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Jeremiah
Chapter Thirty
Jeremiah 30
Chapter Contents
Troubles which shall be before the restoration of Israel.
(1-11) Encouragement to trust Divine promises. (12-17) The blessings under
Christ
and the wrath on the wicked. (18-24)
Commentary on Jeremiah 30:1-11
(Read Jeremiah 30:1-11)
Jeremiah is to write what God had spoken to him. The very
words are such as the Holy Ghost teaches. These are the words God ordered to be
written; and promises written by his order
are truly his word. He must write a
description of the trouble the people were now in
and were likely to be in. A
happy end should be put to these calamities. Though the afflictions of the
church may last long
they shall not last always. The Jews shall be restored
again. They shall obey
or hearken to the Messiah
the Christ
the Son of David
their King. The deliverance of the Jews from Babylon
is pointed out in the
prophecy
but the restoration and happy state of Israel and Judah
when
converted to Christ their King
are foretold; also the miseries of the nations
before the coming of Christ. All men must honour the Son as they honour the
Father
and come into the service and worship of God by him. Our gracious Lord
pardons the sins of the believer
and breaks off the yoke of sin and Satan
that he may serve God without fear
in righteousness and true holiness before
him all the remainder of his days
as the redeemed subject of Christ our King.
Commentary on Jeremiah 30:12-17
(Read Jeremiah 30:12-17)
When God is against a people
who will be for them? Who
can be for them
so as to do them any kindness? Incurable griefs are owing to
incurable lusts. Yet
though the captives suffered justly
and could not help
themselves
the Lord intended to appear for them
and to punish their
oppressors; and he will still do so. But every effort to heal ourselves must
prove fruitless
so long as we neglect the heavenly Advocate and sanctifying
Spirit. The dealings of His grace with every true convert
and every returning
backslider
are the same in effect as his proceedings to the Jews.
Commentary on Jeremiah 30:18-24
(Read Jeremiah 30:18-24)
We have here further intimations of the favour of God for
them after the days of their calamity have expired. The proper work and office
of Christ
as Mediator
is to draw near unto God
for us
as the High Priest of
our profession. His own undertaking
in compliance with his Father's will
and
in compassion to fallen man
engaged him. Jesus Christ was
in all this
truly
wonderful. They shall be taken again into covenant with the Lord
according to
the covenant made with their fathers. "I will be your God:" it is his
good-will to us
which is the summary of that part of the covenant. The wrath
of God against the wicked is very terrible
like a whirlwind. The purposes of
his wrath
as well as the purposes of his love
will all be fulfilled. God will
comfort all that turn to him; but those who approach him must have their hearts
engaged to do it with reverence
devotion
and faith. How will they escape who
neglect so great salvation?
── Matthew Henry《Concise Commentary on Jeremiah》
Jeremiah 30
Verse 8
[8] For it shall come to pass in that day
saith the LORD of
hosts
that I will break his yoke from off thy neck
and will burst thy bonds
and strangers shall no more serve themselves of him:
In that day — In the day when God should
deliver the seed of Jacob out of trouble.
His yoke — The yoke of the king of Babylon
that power of his
which for seventy years he exercised over the Jews.
Of him — Of the Jews.
Verse 9
[9] But they shall serve the LORD their God
and David their
king
whom I will raise up unto them.
But — Either this must be understood of the kingdom of
Christ
under which the Jews that received him were made spiritually free: or
there is a time yet to come
when this ancient people of God shall be restored
to a farther civil liberty than they have enjoyed ever since the captivity of
Babylon.
Verse 11
[11] For I am with thee
saith the LORD
to save thee: though
I make a full end of all nations whither I have scattered thee
yet will I not
make a full end of thee: but I will correct thee in measure
and will not leave
thee altogether unpunished.
In measure — Not in equity only
but with
moderation.
Unpunished — But yet God will not let his own
people go unpunished
that by it they may be reclaimed
and the world may take
notice that God is of purer eyes than that he can
in any persons
behold
iniquity.
Verse 12
[12] For thus saith the LORD
Thy bruise is incurable
and
thy wound is grievous.
For — They had sinned to that degree that God had resolved
they should go into captivity.
Verse 13
[13] There is none to plead thy cause
that thou mayest be
bound up: thou hast no healing medicines.
No medicine — The prophet's design was to
convince them
that there was no present remedy
but patience
though their
false prophets might promise a cure.
Verse 14
[14] All thy lovers have forgotten thee; they seek thee not;
for I have wounded thee with the wound of an enemy
with the chastisement of a
cruel one
for the multitude of thine iniquity; because thy sins were
increased.
Thy lovers — The Egyptians and Assyrians.
Verse 23
[23] Behold
the whirlwind of the LORD goeth forth with fury
a continuing whirlwind: it shall fall with pain upon the head of the wicked.
A continuing — Not a sudden blast
that shall
presently go over
but a vengeance that shall abide.
Verse 24
[24] The fierce anger of the LORD shall not return
until he
have done it
and until he have performed the intents of his heart: in the
latter days ye shall consider it.
Consider — And though at present they will not consider
yet
afterward
when they see things come to pass
then they shall consider what I
have told them.
── John Wesley《Explanatory Notes on Jeremiah》
30 Chapter 30
Verses 1-24
It is even the time of Jacob’s trouble; but he shall be saved out
of it.
Jacob’s trouble
There is not a malady in human life
but we find its antidote in
the Bible; not a wound
but we find its balm; not a spiritual sickness
but we
find its remedy there. If there is no time of trouble to Jacob
what
deliverance could Jacob want? Of what use is a promise of rest to the weary and
heavy laden
unless a man finds himself burdened and oppressed? A promise of
salvation is only of value for those who feel their need of it; and an
assurance of deliverance is only precious to such as are made sensible of their
danger. The language of our text relates primarily and literally to the
languishing state of the Church--to the captivity of Israel’s tribes--to
Jacob’s trouble on account of the desolation of their city
and the destruction
of their temple; and it is not only promised to them that their trouble should
be blessed to them
but also that they should be saved out of it. We notice
first
the time of Jacob’s trouble; secondly
the timely deliverance promised
“He shall be saved out of it”; and thirdly
the evidence and display of the
truth and faithfulness of God towards Israel and Jacob.
1. Some may inquire why the truth and faithfulness of God should be
brought forward. I do not intend to present you with a catalogue of Jacob’s
troubles; they are too numerous. I will
however
mention a few.
2. The timely deliverance. He shall be saved out of it. There is a
threefold method in which God saves Jacob out of his trouble. Sometimes by causing his troubles
to terminate with a word. He speaks the word
“Peace
be still
” and not s wave
rolls
nor s wind breathes. Sometimes He causes their troubles to terminate by
taking the sons of Jacob out of them to glory
and raising them above the reach
of them for ever. Sometimes by teaching them how to trust and triumph in
Himself; as David says
“Though I walk in the midst of trouble Thou wilt revive
me.” What a marvellous deliverance God effected for His people in the days of
bloody Mary. Then there were multitudes of godly men in prison
under sentence
to the fire
and expecting the faggots every moment to be kindled
when God
suddenly summoned that cruel queen into His presence. Elizabeth succeeded
and
His people were rescued Remember
whether trial is domestic
personal
spiritual
temporal
or circumstantial
a Father’s wisdom directs it
a
Father’s love superintends it
and a Father’s word will scatter it. And
remember
whatever method God may adopt to save you out of your trouble
you
as a son of Jacob
will be enabled to say
“It is good for me that I have been
afflicted.” Sometimes He delivers them by teaching them how to trust Him
and
triumph in Him in the midst of troubles. Look at Gideon and his conquest over
the Midianites
without a spear
a bow
dart
javelin
sword
arrow
lance
or
any weapon of war--with nothing but lamps and pitchers he overcomes them. How
different are the troubles
of Jacob and Esau
of Isaac and Ishmael
of the Christian and the worldling
of
a child and an enemy. The troubles of the worldling are not few. He is liable
to all the calamities of life. He has no God to flee to
no sympathising High
Priest. Place a Christless man in my circumstances
despair and anguish will be
his portion; but s man that shall be saved if he has my God. Is there any
relation to
any likeness to
Jacob’s sons to be found in you? Is there any
distinction between you and Esau? Is there any personal
spiritual difference
between you and the world? Can you give an affirmative answer to these
questions? If so
the promise and oath of God are on your side; and
however
deep or long your troubles may be
you shall be saved out of them. (J. Iron.)
I will correct thee in measure.
Correction in measure
I. The text gives us
God’s law of correction; and remember
first of all
that it is a law. It is
not a passion; it is not a surprise on the part of the Ruler Himself: it is
part of His very goodness; it is quiet
solemn
inexorable
everlasting. The
steadfast law of the universe is
that though hand join in hand
the wicked
shall not go unpunished. This is s law
it is not a caprice; it is a necessity
of goodness
and not a burst of passion. All things fight for God; they are
very loyal to Him. The stars in their courses utter His testimony; the winds as
they fly are vocal with His name; the earth will open her mouth with eager
gladness to swallow up the populations that lift their hands against Him. Let
us begin with things known
with the patent and indisputable facts of
life
--and amongst those facts you will find the hell which follows broken law
the earth that casts out the sour that is not holy
--and thence proceed step by
step into the holy place where the altar is
and the speaking blood
and the
Father
and the strange light of eternity. There is but one true line of
progress: it begins with Moses
it ends with the Lamb--Moses and the Lamb: Law
and Grace; and in the last eternal song we shall find in one grand line
“Moses
and the Lamb
” a marvellous harmonisation
the up-gathering and reconciliation
of all things; the old ark built again; the law within
the mercy-lid covering
it. Law and Mercy--Moses and the Lamb--these combine the whole purpose of the
movement of the Divine mind and love.
II. So far we have
looked at the stern fact of law: we now come to what is said about it. It is a
law of measured correction: “I will correct thee in measure.” At this point
grace gets hold of law and keeps it back. Law can never stop of itself. The law
is the same at the end as at the beginning. It cannot palter
it cannot
compromise
it cannot make terms; it grinds
bruises
destroys. If a sinful
world were left absolutely to the operation of law
it would be crushed out of
existence. But the law is under mercy. We are spared by grace
by grace we are
saved. The grace was accomplished before the sinner was created. The atonement
is not the device of an afterthought: the Lamb was slain from before the
foundation of the world. Have we penetrated the gracious meaning of that astounding
mystery? Before we can understand anything of the atonement
we must destroy
the very basis and the relations of understanding
as it is too narrowly
interpreted; we must think ourselves back of time
of space
of foundations
worlds
sinners. Great is the mystery of godliness--God manifest in the flesh.
“Correction in measure” is God’s law now. May the time not come when the
measure will be withdrawn and the correction will take its unlimited course?
That will be hell
that will be destruction.
III. What is the
meaning of this “measure”? It is the Gospel. There is a higher law than the law
of death. The law
of life is not changed: it is enlarged over all the sins and shortcomings and
crimes of life. “Where sin abounds
grace doth much more abound.” Grace says
“There has been great sin: now for my enlargement.” And she enlarges her offers
of mercy
and her signs of pity
and her opportunities of return
until the sin
flee away--that which is great becomes little. Life is more than death
as the
heaven is high above the earth. Death is only a partial law; the universal law
is life
and it is for God to set that infinite law in motion. Here we enter
upon the mysteries of Deity; here we touch the altar of the atonement. I will
accept my chastening; I deserve it. This is my sweet
great faith--that no
punishment ever overtakes me that is not a sign of God’s watchfulness
and of
God’s care over my life. I have never suffered lose
social dishonour
inward
compunction
without being able to say
“This is the Lord’s doing
and not
man’s. The man did not know what he was doing to me; he was seized by God and
set to do this work for my punishment--my education.” Let us have no whining
no complaining
no retaliation. The man that smote you was sent to smite you.
Avenge yourself by deeper confession
by larger
loftier prayer. (J. Parker
D. D.)
I will restore health unto thee
and I will heal thee of thy
wounds
saith the Lord.
God’s love in restoration
Most times in Scripture the voice of God is the voice of love. The
sterner words come forth as of necessity
on compulsion. How wonderful in the
text is the tenderness with which God speaks
what marvellous considerateness
for natural human feelings
for the peculiarities
if I may so speak
of human
feelings
when
in promising to renew and to restore
He speaks not only of
restoration
but of restoration on the very spot
restoration with the least
possible loss
the least possible wrench to natural feeling
--restoration of
the city on the ruinous heap
on the old foundation; not merely life again
but
life where they had lived of old
the hearth to be raised where the hearth had
burned of old
and home where home had been
not one joy or sorrow of
association being lost
no change of place
no severance of old ties and
thoughts
but all the round of life to begin again on the very site where the
days had gone round before. Great mercy would it have been
if the decayed
city
with its palaces and homes
had been rebuilt at all
and on other spots
in other places not known or loved before; but as there would have been a
certain sorrow in changing the place of habitation
in making a new home
and
on looking back on the bare desert plots where the city had once stood
so God
promising restoration
so promises it
that there should not be one cloud upon
the heart in seeing the walls again built
not one touch of sorrow and regret
to mingle with the joy. And how has it been with the Church of Christ
of which
these words of the prophet
in a second and a spiritual sense
doubtless speak?
There is no branch of the Church
alas! which has not failed at times in its
high part
which has not at times sunk down into listlessness and sloth
which
has not at times had an evil activity and an unwise zeal
which has not at
times wasted its high gifts
spilt them as it were like water on the ground
suffered its lamp to burn low or to glare with an unhealthy light
which has
not at times grudged alms
or been faint in prayer
or worshipped the world
or
dressed itself out in gorgeous robes of worldly greatness
or been
self-indulgent
or lax in its view of Christian verities. And yet no branch of
the Church has been without its calls and recalls
its revival
whether of its
spiritual life or of its form and order
its gracious renewings
its waterings
from on high with the heavenly dew
that it might again look strong
again
battle with the world
again bear noble witness
again do noble deeds
again
shew the power of a living faith
again unite itself with heaven by its warm
and frequent prayers
again preach Christ crucified by its own crucifixion of
all earthly affections
and the manifestation of all saintly ways and tempers.
(Bishop Armstrong.)
Blessed promises for dying outcasts
The promises of this verse will be exceedingly sweet to
those who feel their personal need of them; but those who boast that they are
neither sick nor wounded will take no interest in this comfortable word.
I. Taken in connection with
the verses which precede it
our text describes a class of men and women who
are in a serious plight. These people suffer under two evils. They are
afflicted with the distemper of evil
and also by dismal disquietude of
conscience. They have broken God’s commandments
and now their own bones are
broken. They have grieved their God
and their God is grieving them.
1. They are sick with sin
and that disease is one which
according
to the fifth and sixth verses
brings great pain and trouble into men’s minds
when they come to their senses
and know their condition before God. Sin felt
and known is a terrible kill-joy: as the simoom of the desert smites the
caravan with death
and as the sirocco withers every herb of the field
so does
a sense of sin dry up peace
blast hope
and utterly kill delight. This
disease
moreover
is not only exceedingly painful when the conscience is
smarting
but it is altogether incurable
so far as any human skill is
concerned. Neither body
soul
nor spirit is free from its taint. At all hours
it is our curse and plague; over all places it casts its defiling influence; in
all duties it injures and hinders us. To those who know this there is a music
sweeter than marriage-bells in these words
--“I will restore health unto thee
and I will heal thee of thy wounds” The incurable shall be cured; the
insatiable malady shall be stayed. How gracious is it on God’s part to pity a
creature infected with this vile distemper! How good of Him to regard our
iniquity rather as a sickness to be healed than as a crime to be punished!
2. I told you of a double mischief in this plight
and the second
mischief is that this person has been wounded for his sin. His wounds are of no
common sort
for we are told in the fourteenth verse that God Himself has
wounded him. There is such a thing as cruel kindness
and the opposite to it is
a loving cruelty
a gracious severity. When the Lord brings sin to remembrance
and makes the soul to see what an evil it has committed in transgressing
against God
then the wound bleeds
and the heart breaks. The smart is sharp
but salutary. The Lord wounds that He may heal
He kills that He may make
alive. His storms wreck us upon the rock of salvation
and His tempests drive
us into the fair havens of lowly faith. Happy are the men who are thus made
unhappy; but this for the present they know not
and therefore they need the
promise
“I will heal thee of thy wounds
saith the Lord.” The blows are not
only on the conscience
but when God is in earnest to make men flee from their
sins
He will smite them anywhere and everywhere. He takes away the delight of
their eyes with a stroke; the child
the husband
the wife
or the friend is
laid low; for the Lord will fill our houses with mourning sooner than leave us
in carnal security.
II. A special interference.
The poor creature is in desperate dolour; but the God of pitying love comes in
and I beg you to notice the result.
1. This interference is
first of all Divine. The infinite Jehovah alone
can speak with that grand Ego
and say
“I will
” and again
“I will.” No human
physician who was worthy of the name would speak thus. He would humbly say
“I
will attempt to give you health; I will endeavour to heal your wounds”; but the
Lord speaks with the positiveness of omnipotence
for He has the power to make
good His words.
2. Note
that since this interference is Divine it is effectual. What
can baffle the Lord? Can anything perplex infinite wisdom? Is anything
difficult to almighty power? He speaks
and it is done; He commands
and it
stands fast. When therefore God says
I will restore health unto thee
” health
will visit the wretch who lies pining at death’s door. When He says
“I will
heal thee of thy wounds
” the deep cuts and gashes are closed up at once.
3. Observe that this interposition performs a work which is most
complete
for it meets the two-fold mischief. He will heal both disease and
wound.
4. Notice
too
how sovereignly free this promise is. It does not
say
“I will restore health unto thee if”--No
there is no “if”; and there is
no mention of a fee. Here is healing for nothing. Jesus comes to give us health
without money and without price
without pence or penance
without labour or
merit.
5. Notice that
although it be thus free and unconditional
yet it is
now a matter of covenant certainly
for God has made the promise
and He cannot
turn from it. To every guilty sinner
conscious of his guilt
who will come and
confess it before God
this promise is made to-day
“I will restore health unto
thee
and I will heal thee of thy wounds.”
III. A singular reason. He
says
not “Because you were holy
” or “Because you had good desires”; but
“Because they called thee an outcast.” Who were they? Why
the mockers and
blasphemers: the Lord actually transforms the venom of asps
which was under
the tongues of the malicious
into a reason for His mercy. This clearly shows
how God hates the very notion of merit; but it also shows that He will find a
reason for mercy somewhere.
1. This roused the Lord’s pity. “Oh
” He said
“has it come to this?
Have they dared to call My Beloved ‘an outcast
’ and say that no man seeketh
after her! I will seek her
and heal her
and restore her
for I cannot endure
such tauntings.” Now
if there is a poor sinner in the world
upon whom other
sinners
who are just as bad in their heart
begin to vent their scorn
and
say
“She is an outcast”; then the God of mercy seems to say
Who are you that
you should talk like this? You are as vile yourselves
and yet you dare to look
down upon this poor
selected one
as if she were so much worse than you.
Therefore
I will save that despised one
and will have mercy upon the
rejected.”
2. God’s jealousy is aroused against those who despise His people and
speak ill of them. It is one thing for a father to chasten his boy; but if
when he is out in the streets
a stranger begins to kick him
his father declares that it shall
not be. He arouses himself to defend his child
the same child that just now he
smote so heavily. That is a fair parallel to the case of our God. He will
chasten His people in measure
but the moment that their enemies call them
outcasts He turns His anger another way and releases His people. Oh
how
blessedly does good come out of evil! How graciously He causes the wrath of man
to praise Him. He restores health to Zion
and heals her wounds because she is
called an outcast.
IV. A little suitable advice.
I will suppose that I have those before me who have felt their disease and
their wound
and have been healed by the God of mercy. I would recommend them
to attend to certain matters.
1. Take care that you live very near your Physician. I notice that
patients come up from the country when they are suffering with serious
complaints
and they take lodgings near a medical man who is in high esteem for
such cases as theirs. Now
the Lord has healed your wound
and restored health
to you
therefore abide in Him; never leave Him
nor live far away from Him
for this old disease of yours may break out on a sudden
and it will be well to
have the Healer close at hand. It will be best to entertain Him constantly
beneath your roof
and within your heart; for His presence is the wellspring of health
to the soul.
2. I recommend you often to put yourself under His searching examination.
Go to this great Physician
and ask Him to look into your hidden parts
to
search you
and try you
and see what wicked way may be in you
that He may
lead you in the way everlasting.
3. I recommend you from personal experience to consult with this
Doctor every day. It is a wise thing before you go downstairs into the world’s
tainted atmosphere to take a draught of His Elixir vitae
in the form of
renewed faith in Him. I am sure at night it is an admirable thing to purge the
soul of all the perilous stuff which has accumulated through the day by full
confession and renewed confidence.
4. Lay bare your case before Him; conceal nothing; beg of Him to deal
with you according to His knowledge of your case. Make a clean breast that
Christ may make a sure cure.
5. Then I should very strongly recommend you always to obey the
prescriptions of the great Healer. “Whatsoever He saith unto you
do it.” The
Lord Jesus must be received as a whole
or not at all
6. Take care also to exercise great confidence in this Physician.
Your cure is working wondrously when you trust in Jesus heartily. Distrust is
what you have to fear; faith is your strength.
7. When you are healed
as I trust you are already
speak well of
your Benefactor. When you were restored from sickness the other day
you were
quite able to inform your friends as to that new medicine which acted like a
charm
and you found a tongue to speak well of your doctor; and I am sure you
have ability enough to declare the wonderful works of the Lord in your case.
“Oh
but I could not embellish the tale!” Do not attempt to embellish it; for
that would only spoil it. Tell the story as simply as possible. I think it is
of Mr. Cecil that I have read the following incident. A friend came from some
distance to inform him of a medicine which was to relieve him of his disorder.
This friend told him all about it
and having done so
entered into
conversation upon the current matters of the day. The result was that Mr. Cecil
was greatly interested in the talk
and when his friend was gone
he quite
forgot every ingredient of the wonderful medicine. Beware of allowing the many
things to drive the one thing needful out of your friend’s mind. (C. H.
Spurgeon.)
I will also glorify them
and they shall not be small.
The Church’s encouragement in times of depression
I. A
representation cf the Church in a state of great depression and affliction.
1. Consternation and dismay are evinced. There is “the voice of
trembling
” and the agitation of “fear
” at the apprehension of approaching
calamities. “Every man” is represented “with his hands upon his loins
” the
symptoms of agonising pain; and “all faces are turned unto paleness
” the
effect of extreme alarm.
2. Desolation and ruin are also intimated. Their “bruise was
incurable
and their wound was grievous”; for they were “wounded” by the hand
of “an enemy
--with the chastisement of a cruel one.”
II. The encouraging
promise here given to the Church of her restoration to peace and prosperity.
1. Tranquillity and protection; or
“peace in all her borders” (Jeremiah 30:10).
2. The renewal of her religious privileges (Jeremiah 30:18; Jeremiah 30:22).
3. The increase of her converts (Jeremiah 30:19).
4. The joy of her members is next promised;--and this follows as a
matter of course.
5. The destruction of her enemies. (R. Bond.)
And their nobles shall be of themselves
and their governor shall
proceed from the midst of them.
The choice of their rulers the privilege of the people
1. The power of choosing their own rulers is a privilege which but very
few of mankind have ever enjoyed. There is not one nation in all Asia and
Africa which enjoys the power of electing its own rulers; and scarcely one in
all Europe which enjoys this privilege in its full extent.
2. The power of choosing their own rulers is a privilege which all
nations who are destitute of it wish to enjoy.
3. It must be a great privilege to any people
to have the power of
choosing their best men to rule over them. Rulers who understand the genius and
disposition of their people
who are acquainted with their laws and
constitutions
who have a comprehensive view of their various interests and
connections
and who are men of tried integrity
are well qualified to fill
every department of government. No people can desire better rulers than these;
and such as these
the power of election gives them the best opportunity of
appointing to office.
4. It is a great privilege for a people to have a power of choosing
their own rulers
because good rulers are a very great blessing. They are the
guardians of all that a people hold most dear and sacred; and so can do them
greater service
and more essentially promote their temporal good
than any
other men in any other public or private stations of life.
Reflections--
1. No nation which chooses its own rulers can be enslaved without its
own consent. The privilege of election is the grand palladium of civil liberty.
2. If a people who choose their own rulers have not good rulers
it
must be owing to their own fault. If they choose their best men
there can be
no doubt but their rulers will be good.
3. A people who choose their own rulers
cannot reasonably expect to
have better rulers than themselves
4. This subject directs us where to look for the origin of the
political distresses and embarrassments in which we have been
and still are
involved. They have originated from the abuse of the power of election.
5. This subject suggests to us the best
and perhaps the only
possible way of alleviating present
and of preventing future calamities. The
way is
wisely and faithfully to improve our important privilege of election
and commit the direction of our national concerns to greater and better men. (N.
Emmons
D. D.)
The blessing of freedom
Our subject is the blessing of freedom; the advantages of that political
condition in which we are placed. There are various causes in operation which
tend to lesson in us the due sense of these advantages. Extravagance of praise;
asserting too much with regard to any principle; overdrawn statements of its nature
and perpetual
boasting of its effects
are likely in all cases
sooner or later
to bring about a
reaction. The abuses of the principle of liberty also; the out-breakings of
popular violence
mobs
and tumults
prostrating the law under foot; and the
tyranny
moreover
of legal majorities; and
withal
the bitter animosities of
party strife
and the consequent incessant fluctuations of public policy
constantly deranging the business of the country; all these things are leading
some to say
but with more rashness than wisdom
“I must think
that even
political oppression and injustice
which should make all strong
and firm
and
permanent
would be better than that state of things in which we live.” Add to
all this
that the blessings which are common
like the air we breathe and the
light of day--blessings which are invested with the familiar livery of our
earliest and most constant experience--are apt to pass by us unregarded; while
the evils of life
calamities and concussions of the elements
shipwrecks
and storms
and earthquakes
rise into portentous and heart-thrilling significance; and we
see another and final reason why the advantages of our political condition are
liable to be undervalued. The first step which I shall take in defending the
ground which we as a nation have taken
win be carefully to define it. What is
the principle of a democratic or representative government? It is
that no
restraints
disabilities
or penalties shall be laid upon any person
and that
no immunities
privileges
or charters shall be conferred on any person
or any
class of persons
but such as tend to promote the general welfare. This
exception
be it remembered
is an essential part of our theory. Our principle
is not
as I conceive
that no privileges shall be granted to one person more
than to another. If bank charters
for instance
can be proved to be
advantageous to the community
our principle must allow them. It is upon the
same principle that we grant acts of incorporation to the governors of
colleges
academies
and hospitals
and to many other benevolent and literary
societies: it is upon the ground that they benefit the public. And what is
government itself
but a corporation possessing and exercising certain
exclusive powers for the general weal? Again
I maintain that our democratic
principle is not that the people are always right. It is this rather: that
although the people may sometimes be wrong
yet that they are not so likely to
be wrong
and to do wrong
as irresponsible
hereditary magistrates and legislators;
that it is safer to trust the many with the keeping of their own interests
than it is to trust the few to keep those interests for them. Let me now
proceed to speak of liberty as a blessing
and the highest blessing that can
appertain to the condition of a people.
1. I value our political constitution because it is the only system
that accords with the truth of things
the only system that recognises the
great claims and inalienable rights of humanity.
2. I value our liberty
and deem it a just cause of thankfulness to
Heaven
because it fosters and develops all the intellectual and moral powers
of the country.
3. I value political liberty because of that which a free and
unfettered energy obtains
it gives the freest and amplest use. What is the
effect
nay
what is the design of a despotic Government
but to deprive the
people of the largest amount that it can
or dare
of the proceeds of their
honest industry and laudable enterprise? Under its grossest forms
it levies
direct contributions; in its more plausible administration it levies taxes; but
in either case its end is
the same--to feed and batten a few at the expense of the many. Let me not be
told
that differences in the form of government are mere matters of
speculation; that they have very little to do with our private welfare; that a
man may be as happy under one form as another. I think it was on occasion of
our revolution that Dr. Johnson put forth some such oracle as this; but it is
not true; it may pass for good-nature
or for smooth philosophy
if anyone
pleases so to call it
but it is not true. What more obvious interest of human
life is there
than that a man’s labour shall produce for him the greatest
possible amount of comfort; that he should enjoy
as far as it is compatible
with the support of civil order
the proceeds of his toil? Labour
honourable
and useful as it is
is not so very agreeable that a man should recklessly give
it for that which is not bread. And that he emphatically does who gives it for
pensions
sinecures
and monopolies
and establishments
and wars
which
benefit him not at all.
4. I should not exhaust the subject
even in this most general view
of it
if I did not add one further consideration in behalf of freedom; a
consideration that is higher and stronger than any reason--I mean
the
intrinsic desirableness of this condition to every human being. In this
respect
freedom is like virtue
like happiness; we value it for its own sake.
God has stamped upon our very humanity this impress of freedom; it is the unchartered
prerogative of human nature. (O. Dewey
D. D.)
Who is this that engaged
his heart to approach unto Me?--
Who is this?
I. The question of
our text is asked to direct attention to this glorious person. “Who is this
that engaged his heart to approach unto Me? saith the Lord.” The person who
must draw near to God must be one of ourselves. It is clear that a fit
representative for men must be himself a man. In Adam we transgressed and died
to God: in another Adam must we be restored. Now
where is this man to be
found? “Who is this?” If he is to come of ourselves
where is he? Not among
this assemblage; nor if all the myriads that dwell on the face of the earth
could be gathered together would there be found one who could undertake this
enterprise
--“For all have sinned
and come short of the glory of God.” Nor is
it merit alone that is needed
for he that would approach unto the Lord as
mediator must be prepared with strength to suffer. Who can sustain the load of
human sin? Who can endure the indignation of the Lord against iniquity?
Assuredly none of us could do it:
the fire would consume him as stubble. Oh
for an interposer; but
where can he be found? Now look at the context
and you will see that the
person who must approach to God for us must be a prince-priest; for He is
called “their glorious One” and” their Governor
” and yet it is said of Him
“I
will cause Him to draw near
” which work of drawing near is in other places
ascribed to priests
for these God had set apart for the service of His sanctuary.
The person
then
must be a priest
and yet a prince. Who is He
and where is
He? You know Him--the true Priest of God
not of the order of Aaron
and the
King eternal
immortal
invisible
King of kings
and Lord of lords. It is He
that engaged His heart to draw near to God on our behalf. The question
however
may be answered in another way
so as to bring out more clearly the
matchless Person whom our hearts adore. It was necessary that He who should
draw near to God should be chosen to that office by God Himself
and should be
qualified for it by Divine power. “I will cause Him to draw near
and He shall
approach to Me.” Now
is there any one among us all that God has ever chosen to
represent our fellow-men as their mediator
acting as the head of the race
and
as such entering into the immediate presence of God on his own merits? We have
not
I hope
the presumption to imagine such a thing. “There is one Mediator
between God and man
the Man
Jesus Christ.” Moreover
to close this
description
He was not only appointed of God and qualified
but He was one who
was willing to undertake the task and ready to pledge Himself to it. He
voluntarily covenanted to do it
as it is written
“Lo
I come; in the volume
of the Book it is written of Me
to do Thy will
O God: yea
Thy law is My
delight.”
II. To excite
admiration of His matchless work. If Jesus Christ is to approach to God for us
it is clear that He must come down into our condition
for He must first
descend or He cannot ascend. He descended into our depths to engineer a way
from the lowest to the highest
to come back from Bashan
and from the depths
of the sea
leading the van of the armies of His chosen as they return unto God
with songs and everlasting joy upon their heads. This lowly place being taken
behold our Lord actually approaching unto the offended Majesty on high. Though
found in fashion as a man
and by reason of His becoming a curse for us
denied
the presence of the Father
so that He cried in anguish
“My God
My God
why
hast Thou forsaken Me?” yet He did approach unto God: He did come near; nay
He
remaineth near
able to save them to the uttermost that come unto God by Him.
Our Lord with all His heart desired to do this: He “engaged His heart” to
perform it. But why this readiness
this eagerness? Love is the one reply. His
heart was occupied with love to God and love to man
and He could not rest till
He had restored the broken concord between these divided ones. With all the
forcefulness of His Divine nature
and with all the energy of His perfect
humanity
He was resolved to bring men back to God. Having thus determined that
He would approach unto God on our behalf
He took all the consequences. A
correct reading of the passage would be
“Who is this that hath pledged his
heart or his life to approach unto Me? saith the Lord.” If you take the meaning
of the word “heart” to be life
since the heart is the source of life
then we
read that our Lord pledged His life
put His life in surety that He would
approach unto God
the Judge of all
and bring us near to Him. When He came as
the representative of sinful men--then vengeance with its sword must smite Him
and He was willing to be smitten. And now to-day
beloved
Jesus Christ
rejoices to think that He has approached unto God on our behalf
and made
eternal amity between God and man Let us rejoice with Him. Let us become happy
in fellowship with our God.
III. To arouse your
interest in the sweet results of Jesus Christ’s having approached to God for
us. The first result is found in the chapter. Read that twenty-second verse.
“Who is this that engaged his heart to approach unto Me? saith the Lord. And ye
shall be My people
and I will be your God.” That is
because our royal High
Priest approached unto God for us
therefore we who were called outcasts
we
whose wound was incurable and grievous
we that were utterly ruined and undone;
we
believing in this Jesus
shall in Him become the people of God. I seem to
see in my spirit that old legend of Rome worked out in very deed. So saith the
story: in the Roman Forum there gaped a vast chasm which threatened the
destruction of the Forum
if not of Rome. The wise men declared that the gulf
would never close unless the most precious thing in Rome was cast into it. See
how it yawns and cracks every moment more horribly. Hasten to bring this
noblest thing! For love of Rome sacrifice your best! But what
or who is this?
Where is a treasure meet for sacrifice? Then Curtius
a belted knight
mounted
his charger
and rightly judging that valour and love of country were the
noblest treasures of Rome
he leaped into the gulf. The yawning earth closed
upon a great-hearted Roman
for her hunger was appeased. Perchance it is but an
idle tale: but what I have declared is truth. There gaped between God and man a
dread abyss
deep as hell
wide as eternity
and only the best thing that
heaven contained could fill it. That best thing was He
the peerless Son of
God
the matchless
perfect man
and He came
laying aside His glory
making
Himself of no reputation
and He sprang
into the gulf
which there and then
closed
once for all One great result of Christ s having died is to leave us a
way of access
which is freely opened to every poor
penitent sinner. Come. Are
you using that way of access? Do you use it every day! Having used it
and thus
having drawn near to God
do you dwell near to God! Do you abide in God? Is God
the main thought of your life
the chief delight and object of your being? (C.
H. Spurgeon.)
──《The Biblical Illustrator》