FILIAL OBEDIENCE TO MEN. The Rechabites were a rebuke to the Israelites. Tet the Israelites had less excuse for disobeying their heavenly Father than the Rechabites would have had for neglecting the ordinances of their ancestor. Matthew Henry clearly indicates the points of contrast somewhat as follows. I give his thoughts with abriilg- ment : — 1. The Rechabites were obedient to one who was but a man ; but the Jews were disobedient to an infinite and eternal God. 2. Jonadab was long since dead, and could neither take cognizance of their disobedience nor give correction for it ; but God lives for ever to see how his laws are observed, and to punish disobedience. 3. The Rechabites were never put in mind of their obligations to their father; but God often sent his prophets to his people, " rising early and speaking," etc. 4. Jonadab never did that for his seed which God bad done for his people ; he left them a charge, but left them Qo estate to bear the charge ; but God had given his people a good land, etc. 6. God did not tie up his people to so much hardship as Jonadab required of his descendants ; and yet Jonadab's orders were obeyed, and God's were not.
HOMILIES BY VARIOUS AUTHOKa.
Vers. I — 6. — Temptation iy Divine command. I. So fab as it went it was real. The scene and the circumstances of authority and religious sanction given to the invitation were calculated to influence the mind. The " pots full of wine " were also an appeal to the eye. God has tried his servants often, but with no intention of making them fall. He tried Job, Abraham, David, etc. He often does this by his providence, the with- holding of his grace, etc.
II. It was bone with the certaintt that the temftation would be resisted. The same wisdom that devised the incident knew what would be its issue. We are assured of God that he tempteth no man (Jas. i. 13), and that he will not suffer men to be tempted beyond their ability to resist (1 Cor. 1. 13). Yet God is continually testing and trying his people, that they may discover their own weaknesses and apply to him for succour.
III. A great end was to be served. The scene ii dramatic and carefully arranged, that it may be publicly impressive. The lesson to be learnt on this occasion is not that of temperance, but simply of filial obedience in one of its most singular and emphatic illustrations. To Israel the lesson was a comparative one. They were put to shame by the steadfastness of men who had no such exalted Person to obey in the matter of their peculiar customs, but who yet had unswervingly adhered to it. Israel, with all the reasons for a similar fidelity, had been weak and fickle, and finally apostate. Men are tried, not only for their own sakes, but for the sake of others. The patience of the saints is a potent reason for our patience and obedience. Christ himself is the Example ftnd Inspiration for all mankind. He was faithful when he was tempted by circum- stances infinitely more trying than any that can assail us; and his power ia at our disposal when we ask for it. — M.
Vers. 6 — 10. — TO« filial obedience of tK» Bechabiies. There is something very remarkable in this simple history. Originally aliens in race (1 Chron. ii. 55), they gained a place in the land of Israel (Judg. i. lli). Jonadab the son of Rechab, the ancestor of the race, was the true founder of the family. His character was so high that Jehu affected his company in order to gain esteem from the people (2 Kings x. 15, 16), From him their ascetic rule of life was received, and they had continued to observe it with unswerving strictness. We have here an illustration of —
I. An ezaooerated vibtite. 1. Their asceticism was a real virtue. In its various elements of temperance, simplicity, and hardihood, it presents a most exemplary and attractive aspect. It must have tended to holiness and happiness. It would be well for the men of our own day were they to imitate this race in these respects. Most of our social evils are easily traceable to the influence of intemperance, luxury, etc. It was a noble ideal nobly realized ; yet : 2. It was exaggerated beyond natural limits. This is the penalty of those who rigidly observe one mode of life. Excellent as that may be at the first, and, as a whole, may still continue to be, it gets out of joint with the advancing customs of the age, isolates its votaries from the general current of tha
JEREMIAH — II. H
98 THE BOOK OP THE PROPHET JEEEMIAH, Loh- "XT. 1— 19.
national life, and stereotypes the degree of civilization or barbarism which gave it birth. In its rigid observance it leads to anachronisms, inconvenieDces, etc. Its accidental features become more noticeable than its essential ones. Unless grounded on suCBcient reasons and continually referred to these, unless adapted in its accidental features to the changing circumstances of the world, — it tends to become unreal, and to produce unreal moral distinctions. There is something of weakness to be detected in the expla- nation of their presence in Jerusalem (ver. H). They were out of place. 3. The secret of this was that it was/ounded upon an exaggerated sentiment. Asceticism is in itself neither good nor bad. It receives its real moral importance from the motives and aims that underlie it. In this instance the motive was excellent so far as it was legiti- mate, but it was clothed with a factitious sacredness and obligation. Consistently carried out, such a principle would stay all progress and sanction the most horrible crimes. That their ancestor had enjoined their mode of life was hardly a suCBcient reason for it, and the motive of policy with which he had commanded it was not an exalted one. The true justification for a peculiar mode of life, especially when of this trying description, must be found in the great human and spiritual aims which religloa — especially in its later evangelical phase — ^presents for our achievement. To guard the weakness of a brother, to further the moral and religious welfare of men, and to glorify God by holiness and unselfishness of conduct, are aims that may be ours if we wilL