Vers. 8 — 22. — False obedience. An incident of the siege of Jerusalem by the Chaldeans. At the first alarm the liberation of the Hebrew slaves was declared and solemnly ratified, according to the sabbatic law, which had long sunk into desuetude, i'he aim of this was a purely military one, viz. the advantage to be derived from the services of the freedmen in the army, and the removal of disabilities that might occa- sion disaifection within the walls. Yet an appearance of religion was given to it by the form it was made to assume as connected with the Law, and the solemn rites which were observed. That it was really only a time-serving expedient was shown by the restoration oi the state of slavery directly it appeared as if the Chaldeans were going to desist from their purpose.
I. Wherein it differs from true obedience. Tliis will consist in the essence of the action, which, bein<; moral, must have to do with motives. The form of the action was religious, but the real aim of it was one of selfish policy. Good people and bad are frequently found doing the same good and proper actions, but events frequently prove that they have acted from the most opposite motives. It was not to glorify God or to benefit the bondmen that the edict was put forth, but simply to advance their own interests and to " serve themselves " in a more effective way of their brethren. When righteousness is immediately and evidently advantageons, there are many who will become formally righteous ; and when religion is fashionable, there are many who will be religious. When misdeeds are rectified it is so far a good thing ; but that the reform may be real and permanent it must proceed from true repentance, and an earnest desire to serve God and the interests of our fellow-men.
II. Considerations deteruining the beal natubk of beputed obediekcb. In discovering the true character of reputed obedience it is well to study : 1. The circum- ttances. Here there were immediate pressure and distress, the existence of a dangerous element in the state, and the possibihty of advantages from the military service of the freedmen. The greatest care is requisite in judging of the professions of persons in straitened or perilous circumstances, and to whom religion presents pecuniary, social, or other advantages. The existence of such circumstances affords a presumption against the genuineness of their conversion ; and yet it is not of itself conclusive. A better criterion is to be found in : 2. Subsequent conduct. The speedy consignment of the freedmen back again to a state of slavery showed that the observance of the Law was unreal. Actions are ever more eloquent than words. So, when ardent and apparently enthusiastic professions rapidly cool down, and give place to calculating and selfish conduct, we see that the religious movement has had no deep root or has been unreal from its commencement. Death-bed repentances are proverbially doubtful, because of the impossibility in most cases of applying this test ; nevertheless we are justified in believing that in some cases these are genuine. Prisoners frequently belie their declarations when set at liberty. The subject of false repentance may deceive himself, the emotion being genuine, but the nature not being radically changed. Hence the necessity of insisting upon continued obedience from all who are under the influence of conviction, or who appear to be so.
III. The peculiar offbnsivbness of false obedibnok. It ia not a simple act of transgression, but complex and supremely self-conscious. As on this occasion the Jews Were manifoldly sinful in (1) their breach of faith with God and their fellow- countrymen ; (2) in the dishonour they showed to God by lightly regarding the most solemn oath and ordinance ; and (3) in the hypocrisy by which the whole proceeding was characterized ; so the false saint is a sinner of the deepest dye. Nor is he at liberty to confine his transgression within definite and foreseen limits; once committed to the false attitude, a repetition and intricate complexity of sin ii inevitable. It u, there- fore, often a culminating sin.
90 THE BOOK OP THE PROPHET JEREMIAH, [ch. xxxiT. 1— 2a
IV. The punishment of false obedience. (Vers. 17 — 22.) The penalty inflicted is very terrible and thorough ; as if there were no hope for such men to be spiritually renewed again. 1. Exemplary. A curious and instructive parallelism between their crime and its punishment is to be observed: " Behold, I proclaim a liberty for you," and " Their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth." This is in harmony with the didactic and symbolical character of the old dispensation. 2. Thorough and unmitigated. No word of hope or compassion is uttered. An end is to be made of such transgressions. 3. An element of scorn and contempt is dtscoverable. There is a terrible irony in the words, " I proclaim a liberty for you,'' etc., which reveal the depth and absoluteness of their curse. The gospel dis- pensation, as it offers greater privileges and blessings to the truly penitent, is also accompanied with more awful penalties (Heb. iv. 11, 12 ; vL 4 — 8 ; x. 29 ; Prov. i 26).— M.
Vers. l—7,—I7ie Lord, the prophet, and the king. It is a sad scene that these verses bring before us.
I. The Lobd seeking to bave the lost. This was the intent of the prophet's being charged with his message to King Zedekiah. If it were possible to save him, the Lord would do so, and, therefore, sent his servant again and yet again. Not lightly will the Lord let any evil-doer go his own way.
II. The prophet faithfully disohabgino a terrible duty. It was terrible every way, 1. In itself. To have to be the bearer of such evil tidings, and to one unprepared and unwilling to give heed to them. How much pleasanter to prophesy smooth things than these evil ones I 2. To his influence as a prophet. Men would desire to disbelieve him, and at length would — as they had done — persuade themselves tl)at they might do so. A whole atmosphere of unbelief and dislike would surround him and shut up men's ears and hearts against him. 3. To his personal safety. Of course nothing but enmity was to be expected from such messages as these, and the prophet reaped the harvest to the full. They sought his life again and again, and wrought him all the ill they could (cf. subsequent chapters). And yet the prophet of God faithfully went through with his commission. Here is the test of fidelity, not in speaking that which men expect of you and will praise you for, but in speaking, when needful, that which men hate to hear. Can we lay claim to aught of such fidelity as this ?