I. Town life. In the happy city described by Jeremiah there is a repopulation ol the deserted streets. What a melancholy sight is a city in ruins, silent and solitary 1 The very suggestion of life and bustle increases the gloom of the unnatural stillness that haunts tlio place. The first step towards restoration is to bring baoli the inhabitants. The strength of a nation resides ultimately in its population. No empire has yet been ruined through over-population; many, firem Rome downwards, by the decay ot population. There was a great economic truth in the Hebrew estimate of the value of a thickly inhabited country. In the city we see this concentrated. That is a human world in itself. If man is a social being, if co-operation and sympathy are good things, there we may look for true advancing prosperity. But the congregation of human beings in a city aggravates the evils of life when these are not restrained. In the city disease, misery, vice, and crime find their victims. The saddest sight in modern civilization (?) ii the wretched condition of the back slums of the greatest cities ol Europe, and the moral state of too much of the re mainder. Men do not find prosperity and happiness by merely crowding together. In Jeremiah's picture of the new Jeru- salem there is no room for those ugly scenes that Victor Hugo and Dickens make &miliar in their representations of Paris and London. There is joy. There is worship. There is sacrifice and devotion to God. When the temple is the true centre of the city, when religion presides over her commerce and her pleasure, then, and then only, can true happiness be enjoyed by the citizens.
II. CotTNTRY LiFB. Jeremiah paints a companion picture ol country life with skilful adaptation of parallels and contrasts. Tlie sceue is pastoral. Prosperity is witnessed in quiet industry and growing wealtn of flocks and herds. Such a life is no more idle than that of the city — often less so, and it is more calm. The stimulus of competition and the aid of co-operation are lost, but the reflections of solitude are gained ; communion with nature takes the place of communion with man. This may be an ideal state of happiness to him who knows how to enjoy it. Both forms of life will be blessed when rightly followed; neither when abused. Dr. Johnson showed bis wisdom in appreciating the merits of town life, but Cowper had good reasons for preferring the country. Country life has its vices, its ignorance, narrowness, and brutality, its poverty and lonely distresses. This also needs a higher life to keep it pure and happy. The Christian may find good in whichever condition hia lot ia cast, since God can bless both to him.
Ver. 15. — " The Branch of righteousness,^ If these words were intended by the prophet to refer to a succession of kings the promise they contain is nevertheless fulfilled in one, and one only, Jesus Christ. The glory of redeemed Israel is to find its consum- mation in the restoration of the throne of David with righteous government. The true glory of redemption is seen in the righteous rule of Christ. Much of what is taught here ia similar to the suggestions of a former passage (ch. xxiiL 6). But the versa before ns has also some lessons of its own, viz. —
I. Chbist 18 A Bbanob (ob Sfbout) of biohteoubness. He ii of the stock of David, preserving the tradition and inheriting the rights of the royal family But he ia ikr above the old kings in character as well as in nature. Jeremiah repeatedly insisted on a fact that is only too apparent in the historical books of the Old Testament — the fact that the ruin of Israel was largely due to the bad conduct of her kings. Christ is tha one perfectly righteous King. This righteousness of Christ is of great significance, 1 It iecures and justifies his position. There is no reason to depose him as there was to denoae mtaj of tha ancient kings. 2. It give* kim great claima Sm bonour aiad
aa. CKiii. 1— 26.] THE BOOK Of THfi PROPHET JE&EMlAH. U
obedience from his subjects. Sucli a king deserves loyal service. 3. It gives worth to his sacrifice. Clirist is a Priest as well as a King — the Melchitiedec of the New Testament. When he intercedes for the world, and so redeems to himself " a people of acquisition" (1 Pet. ii. 9), his righteousness affords weight to his jileadiug. 4. It malies his example to be of supreme authority. As the righteous King he is the type of what the righteous subject should be. A further inference, drawn by the prophet himself, is worth more extended notice.
IL Chbibt maintains a bightboub aovBENMENT. Under • personal rule the sharacter of the administration is an exact reflex of the character of the monarch. We ■ee in the history of the Jews how bad conduct in the kings meant iniquitous treatment of the subjects. Christ, the righteous King, will necessarily rule rigliteously. From this fact certain important consequences flow. 1. Negatively, Christ will abolish the njustice under which many of his people suffer. It may be necessary that the process jhall be slow. But it must be accomplished in the golden future. Meanwhile it is a consolation for the wronged to feel that even now they are not unfairly dealt with by their great Master ; and surely to the Christian Christ's behaviour should be far more important than anything the world may do. 2. Positively, Christ will maintain the right, and effectually rebuke the wrong within his kingdom ; he is a King as well as a Saviour, and a righteous King executing judgment. Mild and gentle, he is yet holy and firm. The Christian who would enjoy the favour of his Master must win his approval by loyal obedience and pure living. Christ is no lax and careless Monarch. It would be ill for bis Church if he were so. 3. Christ will lead his people into righteousness. He rules in righteousness, not only to execute justice, but to make his people righteous. This is the highest idea of righteous government. How do we stand in relation to this righteous kingship of Christ ? Are we submitting to it for our own improvement and his glory ? Are we ignoring, or resisting, or dishonouring it only to bring a judgment from the righteous Gfod upon our heads? Let the careless remnmber that the Saviour i« a King and a Judge.
Ter. 16.— (See on ch. xxliL «J|
Vers. 19 — ^26. — Nature'$ aids to faith. We see faith and science flung into conflict. In the Bible they not only harmonize, but science is regarded as a stay to faith, and nature, instead of being treated as a hindrance to faith, is repeatedly called in to strengthen it. As science advances old formulas are necessarily discarded. But may we not approach the difficulties of our age in the spirit of the Bible, and hope for some large synthesis which shall restore the old relation of science as the handmaid of religion ? In the mean time the general correspondences suggested by Jeremiah are as true now as they were in his day.