Yen. 11, 12. — " Old cast eHouts." This Incident is very vividly described ; tmi " the touch of human kindliness in the good negro's direction to Jeremiah to put under his armpits the soft rags thrown down to him, to prevent the chafing of the cords which drew him up, is inimitably natural." The sharp cords would otherwise have cut him so severely as to render his elevation exceedingly painful, if not practically impossible. To how many conflicting thoughts and feelings do these rags, brought from the king's house under the treasury, not give rise ? What vicissitudes must they have passed through 1 Now, after they have been cast aside as useless, a new, unthought-of use is suddenly ^scovered for them. Bags it may be of royal garments used in stately pageants ; was not even this a kingly service to which they were put ?
I. Of how exquisite a syhfatht were thet the expression 1 The whole situa- tion of the prophet had been thoroughly entered into and grasped by his friend. He is not satisfied with merely drawing him up ; he will do this in the gentlest and most considerate way. It is thinking of these little things that shows the depth of our sym- pathy for others. They are specially remembered and sought out, and are brought forward with as much care as the thirty men. 1. Our good deeds should not he half conceived or hadly executed. " What is worth doing is worth doing well." 2. Where there is a real desire to be kind and helpftd, the means win he discovered. We scarcely know whether to admire the most the kindliness or the ingenuity of Ebed-Melech. 3. A true sentiment will dispose of/cUse scruples. Bags I Well, they were best fitted of anything at hand to effect the purpose in view. There was no time to settle the ques- tion of the niceties. Much loving and useful work is never done because of such scruples. The servants of God cannot often work in kid gloves. 4. Uie dignity of a thing cmisists in the use to which it is put. These rags served the best of purposes, and are worthy of all honour. There is nothing God has made but has some gracious use if we but seek for it.
IL Terouoh what humiliationb abe God's bebyants delivebed 1 As if the miia and helplessness were not enough 1 To an unspiritual perception it would appear almost an uncalled-for indignity to inflict the rags upon the prophet of God. But they were necessary. And so is it with all the God-sent humiliations of life. They are intended to subdue pride, exercise faith, and reveal the hidden grace and power of God.
IIL There abe Divdje uses for mean thinos and things cast aside. God, who made all things, can see a thousand adaptations and utilities for that which man sup- poses has been used up. Are there not weapons in the King's armoury that have been allowed to rust when they might have done good service ? talents that have been hid in a napkin when they should have been at usury ? There need be no idle members in the King's household. He takes out of his treasury things new and old, and calls upon the blind, the halt, the maimed, the aged, the poor, the ignorant, to do him honour and service. " But I have no talents in that direction," etc. Yet Ck>d can use you if you will ask him. He will regenerate you by using you; purity you of all the moral dross and filth that adhern to you ; and develop higher faculties and a divinet
138 THE BOOK OF THE PftOPHET JEREMIAH, [oa. xixvm. 1— 2rf.
serriceableness, if you will but let him. Thera were kingly robes in Judah that day that had not a tithe of the honour of these " old rotten rags ; " and there are great, wise, and noble who will have to give place in the day of judgment to the weak things, and things which have been despised (1 Cor. L 2&— 31). — M.
Vers. 17 — 23. — Ood't termt rf salvation hard. I. In what thbt abb habd. 1. They attack our pride. Zedekiah was afraid of the mockery of " the Jews that are fallen to the Chaldeans." He did not like to acknowledge himself in error. There was no glory in surrender. Pride is one of the first hindrances to salvation. We want to be cur own saviours. 2. ITiey crush self-wiU. " Not as I will, but as thou wilt " — the first and last prayer of the true child of God. It was not Zedekiah's plan, and contradicted all the policy of his rebellion. It should be suflicieut to the sinner to know tliat God has appointed the way of escape. He has no right to choose. 3. Tliep require faith. How was the king to be certain that yielding himself into the hands ol the princes of the Chaldeans would secure the ends desired ? He hardly realized that it could be so. And similarly it is asked, " How can Jesus save ? " He is to the Jews a stumbling-block and to the Gentiles foolishness, but to them that believe the Power of God and the Wisdom of God. " Only believe," that is the hardest thing the unre- generate soul can do. Tet it is necessary.
II. They do not admit of ooupbomise. 1. See how relentless the alternative. There is do middle way, no royal road to salvation. It was a step simple enough in itself, but it involved ererytliing, and could not, therefore, be qualified. Christ and his salva- tion are our only liope : " And in none other is there salvatiim : for neither is there any other Name under heaven, that is given among men, wherein we must be saved" (Acts 17. 12 ; cf. Gal. i. 8). 2. Nor is the messenger of Qod at liberty to alter them. These are the terms for all, and they represent the infinite wisdom and love of God. It is not for man to attempt to improve upon them. To do so would l>e equivalent to creating a human gospel. Jeremiah, although he had reasons for ingratiating himself with the wicked king, yet presents an example of faithfulness to every minister of the truth. He might not suffer himself to corrupt the Word of G«d even for such con- siderations.
III. Yet 18 THEiB HABDNEB8 MOBB APFABENT THAN BEAi.. 1. Belief and obedi&nct will remove every difficulty. The troubles of Zedekiah were almost wholly imaginary. Had he not been assureil that everything would be made sure by adopting the advice given ? One act of faith on the part of the sinner will save him. Henceforth it will be infinitely easier to do the things thnt remain, and to pass from faith to taith. 2, How mild are they compared with the consequences of disobedience I — M.
Ver. 4. — Counted an enemy for speaking the truth. " Hast thou found me, mine enemy ? " said Ahab to Elijah. The Israelites were about to stone the two faithful spies. And here the prophet of God was, as in these other and in many more instances, counted an enemy for speaking the truth. - And a like alienation of mind and heart often takes place now for the same reason — the telling of unwelcome truth. Now, note —