Ver. 17.— And dwelt in the habitation of Chimham. Chimham was the son of the rich Gileadite Barzillai (2 Sam. xix. 37 — 10), who probably founded this " habitation," or rather "hospice" ("khan," "caravanserai"), for the accommodation of travellers — a characteristic mark of public-spirited liber- ality. JosephuB and Aquila, however, appear to have read "by the hurdles of Chimham" — a very possible name for a locality in such a pastoral country.
Ver. 18. — Because of the Chaldeans. They were afraid of being held responsible for the crime of Ishmael. And thev liad good reason for their alarm, as the Chaldeans would naturally look upon Ishmael as the repre- sentative of the Davidic dynasty, and the heir of that dynasty's olaiuut to the loyalty of the Jews.
H0MILETI(3S.
Yen. 1 — 3. — Hieassatsination of Oedaliah. I. High position bbinss obeat danoeb. Kings are little to be envied. The world sees their state and majesty. It does not see the apprehensions which would make some of them willingly exchange places with the humblest peasant. Nevertheless, it isas cowardly and selfish to refuee to occupy a high [losition when duty calls to it as it is to fail in fulfilling one's miesion in any <>( the lower walks of life.
166 THE BOOK OJ" THE PROPHET JEREMIAH, [oh. xu. 1—18,
IL A GOOD MAN WILL PEEFBB TO SUFFEB DEATH BATHBB THAN TO DEFEND HIMSELJ
BY DNKIGHTE0U8 MEANS. Gedaliah had been warned of his danger, but he had relused to accept the warning (ch. xl. 13 — 16). It is better for one's character, if not for one's earthly fate, to be ovei-generous than to be over-suspicious, 'i'hough we may think Gedaliah wanting in discernment, we must commeud his justice in refusing to con- sent to the assassination of Ishmael. When we are in doubt about the guilt of any one, it is our plain duty to give him the benefit of that doubt. In no case have we a riuht to defend ouiselves against a future wrong by anticipating the blow with an act of unlawful violence.
III. Political oeimeb aeb the gbeatest ceimbs. Much vagueness exists as to the character of these crimes. If the assassin is successful, the world condones his offence, while, if he fails, his memory is execrated and he is condemned as a murderer. Many political acts are viewed as crimes by one party and as heroic deeds by another. But the moral character of a deed is not determined by such accidents as these. If it be really a crime, an offence against the eternal laws of right, its relation to public and national affairs aggravates its wickedness, inasmuch as it immensely enlarges the arena of its mischievous lesults (ver. 3).
IV. Public intebest is no exousb fob political obimes. Ishmael might have contended that he was a patriot helping his people to throw off the yoke of Babylon. If he were acting that noble part, his method of carrying it out would still have been odious and unpardonable. Patriotism is no excuse for private treachery. Moreover, public interest is never truly advanced by crime. Ishmael's crime resulted in serious trouble to the Jews. It destroyed the hope of a quiet life in the land of Israel for tlie returned fugitives and the poor remnant of the nation. It probably led to a third deportation of exiles to Babylon.
Vers. 4 — 8. — The slaughter of the pilgrimt. L A needless crime. Of course no crime is necessary, but some crimes have their plausible excuses. This had none. Ishmael had tasted blood, and murderous passions ur^e him to wanton violence. His only object in slaughtering quiet, inoffensive pilgrims must have been to please his master by the further depo|julation of the land. So great a crime with so poor a motive evidences bloodthirsty tyranny. The worst crime is crime held cheap till it is pursuti for no reason. All wickedness makes future wickedness more tempting. Done at first for some ulterior object, it becomes at length a passion and a delight in itself. This is the very devilry of crime.
II. A tbbachbbous cbimb. Ishmael led the pilgrims to trust themselves in his hands, and then abused the sacred relations of hospitality. Such an act shows as much meanness as villainy. But all wickedness is essentially false, degrading, treacherous.
lU. A bacbileoious cbimb. These men were pilgrims of relinioii, bearing incense in their hands. To us it may seem no more wicked tu murder a pilgrim than to murder an innocent man. In itself the acts are equally wicked. But guilt depends on the criminal's idea of his crime, as well as on the inherent character of the act. Kow, wherever sacred places are venerated and visited by pilgiims, the pilgrimage is regarded as a sacred work, a religious service. To slay a pilgrim is, therefore, held as a distinct insult to the service of God. This must have been the way in which Ishmael's act would have been regarded, and he must have known it. Therefore, judging him by the ideas and manners of the time, as it is only fair to judge him, we must acknowiedge that he was guilty of a wilful affront against the religion of his nation. In all sin we sin against Heaven as well as against man. In some ofi'ences the offence to Heaven is more palpable than in others. Then the sin is the more horrible in its guilt on the conscience of the criminal.
IV. A coLD-BLOODED OBiME. The thing was done deliberately. The richer pilgrims were allowed to buy their lives for a ransom. The ten men who had treasure in the field purchased their escape (ver. 8). The rest, poorer men, were slain. Such a trans- action reveals the cool calculator as well as the liardened murderer. The passionate man is responsible for the evil done in his rage, because he ought to restrain himself; but the calmer man, who can and does restrain himself in certain respects with regard ^ Ms own interest, is &r more guilty for the ^^'.■'kedness he commits in clear aelf-pwsesaio^
OH. ZU. 1—18.] THE BOOK OF THE PROPHET JBREMIAa 167
HOMILIES BY VARIOUS AUTHORS.