an illuBtrJous and obscure human consciousness had the cross made its impress ere the Redeemer of mankind was called upon to suffer. 1. They proved the necessity of ChrisVa sufferings. As the true character of the issue between good and evil declared itself more and more plainly, it became evident that some more decisive determination of it must take place. Bach previous or subsequent experience of the conflict is indecisive and incomplete apart from the Messianic sufferings. Christ must needs suffer, if only t» bring to a head and final settlement the long-pending question as to whether good or evil is the true law of human life and of the world. It was no accidental, abnormal series of occurrences that constituted our Saviour's experience, but the culmination ot ages of mutual development in the forces of righteousness and sin, and the true expo- nent of their respective characters and tendencies. 2. They helped to deepen and educate the spirittuil sense of men, and to prepare them for a true appreciation of the mystery of the cross. It is the cross in us that leads us to the cross without. The deep tribulation of the saints of the early Church led them to more profound concep- tions of moral action and spiritual requirement. Jeremiah was here a type of Judah, the feet of whose king were " in the mire " (ver. 22). Bach occasion like this of Jere- miah's condemnation and imprisonment was a loud warning of the possibilities of evil that were still in the womb of time, and showed the direction of the tendency of tha world-spirit. It showed, too, how closely related was the life of men with the unseen and the eternal. A moral order behind the chain of events was continually declaring itself. Its very peculiarities and anomalies demonstrated the existence of a higher law. The awful depths and heights yet to be attained by the moral nature of man were suggested, and the certainty jiradnally Induced that the kingdom of light would yet meet and overcome the force of the kingdom of darkness. The faith, obedience, and meekness of man would yet be vindicated by the invincible power and authority of God.— M.
Vers. 7—13. — Ebed-Meleeh; or, unlooked-for sympathy and help, h Its OTBonM- BTANCES. These were such as to Impress the mind of the prophet. He was deliberately consigned by the princes of the people to the dungeon, and the king consented, so that there would appear to be no appeal. His heart must have failed him as he felt himself sinking in the mire. In a prison like that he was in imminent danger of being for- gotten and starved. Apparently it was intended as an effectual means of " putting out of the way." And all this was due to what? Doing his duty. The very persons wuom he sought to benefit either turned against or ignored him. The whole situation was desperate. It appeared as if no human help could save. It is just at such times that faith receives its confirming, ultimate lessons,
II. Its chaeaotbb. 1. In itself. It was: (1) Thoughtful. It has been suggested that, as the dungeon was in the palace, " he came to the knowledge of it by hearing Jeremiah's moans." This may or may not have been ; but when he knew of the situa- tion of the prophet he was concerned and full of sympathy. It is this spirit which true religion, and especially the gospel of Christ, ever fosters, and the world has need of it. (2) Prompt. In a question like that of a few hours at the utmost, no delay had to be made if the prisoner was to be saved. As the king was " then sitting in the gate of Benjamin," he went out immediately and sought an audience. And he urged expedition. One of the finest recommendations of help is that it is given when it is needed. The case is taken up as if it were his own. How many philanthropies miss fire because they are kept too long without being carried into effect? Bis dat qui cito dot. (3) Courageous. He went straight to the king, by whose order he must have known the thing had been done, and spoke with quick, nervous fearlessness and con- demnation. There was not only feeling here, but principle. He was evidently careless as to the consequences to himself. (4) Practical. Ebed-Melech meant that the thing should be done, and so he took the requisite steps to carry it out. Everything is thought of and applied to the purpose. Even in the " old cast clouts " there is evidence of forethought and careful, if novel, application of means to ends. 2. In its origin. Ebed-Melech was : (1) An alien. A negro, and not a Jew, and one from his office dis- qualified from participating in the benefits of the covenant. It is the more remarkable that none of Jeremiah's countrymen interposed. f2) A servant of a vicious king. The establishments of such princes are usually btampud with the same character, and their
9tt.:3u^tm. 1-28.] tfiE BOOK OF THE PROPHET JMBElOAB. 1S7
members are but the creatures of their masters. There is something douUj onkxAed- for, therefore, in such an advocate and friend. It is like a salutation from one of " GsBsar's household." (3) It is also probable that he was one called out by the occa- rion. No mention of him is made either before or after.
ILL What it teaches. 1. True religion does not depend upon eonmntional/ormi Not that these are therefore without yalue, but ihey are not of the essence of religion. It is Divine ftuth, with its outflowing charities and works, that alone can save man and glorify God. Bahab the harlot and Naaman the Syrian are but instances of many for- mally outside of the kingdom of God, but really within it. Let each ask, "Am I, who have received so much privilege, really a child of grace?" 2. The kingdom of Ood ii always stronger than it teems. As to Elijah the assurance, " Tet I have left me seven thousand in Israel," so to Jeremiah is this experience. We are never justified in despairing of human nature if God be in his world. 3. Implicit trust in Ood as the only Saviour. The raising up of such a deliverer was so unique and unexpected as to call attention to it as a work of God. It was supernatural and special, and spoke of gracious intervention. He would not abandon his servant, nor will he any who put their trust in him. — M.