Ver. 11. — A promise for orphans and widows. I. Gk>D brinos some mitioation to THE SEVEREST CALAMITY. The mcrciful assurance of care for the helpless sufferers occurs in the midst of a stern denunciation of doom upon Edom, as a strange and startling relief to the terrible words that follow and precede. Here is a rift in the cloud through which a sunbeam of Divine love falls upon the dark scene of judgment. The thunderstorm of God's wrath never so covers the whole heavens that no ray of mercy can penetrate to the wretched sufferers. Behind the stern frown there is always the melting heart of Divine pity. God's anger is the anger of love, not that of hatred. Wherever it is possible to give relief he will do so.
IL When GkiD sends trouble he also sends a deliverance. Possibly the trouble is beyond escape ; for a season it must be endured ; but in the end there is a Divine salvation for those who will seek it aright. Repeatedly denunciations of woe against some gtulty nation are followed by the promise that " in the latter day " God " will bring again the captivity" of it (e.g. ch. xlvi. 26 ; xlviii. 47 ; ver. 39). The promise to Edom of the preservation of the children implies a future for the race. The widows and children are helpless sufferers, and it is for these alone that the deliverance is promised. God has peculiar pity on the most needy.
III. Orphans and widows have special encoitraqeuents to look fob help fboh God. If such a merciful promise as that of our text is made to a heathen nation, how much more assurance may the people of God feel ! and it it is given to the families of the wicked and in the midst of the sentence of punishment, how much more must it
numbers the hairs of our head, will he neglect our children ? If they who are desolate indeed cry unto him, can the All-merciful neglect their prayer?
IV. God's promises fob orphans and widows should enooubaoe faith in wtm 1. 1^ father should trust his children to Ood. That is a terrible moment when the strong man feels the sentence of death within him, and bows his head, knowing that he must leave his helpless ones behind. Yes, must leave them. Then let him leave them to God. Here is a call to resignation and to trust. The promise is in a measure conditioned by it. If the dying man would have his little ones cared for when they are set adrift on the cold, homeless world, let him entrust them to God. Such a trust will never be broken. But if he refuse to do this, he cannot complun should they suffer harm after he has gone. 2. The tuidow must trust for herself. " Let thy widows trust in me." The children may be too young to seek refuge in Qod. Their father must do this for them. But the widow must exercise her own faith. Her husband's faith will not avail for her. Let her trust, and then, but not till then, she ihall find her consolation in the great Comforter.
CH. XLix. 1— 39.] THE BOOK OP TEE PROPHET JEREMIAH. 255
Ver. 16. — A people deceived hy its own terribleness. L Thet who are a tebbob to
ALL HUMAN FOBS MUST ULTIMATELY TREMBLE BEFORE SPIRITUAL FOBS. Edom WaS tO
fall before Babylon, in spite of her terrible aspect. Much more must the fierce, proud sinner succumb to the unseen angel of Diviae judgment. The rocks that keep back an army cannot retard the onrush of the heavenly host.
II. They who now stand hishbst in pbidb and power will fall lowest at thk FINAL JUDGMENT. Rank, social position, honour, influence, will then count for nothing. Pride may have sat high as the eagle in its eyrie, but "every one that exalteth himself shall be abased ;" "The first shall be last."
III. They who possess earthly greatness are in danobb of deludins them- selves WITH AN UNWARRANTABLE TRUST IN IT. Suoh cities as the Tock-hewn Petra, and Bozrah seated on her lofty hill, would seem by natural position impregnable. Consequently their inhabitants would grow insolent and proud, and thus deserve the more that fate which their natural resources could not avert, and their self-confidence would prevent them from mitigating. Worldly resources are dangers when they lead us to forsake the true Refuge in order to trust in them. The rich and great are not the more secure for their privileges, and they will be the less safe if they lean upon them when without them they would seek help in God.
Ver. 29. — " Fear on every sideJ" This is a sadly familiar phrase of Jeremiah's. It is frequently applicable. The causes of alarm are numerous ; so are the sufferers.
I. Fear is an evil. It is not only the shadow of future calamity ; it is evil itself — evil even if it is not iustified by the event. 1. It is distresaing. 2. It is degrading — debasing the mind, crushing out all that is noble and unselfish. 3. It is paralyzing. Under the influence of fear we are confused and helpless ; all energy is gone.
II. There are many occasions op fear. Jeremiah frequently exclaims, " Fear on every sidel" We know not how many dangers surround us— political, social, domestic, personal ; dangers to property, family, health, and life. The wonder is that they who have no refuge above themselves are so complacent. Such unwarrantable calmness must be traced to moral dulness rather than tc true courage. For how truly terrible is the condition of the sinner I The laws of the universe are against him. If he flees from this life new horrors await him in the dread unknown land.
III. The deepest source of fear is our own sin. 1. This brings the greatest danger upon us — the penalty of outraged justice and broken law, 2. This awakens the feeling of terror. Conscience makes cowards of us all.
IV. In God is the Refuge from fear. Men fear God in their guilt. Yet it is he who alone can deliver thum from fear, (1) by removing the eoil feared ; (2) or by strengthening them to endure it ; and aho (3) by calming the troubled soul as one whom his mother comforteth. It is well that we should feel fear on every side if it leads us to cry, "What must we do to be saved?" and then to hear and follow the gospel answer, " Trust to the Lord Jesus Christ, and thou shalt be saved."
HOMILIES BY VARIOUS AUTHORS.
VerB. 1, 2. — The paradox of Isrcu^s inheritance. The fittingness of this prediction is very striking. It is Ammon, the appropriator of Gad, who is the special subject of it.