II. The reward of the pious soul. 1. There is what may be called the reflex influence of waiting. The expectant seeker and suppliant finds the very posture he is led to assume good and profitable. " In quietness and in confidence shall be your strength." 2. The Lord is actually good unto such as wait for him. He is pledged to this. Hi» servants have ever found this to be the case. For the expectation honours him from whom the blessing is expected. The patient are delivered from their troubles, and to those who seek the Lord his glory is unveiled. — T.
52 THE LAMENTATIONS OF JEREMIAH. [o«. m. 1— 6«
Ver. 27. — Theyohe in youth. This is not a welcome lesson. It is natural to all, and especially the young, to resist authority, to defy restraint, to resent punishment. A« the young ox lias to be brought under the yoke, as the young horse has to be accus- tomed to tlie bit and the bridle, the harness and the saddle, so the young must learn the practical and valuable lesson of endurance and submission.
I. In human lipb a yoke is imposed upon au,. In some cases it is easier and in others move galling ; but there is no escape, no exception. Labour must be under- gone, the daily burden must be borne, restraints must be endured for the sake of the general sood, sacrifices must be made, patience must be called forth and cultivated.
II. When fikst pelt in later life, the yoke is especially hard to bear. It sometimes happens that youth is sheltered from the storm of adversity, which beats fiercely upon the inexperienced and the undisciplined only in later years. It is well known how severely trouble is felt in such cases ; for the back is not fitted to the burden, the neck is not bent to the yoke.
III. The discipline experienced in youth fits for the toil and suffering of after life. This is why it is "good" tlien to endure it. Many of the noblest characters have known trouble in early life, and have thus learned the wholesome lessons of adversity which have stood them in good stead in after years. They who are afflicted in their youth learn the limitation of their own powers, learn the inexor- able necessities of human life, and become apt scholars in the great school of Diyine providence.
IV. Resistance to the yoke is wrong and foolish, submission is right and wise. It is hard to kick against the ^oads ; it is useless to resent the appointments of Divine wisdom. There are cases in which a rebellious spirit lasts all through life, and it is unquestionable that misery accompanies it. On the other hand, if the yoke be borue early and borne patiently, it becomes easier with custom. And those who are strong to su£Fer are also strong to serve. — T,
Ver. 30. — 2%e cheek to the smiter. Probably these verses should be translated by imperatives. The prophet, profiting by his own experience and by that of his country- men, admonishes all to meekness and submission. In resistance is neither peace nor deliverance ; in patient subjection and waiting .is true wisdom, for such is the way to contentment and to final salvation,
I. Such meekness is contrary to natural inclination, and is indicative of a chastened spirit. Be who is smitten naturally smites again. But to act upon this principle is to perpetuate a state of war and strife. Revenge is indeed often honoured in the world, yet the world's records are records of the wretchedness which this habit pro- duces. On the other hand, the Christian principle, commended by our Lord in language which seems borrowed from this passage, is a principle of forgiveness and meek sub- mission, the prevalence of which does much to mitigate asperity and to check wanton injuries.
II. Such meekness is inculcated by the Lord Jebus both by precept and example. He was reviled, yet he reviled not again. And in taking without resent- ment or complaint the unjust stripes and blows and many indignities he endured, our Saviour has given the world the most glorious example of victory over self, of super- human meekness.
III. Such meekness ib oonteibutive to the happiness of those who exhibit it AND to the edification OF THOSE WHO WITNESS IT. The meek and lowly in heart find rest unto their soul. And society is profited by every illustration of the power and beauty of self-government and self-control, of conciliation and patience. — T.
Vers. 81 — 33. — Divine benignity, ii required great feith on the part of Jeremiah and his countrymen to thiuk and to speak thus of God. It was easy for them to believe in the justice and in the power of God ; their own affliction witnessed to these attributes. But it was a triumph ol faith for those so afflicted to acknowledge the kindness and compassion of the supreme Ruler.
L It is not incompatible with God's goodness to afflict men. He "causes grief." His providence appoints that human life should be largely a discipline ol affliction, that human transgressions should be followed by chastisement. The Scrip-
cH.m.1— 66.] THE LAMENTATIONS OF JEREMIAH. 63
tures teach us that we may look all the stern and terrible facts of human life full in tha face, and yet retain our coiifldence in the infinite kindness of the Divine Buler.
II. God obsebteb a limit in AFFLiCTiNa his people. His chastening is for a time. He will not always chide. He will not cast off for ever. For it is not implikcable revenge, it is fatherly discipline, which accounts for human griefs.
III. Compassion and mekot are disoebniblb beneath Divine chastening. It is benignity which delivers the children of men from the waters, so that they are not overwhelmed ; from the flames, so that they are not consumed. I5ut it is benignity also (although this is a hard lesson for the aflSicted, and a hard lesson for the philosopher o( this world) which appoints affliction and chastening. God does not ailow our sufferings willingly, i.e. from his heart, as delighting in them. It is not for his pleasure, but for our profit, that we may be partakers of his holiness. And herein we see, not only the highest wisdom, but the purest love. — T.
Ter. 38. — The source of evil and of good. This passage may easily be ndsunderstood. Some have attributed moral evil as well as moral good to the great Buler of the universe, and by making Grod the author of sin have introduced confusion into the moral realm. The presence of sin in the world is by the permission of the Most High ; but, whilst we cannot understand the reasons for tlus permissidn, we are not at libwty to represent him as sanctioning evil. The good and evil of this passage are natural, not moral.