I. There is here an assertion of mnvERSAL and pabtiodlab providence. The inequality of the human lot has ever been the theme of meditation, inquiry, and study. It has been attributed to chance, to men themselves, to the operation of law. But the enlightened and religious mind recognizes the voice and the hand of the Most High in human society, even when the immediate causes of what takes place are apparent. Nothing is so vast as to be above, and nothing is so minute as to be beneath. Providence. The afflictions and sufferings of life, as well as its joys and prosperity, are all allowed and all overruled for good to God's people. And all may become means of grace and blessing to such as receive them ia a teachable and submissive spirit. Accordingly —
II. There is here an implicit buooestion of the manner in which good and evil should be beceived by men. This is not to be regarded as a speculative question merely, though it is a subject upon which thinking men must needs exercise their thoughts. But inasmuch as we all receive both good and evil in the course of our life, it cannot be other than a matter of supreme concern to us to decide in what spirit all that happens to us shall be accepted. 1. It will be well to remember that there is nothing purposeless ; that there is intention, meaning, in all providential arrangements. 2. The devout mind will recognize benevolence in the " dispensations " of providence, will see the movements of a Father's hand and hear the tones of a Father's voice. 3. The Christian cannot overlook the obvious fact that the real good can only be acquired by those who receive the happiness of life with gratitude and bear the afflictions of life with submission and cheerfulness. — T.
Ver. 39. — Why murmv/r 1 The world is full of complaints and murmuring. It lome- times is observable that those whose lot is peculiarly fortunate, whose circumstances are peculiarly favourable, are foremost in complaint when anything occurs to them which does not fall in with their expectations, which does not correspond with their desires. On the other hand, we now and again meet with the poor, the suffering, the friendless, who display a cheerful, uncompliuning disposition.
I. All punishment is deserved by those upon whom it is inflicted. Conscience testifies to this. God hath not " rewarded us according to our iniquities." No afflicted one can plead innocence, can justlj' affirm that he has been treated with undue severity. For this reason affliction should be endured in silence and with submission.
II. When God chastises he dobs so in equity, and not in injustice or caprice. The heathen attribute to arbitrary and fickle deities, even to malevolent deities, many of their misfortunes. But to us God is " righteous in all his works." To rebel against him is to question the wisdom of the only Wise, the justice of the iunremely Bighteous. The afflicted should look through the chastisement to the hand which inflicts it.
III. To REBEL AGAINST GOD IS TO RESIST HIS PURPOSES OF COMPAHMOS WHICH INTEND
54 THE LAMENTATIONS OF JEtiEMIAH. [ch. ui. 1— 66.
OUB GOOD. Observe that murinuiing is not only wrong, it is most inexpedient, A complaining spirit is inconsistent with the disposition which alone can receire the wholesome lessons and discipline of sorrow and can turn them to highest and iMting profit.— T.
Ver. 40. — Bepentanee. Sin and suffering are the topic of much thought and inquiry and speculation. But it is of supreme concern to the sinner and the sufferer to act aright. He may or may not be able to explain the mysteries of the human heart, of the Divine government. But it is most important that he should repent and turn unto the Lord.
I. The condition of ebpentancb. The unreflecting and careless will not repent. There are two conditions necessary to such an attitude of mind. 1. Those aflBicted because of sin should searcli themselves. To take a favourable view of self is natural ; but truth and justice require tliat every man should look below the surface, should explore his inmost nature. Thus the springs of action, its hidden motives, will be brought to light. 2. They should consider against whom they have sinned. It was a profoundly just exclamation of David, " Against thee, thee only, have I sinned!" We may indeed wrong our fellow-men, but we sin against our Creator and Lord. Conduct must be looked at in this light, in order that it may lead to repentance.
II. The nature of repentance. This exercise ot the heart is accompanied with sorrow for sin, but it consists mainly (1) in turning away from sin, and (2) in turning unto the Lord. This involves the seeking of pardon and acceptance, and the acceptance by faith of the Divine terms of mercy.
III. The proof of repentance. This may be said to consist in : 1. The hatred and loathing of the evil in which the sinner in his impenitence took pleasure. 2. The love and pursuit of holiness as pleasing unto God. — T.
Ver. 41. — " Suriwrn, corda I " Religion takes possession of the whole of our nature. A service professedly of the heart, and of the heart alone, is a hypocritical service, which because of its insincerity God cannot accept, inasmuch as it is contradicted by the life. On the other hand, how can the Searcher of all hearts be pleased with a service which is of the hands, the outward posture and actions only, in which the heart has no share ? The true worship and homage consists in the combination of the spirit and the body.
I. Heart and hands are lifted in penitence and confession. It seems to this exercise that the prophet here admonishes and invites. The heart has been engrossed by earthly pursuits and pleasures ; and these it now quits, directing its contrite sighs to heaven, and lifting with it the clasped hands of penitence.
II. Heart and hands are lifted in earnest entreaty. In its anguish, in its conscious helplessness, the heart seeks mercy and acceptance with God ; the hands are raised as in supplication, to give expression to the imploring petitions.
III. Heart and hands are lifted in believing confidence. There is encourage- ment to trust in the Lurd. The repenting and confiding Church of the Redeemer is ever lifting holy hands to heaven, in expression of that sentiment which is the condition of all blessing. It is the attitude of hope. "I will lift up mine eyes unto the hills whence cometh my help." And as the eyes of faith behold the God of grace upon the throne ol' power, they draw the heart upwards ; the hands follow, and the posture of the spiritual nature is becoming to man and honouring to God. — ^T
Vers. 48 — 51. — Sympathetic narrow. This passage is sufficient to justify the title pitofixed to this collection of sacred lyrics. It is indeed a " lamentation." And, what is Ueserving of special notice, the lament is not for personal afSiction, it is occasioned by the distress ami woe of the fellow-countrymen of the prophet.