THE BOOK OF THE PROPHET JEREMIAH, [oh. xur. 1—6.
he itrengthens and establishea even to the end. And that faith which makes men themselves to utter confident dogmatic words will not be shakea all at once. Time is to try all things — the wisdom of the wise and the folly of the fools, the result ol that which is sown to the Spirit and that which is sown to the flesh.
II. In what thet DiFFiSB. In respect of real and deep insight into th« future. The man who is confident in worldly wisdom is simply confident in the doctrine of chances. His chance of stability and success is equally good with that of others. iSome must fail, but some must succeed. But God would have us ever to imderstand that success of this sort is only a deferred failure. If men could only see far enough, success and honour and safety would be utterly transmuted into failure, disgrace, and ruin. But God's confidence is based on certain and complete Itnowledge. The end of all unsettlement and change must be something stable and continuous, and when God sees men reckoning themselves on a true foundation, which after all is miserably brief and frail, he can only assert the truth. If men will not believe, the only thing remain- ing is to wait. The utter downrall of the Jewish nation from such a height to such a depth was predicted even in the days of their outward glory. The Word of Qod stands because he can discern the certain exhaustion of purely human resources even when those resources show themselves in exuberant exercise and impressive acMevemeni.— Y>
EXPOSITION.
CHAPTEK XLV. Fbomise to Babuoh.
Ver. 1. — ^These words j i.e. the revelations which Baruch bad committed (or was com- mitting) to writing.
Ver. 3. — Hath added grief to my sorrow. Baruoh felt " sorrow " or " pain " at the sin- fulness of the people ; "grief" or " anxiety " was added by Jeremiah's announcement of the judgment. I fainted in my sighing; rather, I am weary with my sighing} comp. Ps. Ti. 7 (Authorized Version, 6).
Ver. 4. — ^That which I have bnilt(comp.ch- L 10 and parallel passages). Even this whole land ; rather, and that is the whole earth.
Ver. 5. — Seekest thou great things, etc.? All around is passing through a sore crisis, and canst thou expect a better lot ? It is no time for personal ambition, when the very foundations of tlie state are crumbling. In all places whither thou goest. This seems to indicate that Baruch's time of exile would be a restless one ; it would nowhere be safe for him to take up a settled habitation.
HOMILETICa
Vert. 1 — S.^The grief of one soul, and its consolation. This chapter is devoted to one man. Among ihe large prophecies concerning whole nations, room is found for a prophecy to a single individual. The Bible is at once universal and individualistic in character. Its narratives alternate history with biography. God cares for the whole world, and truth is large as the universe ; yet God does not forget one soul in its private distress, and truth h:<s special applications to special cases.
I. The gbiep. Baruch had a double distress — grief added to sorrow. 1. 27k« first sorrow. Probably this arose from a consideration of the wretched condition of the nation in its vice and decay. It is right and natural that good men should feel deep concern at the state of their country. The Christian should have the spirit of him who " when he beheld the city, wept over it." lloreover. if we see much of the wickedness of the world, we should not be satisfied with steadily condemning it, nor with congratu- lating ourselves on our own superior goodness. The sight should fill us with sorrow. 'I'hey who go thus astray are our own brethren. And is not there much of the same sin in all of us ? Often the wickedness which shocks us in others ia only the full develop- ment of the very sin that lurks in our own hearts. 2. Tlie added grief. (1) This came from the prophecy. Baruch was commissioned to write and read. His privileged position, so near to the fountain of inspiration, only deepened his distress. High spiri- tual privilege may bring only sadness in this world's experience. Increase of kuowiedira may be increase of sorrcw. Revelation is sometimes a cause of distress. Ia ths present
OH. XLT.I— 6.] THE BOOK OP THE PROPHET JEREMIAH. 20J
case the prophecy was a declaration of the approaching doom of Jerusfilem. We should contemplate the punishment of the impenitent wltli profound ^licf. Revenge- ful, triumphant, or self-complacent feelings in regard to this terrible subject are quite unchristian. (2) Bavuch had personal grounds for his distress. In the npiiroaching overthrow of his nation all his cherished hopes of personal ambition were shattered. The most sanguine too often suffer the bitterest disappointments. (3) Jerevdah's grief would add to that of Baruch. Sorrow is contagious. He who is much with " the Man of sorrows " will be likely to feel strange grief in contemplating the evil of the world. Baruch could find no rest in his grief. The greatest weariness is not the result of hard work ; it comes from distress of heart. It is trouble, not work, that breaks down the strong life to premature old age. The blessedness of the heavenly rest is that it is rest from sorrow as well as from toil.
II. The consolation. Jeremiah has a prophecy for Baruch. God speaks to indivi dual souls. The preacher must be preached to. Has not he who would save others a soui of his own to be saved ? How sad that any preacher should declare the Divine messago to the people, but hear no voice speaking peace to his own troubled soul 1 If he were as faithful as Baruch, he might expect, like Baruch, to receive a Divine consolation. Note the characteristics of this consolation. It did not deny the cause of grief. Much com- fort is unreal and false in trying to do this. The consolation for Baruch consisted chiefly in furnishing him with advice regarding his views of God's action and his 6wn aims in life. 1. A lesson of acquiescence in the Divine tvill. God is acting within his rights. It is vain to rebel. Peace is found in submission. 2. A rebuke to ambition. Self-seeking brings distress. As we live out of self we gain Divine peace. 3. A promise of safety. After the lessons intended to lead Baruch into a right mood, God promises him his life — only this, but this is much for a humble man who knows he does not deserve it, and a good man who will,devote it to God's service.
Ver. 4. — Divine destruction. I. God can destuot his own work. What he made he can unmake. People dogmatize about the indestructibility of matter, of atoms, of souls. How do .we know they are indestructible ? Is Go'i's omnipotence limited by the properties of his own works ? But apart from all metaphysics, the complex world, being constructed, is plainly subject to destruction. It is monstrous to think the universe is a huge Frankenstein, able to escape from the power of its Maker.