Q-od and that all the ordinnnces of worship are his. Beligion is not merely human and subjective. It relates to Grod and it goes out of the humaa world reaching up to the Divine. There is scope, therefore, for God's action in it. He may refuse his action. He may not hear the prayers, nor accept the offerings, nor employ the services, nor succour the needs of the worshipper. Then he rejects the altar. This is represented as being done with Tiolence, destruction, and a Divine abhorrence. The desolation wrought by Babylon is traced up to the hand of God. So when our religious privileges are oroken up by earthly means we should inquire whether God's displeasure is behind the calamity. It is not necessarily. But it may be.
n. Why God rejects the altab. 1. Because the wwthip i» insincere. If we practise the forms of devotion without the heart of it our hypocrisy will only insult God. 2. Because the worshipper is corrupt. Thus was it with the Jews in Isaiah's time. God says, " Your new moons and your appointed feasts my soul hateth . . . when ye make many prayers, I will not hear : your hands are full of blood " (Isa. i. 14, 16). So David says, " If I regard iniquity in my heart, the Lord will not hear me " (Ps. Ixvi. 18). 3. Because the ofering is unworthy. The Israelite was to bring his best to God. No blemished sacrifice would be accepted. If we give less than the best in our power we make an unworthy offering. If only spare time and superfluous money are offered to God, how can we expect him to receive such mean and niggardly service? He will have OUT brightest hours, our richest devotion, our hearts and lives and all, or he will take nothing.
III. With what results Gk>s bejeots the altar. When once the altar is rejected by God all sacrilice and service are vain. It matters little that the enemy throw down the stones of it. If it remains intact it is worthless. We may have full assemblies of people and rich and elaborate services and all.the pomp and ceremony of worship ; and it will be for nothing if God reject the worship. We think too little of this Divine side of religion. We are too much inclined to rest in the decorum and grace of becoming human forms of worship. Let it be known that the one end of worship is to reach God. If he is met by the soul, it matters little what means be used in worship. If ha refuses to a«sept us, tke form of worship is a mockery and a delusion.
Ver. 9 (last clause). — " No vision." I. The TEACHiNa ASB vision OF pbophetio TRUTH CONSTITUTE AN IMPORTANT ELEMENT IN RELIGIOUS LIFE. The writer laments the loss of teaching and vision as abnormal and disastrous. The vision of the prophets was not simply nor chiefly concerned with the distant future and recondite counsels of pro- vidence. It dealt with present facts and unveiled their true character. It guided in the present and with regard to the uncertainties of the very near future. The humbler office of teaching was assooiat&i with it. The prophet, a seer of visions in private and on special occasions, was a teacher among his fellow-men and under ordinary circum- stances. It is im|>ort!fnt to see how essential the knowledge of truth is to a healthy spiritual life. WithoiU it devotion becomes superstition. Beligion is based on revela- tion. The school precedes the workshop. Teaching must prepare the way for service.
II. There are times when teaching and vision oease. The two may not fail exactly at the same time. But the stream will not flow long after the fountain is dried. The teaching that is continued after all inspiration has died out will be arid, formal, life- less, unreal. Ideas will take place of facts, and words of ideas. Now, the vision, which is the starting-point of all knowledge of truth, is intermittent. There have been ages fertile in prophecy and there have been barren ages. In the days preceding the ministry of Samuel " the Word of the Lord was rare, and there was no vision scattered abroad " (1 Sam. iiL 1). After the roll of the Old Testament was complete, prophecy ceased. It revived in the apostolic age. Spiritual insight and Divine knowledge have been intermittent since then, sleeping in the dark ages, flashing out in the days of St. Bernard, dried up by the dreariness of scholasticism, swelling out in fresh energy with the Reformation, withering again at the end of the seventeenth century, and brightening once more from the close of the eighteenth. What shall be the next turn ?
m. The abuse of prophbtio vision and teaching leads to the cessation of THBH. The prophets prophesied falsely (ver. 14). They preached peace when there was no peace (Jer. xxiii. 17). As a penalty fur their treason to their sacred trust of truth they lost the gift of spiritual vision. Disloyalty to truth warps our pecceptiou!'
22 THE LAMENTATIONS OF JEREMIAH. [<'n. n. 1—2Z.
of truth. False living hinders true thinking. There is nothing which so deadens and
blinds the spiritual fauulties as indifference to truth. Beginning with telling a conscious lie, a man comes at last to accept falseljood without knowing it.
IV. The rejection op prophetic vision and teaching also leads to the cessa- tion OF THEM. The people were as guilty as their teachers. They refused to hear truth and asked for pleasant words. They declined to obey the truth which they had heard. The penalty of disobedience to Divine truth will be the loss of that truth. If we refuse to go as the vision of Goil in our souls directs, that vision will fade out, leaving us no light of heaven, but only gloom or false lights of earth.
Ver. 14. — Tlie vision of falsehood and folly. Visions from the Lord have ceased (ver. 9). But the prophets continue to see visions of earthly limitation or even of diabolical delusion. These visions are false and foolish. Better have none than such.
I. PpOPHBOY in its corruption sees THE FALSE AND FOOLISH IN PLACE OF THE TRUE