experience were contradicted, for we leap to an inference that the children's teeth will not he set on edge by the sour grapes their fathers have eaten ; whereas it is abundantly plain that children still suffer for the sins of their fathers. But observe that this is not at all denied. The great point insisted on is that the fathers will suffer themselves; and thie is a point that needs to be insisted on, for the fallacy is continually arising that a man may, by some magic, gome precaution, escape the consequences of his evfl, and M he may escape from some consequences. But observe, again, the all-comprehending word
M THE BOOK OF THE PROPHET JEREMIAH, [oh. xxxi. 1—40
here used, " he shall die," and this word has a retrospective force. Ther« nerer has been any other law but that a man shall die for his own iniquity. Possibly we should take this passage as having some sort of reference to the old custom of making revenge an hereditary thing. If the doer of a wrong escaped vengeance and died peacefully in his bed, then his son stood in the father's place, and became an object of attack till the punishment due to the father was visited on him. It seems so plain to us that a man should die for his own iniquity, punishment falling on the head of him who does the wrong, that we find it hard to imagine a day when the ethical code was otherwise. Whereas it is tolerably clear that in Old Testament times and countries the feeling was that somebody must he punished; and if the real crimiual escaped, why, then take his Qcarest blood relation. That the Christian looks on things so differently la the clearest proof that this prophecy has been fulfilled.
Ill, The need there is that evert onk bhould olassift thb strrFEBiNafl of hib LIFE. It is not enough that we seek deliverance from suffering. It is right for us to do so, and suffering, we may be sure, is not by the will of God. But as there is suffering which comes from causes within our control, so there is suffering coming from causes uutside our control ; and it is with the former only that we can deal. Besides, it is the worst sufiering, seeing that it comes from trouble and unrest of conscience. God has so made us that the worst wounds from others are but as surface scratches compared with the wounds that in our folly we inflict on ourselves. Then we have to look, not only on the sufferings, but enjoyments. We may so live as to rise above the worst that men can do to us, and at the same time, we may be the better for whatever good man is disposed to do. If sometimes it is true that the fathers eat sour grapes and the children's teeth get set on edge, is it not also true that the fathers eat sweet grapes, yet little of the sveetness they seem to taste — ^it is a sweetness standing over for the children ? — ^Y.
Vers. 31 — 34. — The new eoverumt and the old. I. The light oar OR ths old