III. What assubances the people had that it would be thus well with teem IF THEY EBMAIKED IN THEIB LAND. 1. They Were assurcd of the pres nee of God. " I am with you " (ver. 11). If God is with us, we can dispense with the patronage of a Pharaoh, even though a Nebuchadnezzar is thundering at our gates. 2. They were assured of the active hdp of Ood. " 1 am with you — to save you." The very object of God's presence is his people's good. When present he does not only observe ; he acts, saves, delivers. 3. They were assured of the continued mercy of Ood. " I will procure you mercy " (ver. 12). 4. They were assured that Ood would overrule their enemy and convert him into their friend. Nebuchadnezzar should be made to have mercy upon the people. Thus what we most fear is led by God to work our good when » e are obedient and submissive.
Vpr, 19. — Contradictory requirements. The Jews were here required not to flee into Egypt. Joseph was warned by an angel in a dream to " arise, and take the young chil. 1 and his mother, and flee into Egypt " (Matt. ii. 13). The Scriptures represent botli commands as coming from God. Yet they are contradictory. This is but one instance of a discrepancy often to be met with. Let us consider the meaning of it.
I. Divine eequibements mat be outwabdlt contbadictobt and yet consistent IN PEINCIPLE. In general principle what is right once is right eternally ; what i^ right for one man is right for all men; what is right in one jilace is right every- where. The moral laws of God are eternal, immutable, universal. They are as true in Sirius as on the earth, to angels and to demons as to men. But the application of these principles necessarily varies. 1. The same act has a different character under different circumstances. Egypt was an imposing heathen power in the days of Jere- miah ; it was but a Bomiin province in the time of our Lord. Plight to Egypt at the earlier time meant distrust in God and reliance on the arm of flesh ; no such alternatives accompanied the decision of Joseph. Thus it often happens that consistency to prin- ciple will permit and require great variations of conduct according to the changing necessities and dangers of life. 2. Tlie same act may have a different duircKter with different persons. Identical general moral obligations apply to aU of us equally, liut men have different duties in the carrying out of those principles, accoidiug to their constitutional differences of capacity and disposition. One man can stand on the verge of a precipice without a tremor, another turns giddy as he approaches it. For the one to be there is harmless, but it is most dangerous for the other. The first man may do what is no risk to him, but the second will be foolish and wrong if ha lollow his example. So there are scenes which afford temptation to some tcmporauienis and none to others. The dutv to avoid them must vary with this -armtion of dange.i. 3 'I hi
OH. XLn. 1—22.] TUE BOOK OF THE PROPHET JEREMIAH. 175
same act may have a different character according as it is performed with a different motive. Fli-ht may doaote cowardice or prudent caution. Passive endurance may be determined by weakness and indolence, or it may result from submissive trustfulness.
II. The outward contsadiotion of Divine requibements warns us to estimate ACTIONS SOLELY BY THEIR INNER CHARACTER. I. We should be Careful not to condemn others because their behaviour strikes us as superficially opposed to what is right from our own point of view. Their circumstances, character, and motives may be quite different from what we suspect. The man who is condemned as a miser may be wisely ihrifty. He who is regarded as a meddlesome busybody may be conscientiously dis- charging what to him is a public duty. The seeming devotee of pleasure may be generously laying himself out to brighten the sad world with ministries of happiness to others. The apparently ambitious despot may be an enthusiast for the regeneration of humanity. 2. Wemust bewa>e of the sZaw's/t imiVa^ion of the best examples. What was wise and right in them may be positively wrong in us. Even our imitation of Christ must be spiritual rather than external. Surely in calling us to foUow him, he does not require us, like St. Francis, to become homeless wanderers, because the Son of man had not where to lay his head. Because he drove out the desecrators of the temple with violence, it may not be right for us to use similur violence, when what was done by him from pure zeal might only be followed by us with angry pasaions.
HOMILIES BY VARIOUS AUTHORS.
Vers. 1 — 6. — Inquiring of Ood in great crises. I. The right and ddtt of it. 1. Because of his claim to respect and obedience. It was a traditional custom in Israel. Jehovah was their national God. He had delivered them, created them into a nation, and laid them under eternal obligations. (1) There is a general obligation upon all so to do. Even those who do not recognize any special relation existing between God and themselves have reason for drawing nigh to him. There are moments when the things of life assert their sacrednesis and awful mystery, when God besets them behind and before. His providence is a continual appeal. And the sense of sin, of helpless- ness, and of indefinite hope leads them to his footstool. (2) It is specially incumbent upon those who are related to him through grace. Judah represented ancient Israel, and, although now but a remnant, was still privileged with the presence of a true prophet of God. Christians should be eager and ready to call upon him, as they have the promises reaffirmed in Christ, and the witness of his Spirit in their hearts that they shall not ask in vain. Their whole position is due to his grace, and it is but right that this should be acknowle(l,g;cd. 2. Because of helplessness and dan<,er. The petitioners were " left but a few of many." They knew that it was through iheir own folly for the most part that they had been brought to such a pass. We know that in the great crises of life we are unable to guide ourselves. The future is dark and full of trouble. 3. Because of God's wisdom, power, and love. He knows all things, and is able to deliver from all evil ; and he has assured us of his willingness to guide and protect. The larger, grander policy of life is only possible with his inspiration.
II. The spirit in which it should be entered npON. 1. Humility. In external attitude and langnage they left little to criticize (ver. 2). Consciousness of our own need and weakness. 2. Confidence. We must believe that he is, and that he is a rewarder of all them that diligently seek him. Their requesting Jeremiah to pray to the Lord his Gd, and their expression of willingness to do as he should advise, showed a measure of iaith. 3. Oheditnce. This they professed (ver. 6). 4. Sincerity. (Ver. 6.)