II. Renewal must be in our experjbncb. The mistake is to suppose that God must change to us. But there is no need for him to turn. He is always good and always willing to be favourable to his children as soon as they submit and obey. Till then nothing can induce him to do so unrighteous an act as to turn from wrath to pleasant treatment. The necessary change lies all on our side. Men used to think that night was the desertion of the earth by the sun, and day the enjoyment of his return. They were wrong. They now know that the sun is not thus fickle. So it is with the soul's night and day. A primitive and narrow theology says that God changes — now going, now returning. Larger knowledge shows that he abides the same, and that as our distress is in turning from him, so our redemption must be in returning to him.
in. Renewal must begin with our inner life. The writer wisely prays to be turned back to God before he prays for the renewal of the old days. It is a common mistake to seek ibr the external fruits of forgiveness before the internal. The first thing is to bring the soul badk to God. Other happy consequences will follow. It is vain to pray for the brightness of noon before our part of the earth has revolved towards the sun. It is to be noted that the great change in the soul is a taming to God. God draws us to himself. Redemption is reconciliation to Ckid. To be near him, to trust and love and obey him, to seek more and more of his light and life, — this is the renewed health and blessedness of the soul that is restored from the wretchedness and ruin of sin.
IV. Renewal will affect our whole experienob. After the interior life is renewed the exterior also undergoes a happy transformation. The Jew yearned for the old happy days of peace and prosperity. We inevitably clothe the joyous past with a glamour of aifeotion. Many a lost joy seems inconceivably bright now it
88 THE LAMENTATIONS OF JEIIEMIAH. [oh. v. 1—22.
has gone. Yet God may bring it back, if not in the old form, for the exact past is irretrievable, yet in even richer sweetness. The penitent muses sadly over the innocent days of old in the dear home now -long since broken up. He would give worlds to bring back that peaceful time before all his sin and shame. It cannot return. But far off, at last, there may be reunions in the better world and njoicingi that will outdo the brightness even of tiiose happy days.
HOMILIES BY VARIOUS AUTHORS.
Ver. 1. — Tht LorcPs remembrance hesought. The inhabitants of Judali and Jerusalem had looked, now to Egypt and now to Assyria, for help and deliverance. Events bad shown upon how broken a reed they had leaned. Their experience was now leading the best among them to another and a surer, higher, Bef uge. As the spoltesman of his repenting fellow-countrymen, Jeremiah entreats the remembrance and the regard of Jehovah.
L AOVERSITT SOMETIMES LEADS MEN TO SEEK THE BEOAltD USD FAVOITB OF THE
QoD WHOM IN PBOSPBEiTT THEY HAVE FORGOTTEN. That troublc may foster self- control and patience is a commonplace of moral teaching. But it only answers its highest end when it leads the afSicted to seek and call upon their God. In the noon- day of happiness, the healthy, busy, and joyous too often forget him to whom they are indebted for alL Providence is forgotten when the sun shines ; clouds and darkness seem to have a natural tendency to remind the soul of God.
II. The Lord's remembrance and consideration are an assurance of help ahd DELIVERANCE. That the Omniscient is not perfectly aware of all that happens to man is not for a moment to be supposed. The language of the prophet is human language, adapted to our ignorance and infirmity. The Lord will be entreated ; he summons his children to think of him ; and he promises to draw near to those who draw near to him. The sinner may well dread the all-including gaze of the righteous Judge ; but the lowly and believing penitent may well take courage when be learns that the Loi<d has not forgotten to be gracious. — T.
Ver. 7. — The moral continuity of nations. Man is naturally not merely gregarions, but social. The powers that be, an apostle teaches us, are ordained by GK)d — from which we learn that political and social life have a Divine sanction. Accordingly, the Judge of all deals with men, not only as individuals, but as communities. This fact was present to the mind of the prophet when he wrote these words.
L The fact of national accountability to the moral Governor. The history of the Jews is the history of a theocracy ; but it embodied lessons which are adapted to all mankind. Nations have national privileges, national responsibilities, national proba- tions, national rewards and punishments.
II. National retribution is sometimes deferred for a season. The prophet* appear to have had a clear view of this law. Wrong-doing in one generation was seen to be followed by punishment in a succeeding age. Jeremiah is the author of the well- known proverb, " The fathers have eaten sour grapes, and the children's teeth are set on edge." The seed (to change the figure) is sown by one generation ; a following generation reaps the harvest.
III. The certainty that penalties will bb inflicted upon the impenitent. There is indeed a sense in which even the repenting and reformed suffer for the sins of those who have gone before them. But for the impenitent and unrefurroed there is no exception, no esoaiie. We, says the prophet, speaking of himself and of his rebellious and ungodly contemporaries — " w« have borne the iniquities of our fathers." The apostasy and rebellion of the former generations were visited upon those who endured the horiurs of the siege and the degradation of the Captivity. There is mystery in the providential appointment that, not only shall every man bear his own burden, but that some shall bear the burden of those also who have gone before them. But the fact remains, and it gives solemnity to the life of families and of nations.
IV. The lesson is thus impressed upon all men — how serious and real a rmasn la vatiokal pbobationI The teaching which was profitable for Israel is equally
OB. ▼.1—22.] THE LAMENTATIONS OF JEREMIAH. 81
adapted to England, and indeed to all the nations of mankind. The Lord is King, and from his government and authority none of the earth's inhabitants is free.— T.
Yer. 8.— None to deliver. Bitterness was added to the misery of the Jem when Chaldean slaves — advanced to eminence and power on account of their ability — ^were placed in authority over them. But there was no choice; resistance was impossible anil deliverer there was none. In this respect the condition of the inhabitants ot Jenualem may represent that of sinful, helpless men.