| Back to Home Page | Back to Book Index
|
Lamentations
Chapter Four
Lamentations 4
Chapter Contents
The deplorable state of the nation is contrasted with its
ancient prosperity.
Commentary on Lamentations 4:1-12
(Read Lamentations 4:1-12)
What a change is here! Sin tarnishes the beauty of the
most exalted powers and the most excellent gifts; but that gold
tried in the
fire
which Christ bestows
never will be taken from us; its outward appearance
may be dimmed
but its real value can never be changed. The horrors of the
siege and destruction of Jerusalem are again described. Beholding the sad
consequences of sin in the church of old
let us seriously consider to what the
same causes may justly bring down the church now. But
Lord
though we have
gone from thee in rebellion
yet turn to us
and turn our hearts to thee
that
we may fear thy name. Come to us
bless us with awakening
converting
renewing
confirming grace.
Commentary on Lamentations 4:13-20
(Read Lamentations 4:13-20)
Nothing ripens a people more for ruin
nor fills the
measure faster
than the sins of priests and prophets. The king himself cannot
escape
for Divine vengeance pursues him. Our anointed King alone is the life
of our souls; we may safely live under his shadow
and rejoice in Him in the
midst of our enemies
for He is the true God and eternal life.
Commentary on Lamentations 4:21
22
(Read Lamentations 4:21
22)
Here it is foretold that an end should be put to Zion's
troubles. Not the fulness of punishment deserved
but of what God has
determined to inflict. An end shall be put to Edom's triumphs. All the troubles
of the church and of the believer will soon be accomplished. And the doom of
their enemies approaches. The Lord will bring their sins to light
and they
shall lie down in eternal sorrow. Edom here represents all the enemies of the
church. And the corruption
and sin of Israel
which the prophet has proved to
be universal
justifies the judgments of the Lord. It shows the need of that
grace in Christ Jesus
which the sin and corruption of all mankind make so
necessary.
── Matthew Henry《Concise Commentary on Lamentations》
Lamentations 4
Verse 1
[1] How
is the gold become dim! how is the most fine gold changed! the stones of the
sanctuary are poured out in the top of every street.
The top —
Are scattered in the head of every street.
Verse 2
[2] The precious sons of Zion
comparable to fine gold
how are they esteemed
as earthen pitchers
the work of the hands of the potter!
Earthen pitchers —
The nobles
the priests
and the good men
are looked upon no better than earthen
vessels
the workmanship of an ordinary potter.
Verse 3
[3] Even
the sea monsters draw out the breast
they give suck to their young ones: the
daughter of my people is become cruel
like the ostriches in the wilderness.
Cruel —
The Jewish women are become cruel to their children
or forced to appear so
having through the famine no milk to give them
nor any thing to relieve them.
Ostriches —
Like ostriches that lay their eggs
and leave them in the sand.
Verse 6
[6] For
the punishment of the iniquity of the daughter of my people is greater than the
punishment of the sin of Sodom
that was overthrown as in a moment
and no
hands stayed on her.
Of Sodom —
Their punishment was greater
because more lingering
and gradual
whereas
Sodom was overthrown in a moment
and that by no human hands that abode upon
her
causing her a continued torment.
Verse 7
[7] Her Nazarites were purer than snow
they were whiter than milk
they were
more ruddy in body than rubies
their polishing was of sapphire:
Nazarites —
Her Nazarites in this place signify her separated ones
who either in respect
of birth
education
estate
or place of magistracy
were distinguished from
the rest of the people.
Verse 8
[8]
Their visage is blacker than a coal; they are not known in the streets: their
skin cleaveth to their bones; it is withered
it is become like a stick.
Not known — So
that those who before knew them
do not know them now.
Verse 13
[13] For
the sins of her prophets
and the iniquities of her priests
that have shed the
blood of the just in the midst of her
Priests —
The ecclesiastical men were a great cause of the first and last destruction of
Jerusalem. And so they are of most other places that come to ruin
through
their neglect of their duty
or encouraging others in their wicked courses.
Verse 14
[14] They
have wandered as blind men in the streets
they have polluted themselves with
blood
so that men could not touch their garments.
They —
The prophets and priests wandered up and down the streets polluting themselves
with blood
either the blood of the children which they slew
or the just men
mentioned verse 13
the slaughter of whom they either
encouraged
or at least did not discourage; so that one could not touch a
prophet or priest
but he must be legally polluted
and there were so many of
them
that men could not walk in the streets
but he must touch some of them.
Verse 15
[15] They
cried unto them
Depart ye; it is unclean; depart
depart
touch not: when they
fled away and wandered
they said among the heathen
They shall no more sojourn
there.
Touch not —
The Jews that made conscience of keeping the law against touching dead bodies
cried to the other Jews to leave the city as themselves did
the city being now
so full of dead bodies that they could not stay in it without polluting
themselves.
Verse 16
[16] The
anger of the LORD hath divided them; he will no more regard them: they
respected not the persons of the priests
they favoured not the elders.
The anger —
These words seem to be the language of their enemies triumphing over them.
They —
Their enemies had no regard to the most venerable persons among them.
Verse 17
[17] As
for us
our eyes as yet failed for our vain help: in our watching we have
watched for a nation that could not save us.
A nation —
The Egyptians.
Verse 18
[18] They
hunt our steps
that we cannot go in our streets: our end is near
our days are
fulfilled; for our end is come.
They —
The Chaldeans.
Verse 20
[20] The
breath of our nostrils
the anointed of the LORD
was taken in their pits
of
whom we said
Under his shadow we shall live among the heathen.
The anointed —
Zedekiah
who though a bad man yet afforded some protection to the Jews.
We said — We
promised ourselves that though the land of Judah was encompassed with Pagan
nations
yet through Zedekiah's valour and good conduct we should live
comfortably.
Verse 21
[21]
Rejoice and be glad
O daughter of Edom
that dwellest in the land of Uz; the
cup also shall pass through unto thee: thou shalt be drunken
and shalt make
thyself naked.
Rejoice —
The prophet speaks ironically
Rejoice; but thy joy shall be but for a little
time.
Drunken —
Thou shalt be intoxicated with it
and make thyself naked as drunken men
sometimes do.
Verse 22
[22] The
punishment of thine iniquity is accomplished
O daughter of Zion; he will no
more carry thee away into captivity: he will visit thine iniquity
O daughter
of Edom; he will discover thy sins.
Captivity —
Not for thy past sins.
Thy sins — By
the punishment of them.
── John Wesley《Explanatory Notes on Lamentations》
04 Chapter 4
What is the
most precious thing in the world? "Why
gold
of course
says the
multitude; not
indeed
with its lips
but with its heart. For this
men will
leave father and mother
and wife
and houses
and lands; for this
what will
men not forsake or give? What is the real cause of half the lawsuits and the
prosecutions that arise; is it not gold? And what will not men do for gold?
They will cheat
rob
embezzle
lie
forge
perjure themselves
— nay
they
will do murder itself
for gold. Must we rest content
then
with this answer
to our question
"What is the most precious thing in the world?"
Impossible! for
notwithstanding the force and unanimity with which the world
cries out
"Gold!" there are voices
not a few
which instantly and
disdainfully reject the insulting reply. "Perish gold
where honour is at
stake!" cry a hundred men at once; and they are right. Though honour be
but an abstraction
that cannot be exchanged for bread
or pearls
it is more
precious than gold. "Part with my political
my religious principle for a
bribe
to keep a house over my head
or my farm in my hands?" say scores
of men
"no! not for the world!" And they are right; though
principles can neither be taken to market nor put out at interest
they are
more precious than gold. "What! must I empty my heart of love to fill it
with gold; marry a money bag instead of a soul; let the home fires die out of
my heart in my eager pursuit of the gold? No
no! perish the dross
and let me
keep my love
and a whole and sound heart
" say scores more. And they are
right
for love is more precious than gold. Ay
and the philosopher would tell
us that all the worth of the gold lies in the man. Now
if this be so
again
what answer must we have to our question
"What is the most precious thing
in the world?" What answer but this
that MAN is the true gold
the
priceless gem of the world
in comparison with whom all other things are vile?
That
then
is the gold of which I am going to speak. Man
humanity
manhood —
that is gold; the most fine gold
the precious stones of the sanctuary
over
whose dimming
and changing
and desecration
I am going to ask you to lament
with me. And I must first ask you to consider with me a little further the
preciousness of manhood. For the mere secular and mundane purposes
there is no
denying the power and the worth of gold. "Money can do anything
" say
its devotees; and they are right
of course
within limit; but the limits are
very wide ones. Gold can buy up the world
and the world's laws resolve
themselves into questions of money. And what is true thus of the literal gold
is true also
and in greater degree
of that more precious thing
of which we
make that the figure just now. Oh! what splendour and glory of capacity is
there not bound up within that little sphere
the body of a man! Six feet of
earth can hold him comfortably
and yet the world cannot hold him — he holds
the world. He is lord of all he sees; tenant for life of God's grandest
freehold
the universe; at the annual rent of the love of his whole soul. And
oh! what capacity of service for the world lies wrapped within that little
germ. You have watched your garden in the blooming time
when every spur upon
the branch holds promise of a cluster of the fruit; did you ever watch the
blooming time of manhood? Did you note the quick impetuosity
the keen
susceptibility
the noble emotions
the tender sympathy
the fine candour
the
metallic ring of conscience
the play of high principle? Oh! what power was
there to bless the world
if all this blossom had set in fruit
and all that
manifold being had developed
in harmonious proportion
to its true stature;
what a rich power
to hundreds and to thousands
had that one man been; what
light he would have shot into the dark places of the universe; what a lever of
help would his strong sympathy have become; what a power against wrong; what a
haven of healthy sentiment and opinion; what a moral power; how his goodness
would have radiated round him
as far as his world stretched. And
best of all
had that promise been fulfilled
had all those buds of hope and aspiration been
set in fruit
he might have been how true
and good
and grand a saint; devout
and yet withal as cheery as a tenant of this sunny world should be; tender and
gentle as a little unspoiled child
and yet as manly as the strongest hero in
the world. A worshipper in all his life
with God in all his thoughts; God in
his heart; his life a happy
conscious
willing service of his God; and yet the
freest child of man and user of the world; a presence
and a power of
righteousness
wherever he was. "What then!" do you ask me? "Is
it within the power of every man that is born into the world to be saint
hero
statesman
poet
painter
genius
philosopher
philanthropist
every highest
style of man — and all to perfection?" Of course I can't mean any such
thing! God's gifts are all disparted. "One star differeth from another
star in glory." Few men are great in more than one thing. So that I do not
expect that it will be possible
in any millennium
ever
for every man to be
in everything a man. And yet
though this be true
it is also true that every
bit of humanity is fine gold! What I mean to assert is this
that by far the
greater part of humanity is spoiled; that a large proportion of the men and
women you meet every day might have been a great deal nobler
and better
and
greater
and more capable every way than they are
and would have been so had
they not been spoiled. "The gold has become dim
the most fine gold has
become changed; the stones of the sanctuary are poured out in the
streets." In respect of this world merely
and of the things men have to
do in this world — the handing of its material
the reading its books
the
fulfilling of its relations — the masses of men are spoiled; dwarfed in their
capacity
crippled in their mental and moral power
stunted in their
development
warped from their uprightness
shorn of their beauty. There is a
bight in the natural world that kills off the buds of every spring; there are
untimely frosts; there are devouring insects
little
but potent; there are
worms at the root
and maggots at the core; there are wind and tempest;
over-sun
and over-rain; and so
not half the world's blossom comes to
perfection. And as it is with the physical
so it is with the moral world.
There is a human blight
deadly and fatal
that comes invisibly in a night
and
makes our petals fall; there are chilly frosts
in the circumstances of our youth
that nip our buds; there are moral insects
of passion and temper
that come
and gnaw at our heart; and there are germs of evil in the world around us that
lay their eggs in our life. "How is the fine gold become dim!" Let me
convert the exclamation of the text into an inquiry. How? First
there is
weakness
inherent and innate — the legacy of one's ancestry
more lasting than
their gold; weakness
working through generations
and culminating in us
through ignorance or wilful neglect of great physical laws; the natural
robustness of humanity diluted out of us by evil treatment
and want of
knowledge and care; and so
when the wings of the full-fledged soul begin to
try their unused plumes
we find ourselves incapable of sustaining our lofty
flight
and come to grovel on the earth again. Secondly
there are the
defective or positively evil influences that surround our youth
and play on
the formation of our character. How can one expect anything good to come from
such gems
and out of such homes as thousands of these human germs are born and
bred in? With sordid fathers
and silly mothers
ungoverned and untaught;
mindless of their children
save to prevent them being a burden or a trouble —
what wonder
that the fine gold becomes dim! With sweets and finery as the
rewards of life
and "God" never used
but as a whip or bugbear
how
can any good come? With no painstaking culture of morals and of tempers in such
a world as this
how can it be but that the fine gold should be spoiled?
(G. W. Conder.)
I. THE PROPHETS REPRESENTATION OF MAN. "Gold." "Fine
Gold."
1. A thing becomes valuable in proportion as it is so regarded. Gold
in itself is useless; it is but as the dust which clings to our feet. But men
have come to attach an importance to it
and hence it has become valuable. So
man will be valuable or otherwise
just in proportion to our idea of him. God
regards man as possessed of an interminable life; as worthy of minute
providential inspection; as worth the great redemptive scheme; as fit for a
home in heaven.
2. A thing is valuable in proportion to what it can accomplish. Gold
can do much. It can make railways all over the world; tunnel the mightiest
mountain; fix telegraphy to the most distant countries. What has man done?
Measured the mightiest mountain; analysed the floating atmosphere; sounded the
deep sea. What has man done? Let Bacon answer as he reveals the laws and
operations of the human mind; Luther as he dispels mediaeval ignorance;
Clarkson as he pleads for the slave. What has man done? Let Elijah speak as he
mounts up to God; Paul as he hears things which human speech cannot reveal;
John as he sees celestial visions on Patmos; the humanity of Christ as it
pleads in heaven. How great is man! He can partake of God's nature; assist in
God's work; share God's glory.
II. THE STATE WHICH THE PROPHET LAMENTS. The gold has become dim.
Humanity has lost its lustre. This manifested in —
1. A cruel neglect of parental duty (vers. 3
4). Physical neglect
is treated as a crime. Our moral sense loathes the man who withholds from his
child its proper education. But spiritual neglect is far more criminal than
either physical or intellectual. Parents
won't you spread your wings of faith
and prayer
and bear your children up to God?
2. A sad prevalence of spiritual poverty. Those who once fed on
dainties are desolate and perishing
But why this spiritual want? Is there no
bread? Jesus gives the answer
"I am the bread of life." Listen!
"If any man thirst
let him come unto Me and drink."
3. A fearful prostitution of powers and privileges. Minds which
might have rivalled angels sunk below the brute. Hearts which might have
throbbed with love to God cherishing hatred.
III. THE CAUSES LEADING TO THIS DIMNESS.
1. Inward listlessness. We are easily moved along by the crowd of
evil tendencies within.
2. Influence of example. The liar helps somebody to tell lies; the
drunkard helps others on to ruin; the dishonest man leads some one else to
cheat.
3. The force of habit. He who once yields to temptation finds it
more difficult to withstand the next attack.
(W. Tucker.)
I. THE OUTWARD SIGNS OF SPIRITUAL DECLENSION.
1. Love to Christ growing cold. We are all
more or less
amenable
to the sympathy of numbers
the force of association; and where the majority
are carnal
it is more difficult for the few to continue spiritual. The same
danger reaches the Church by another route
namely
when there is an extensive
profession of godliness
whether in its forms or phrases.
2. A growing inattention to ordinances. The sentiment of a
heavenly-minded man is
"Lord
I have loved the habitation of Thy house
and the place where Thine honour dwelleth." There is a love of places
as
well as of persons and performances
because of their Divine associations.
3. Niggard and abridged seasons of personal devotion.
4. An easy satisfaction with present attainments. Increase is the
condition of success; there is no stagnation in the waters that Christ shall
give us; they are either "springing up
" or else "the light that
is in us is becoming darkness"
5. Religious gossiping. By this is meant a proneness to converse
about the accidents
rather than the essence of Christianity. Not that other
subjects than religion are excluded from their turn of necessary attention
but
when every subject but that wakes an echo of interest
and challenges a general
interchange of sentiment and experience
can they be loyal Christians who have
nothing to say for Christ?
6. Decreasing sensitiveness of conscience. When men allow themselves
in habits of conformity to the world from which they once shrunk
it is not
that the world is better
but they worse.
7. Diminished zeal for the glory of God.
II. SOME INWARD SIGNS OF WHICH THE INDIVIDUAL ALONE IS CONSCIOUS.
1. The cessation of secret prayer. The habit has perhaps not wholly
ceased
but it is carelessly
cursorily dealt with. There is a shrinking from
personal details in communion with God.
2. The neglect of the Bible as a devotional book. If our Bibles
cease to be necessary
nay
delightsome to us
there is an internal evidence of
decaying grace
which must be looked to
or the devotional neglect of the Book
will proceed to the neglect of its Author. Other religious influences will
begin to fail
the gold will become too dim to reflect a solitary star of
heaven on the shipwreck of our faith
and the fine gold so changed as to be no
longer recognised for a precious metal
3. The spirit in which ordinances are entered upon. If the sanctuary
be entered without previous prayer
and we should leave it as we entered
we
asked nothing
and at least we have what we asked for. If we visit God's house
without a settled purpose to honour Him
and only to patronise His minister
as
some imagine
we cannot expect to meet Him; for that blessing is limited to
them who meet together in His name
not in their own
or some other name.
4. What St. Paul calls "the root of bitterness springing up
whereby many are defiled." The root is concealed under the soil
and its
existence is betrayed only by the sucker and the sprout starting from beneath
and indicative of a bad energy at work. Such a sucker robs the sap from the
tree
bears no fruit itself
and detracts from the fruitfulness of the other
branches. But the image is stronger than this: its metaphor indicates a man bad
in doctrine and morals infecting by his evil influence the community of which
he is a member.
5. Self-interest
— a tendency to look at what is supposed to become
our station
rather than what "becometh saints
" as the elect of God.
(J. B. Owen
M. A.)
We might so far
alter the obvious meaning of the text as to lay great stress upon the meaning
of the word "How" — as if it involved a mystery rather than declared
the fact. How is it possible? It is gold
but it is dim; it is fine gold
but
it is changed — how has it been done? Marvellous is the history of
deterioration.
1. Archbishop Trench in his book upon "Words" has shown
this in a very vivid manner in the matter of certain expressions and phrases
which have gradually but completely
changed their meaning in English speech
and intercourse. He quotes the word "innocent." A word of gold
yea
of fine gold
indicating beauty of character
simplicity of spirit
incapability of double-mindedness or ambiguity of thought and intent; all so
plain
so pure
so straight forward. How is the word now employed in many
cases? To indicate people who have lost mental strength
or people who never
had mental strength; weak-minded people; even those who are little short of
imbeciles are described as "innocent" — those having no longer any
responsibility; having outlived the usual obligations of life or never having
come under them; persons from whom nothing may be expected. "How is the
gold become dim! how is the most fine gold changed!" A change of that kind
does not take place on the surface; changes of that sort have history
underneath them as their cause and explanation; the soul has got wrong in order
to allow a word like that to be perverted from its original beauteousness. This
is not a trick in merely vocal transition; underneath this is a sad moral
history. Even words may indicate the moral course which a nation has taken.
2. What is true of words is true also of merely social manners. How
different you are now in some of your social relations from what you used to
be! Every man will supply his own illustration. How civil we used to be; how
courteous; how prompt in attention; how critical in our behaviour; how studious
not to wound! "How is the gold become dim! how is the most fine gold
changed!" How rough we are
and brusque! How blunt — and we call our
bluntness frankness! How positive
stubborn
self-willed
resolute
careless of
the interests of others! What off-handed speeches we make! What curt answers we
return! "How is the gold become dim! how is the most fine gold
changed!" What if that dimness should so deepen and extend as to lead some
persons to question the reality of the gold? In these matters we must as
Christian men be careful
thoughtful
watchful
critical. There is nothing
little that concerns the integrity and the fulness of Christian character.
3. What is true of words and of manner is also true of the high
ideals with which we began life. Let us be thankful for ideals. We cannot
always live up to the ideal
but we can still look at it and cherish it; and
from our uplifted ideal we may sometimes draw healing when we have been bitten
by some flying fiery serpent whose bite has flung us in agony upon the ground
for a while
like worsted and mortally wounded things. We cannot have ideals too
lofty
too pure
too heavenly. We cannot strike the star. but the arrow goes
the higher for the point it was aimed at. What ideals we used to have! Who
dares bring back to memory all the ideals with which he started life? Where are
they? "How is the gold become dim! how is the most fine gold
changed!" Let me add to the criticism the Gospel which says
We may every
one begin again. What say you to that Gospel opportunity and Gospel challenge?
Let each say
"I will arise and go to my Father"; let each one say
"I will arise and go to my Ideal
and say
I have wounded Thee
dishonoured Thee
fallen infinitely short of Thee in every particular. I am no
more worthy that Thou shouldst be associated with my poor name."
(J. Parker
D. D.)
In describing
and deploring the sad condition of the favoured and once holy and famous city
of Jerusalem
the prophet employs a familiar symbol. We all know what gold is
and only by precision of statement does the dictionary help us with its
information that "Gold is a precious metal
remarkable on account of its
unique and beautiful yellow colour
lustre
high specific gravity
and freedom
from liability to rust or tarnish when exposed to the air." — Century
Dictionary. Men have been talking and thinking about gold as they never have
before in the history of our country
possibly as never before in the history
of the world. And men are coming to understand and appreciate as perhaps never
before the importance of this most valuable of the precious metals to the
commercial interest of the world
the distribution of commodities
the
remuneration of labour
the stability of institutions
the progress of
civilisation
and the weal of humanity; aye
and to recognise and admire the
Divine wisdom and goodness in providing this important agent
giving it just
the qualities it has
supplying it in just such quantity
and making it just so
acquirable
and just so difficult of acquisition
that there has ever been
enough and never too much for the world's use
and its value has been more sure
and stable than that of any other material thing that man uses. Gold is
valuable for many uses. It is exceedingly serviceable in the arts
particularly
the arts of adornment
not only from its beautiful
brilliant
and permanent
colour
but also from its extreme malleability
ductility
elasticity
and
tenacity. It is easily shaped by hammer
graving tool
mould
or die. It will
receive the most delicate impression
and embody the effects of the most
exquisite skill. It is the appropriate setting for the most costly gems
and
the suitable material for crowns and sceptres and signets
and all the insignia
of eminent and sacred office. It seems designed to express the splendour and
glory of goodliest things. But its most important use is as a universal and
unvarying medium of commercial exchange and standard of material values
representing and converting all the varied and countless products of human
labour. All this is in a measure true of the other precious metal
silver
but
in a less degree. Indeed
the old notion that gold was related to the sun
and
silver to the moon corresponds well with their actual importance. It has not
been left for us at this late day to discover the value and use of gold. These
have been understood from the earliest ages. "I counsel thee to buy of Me
gold tried in the fire
that thou mayest be rich"; but allusions to gold
are frequent in the earliest as well as the latest books. Gold has a prominent
place in Biblical symbolism and metaphor. The ark of the covenant was overlaid
with pure gold. The furnishings of the ark
the cherubim upon its cover
the
altar of incense before it
the sacred candlestick
the high priest's
breastplate in which the twelve jewels were set
and the plate in "his
tiara bearing the inscription
Holiness unto the Lord
" were all of gold.
Everywhere it is the symbol of what is sacred
and of highest special
excellence and value. As the prophet here uses the symbol he may have had in
mind gold as money; or
if his thought were more general
that will serve to
help us realise the imagery.
1. A gold coin fresh from the mint is an object of beauty as well as
of value. It has
in the first place
an actual and intrinsic value
the same
or about the same
as its nominal value as money. Real
as distinguished from
representative money
must have this quality
that its actual and intrinsic
value is equal to its nominal or representative value
so that it can pass
freely from hand to hand throughout the community in final discharge of debts
and in full payment for commodities
and be accepted without a reference to the
character or credit of the person who offers it. It is this that makes gold so
preeminently adapted for use as money
that in it this element of value obtains
without too great bulk
and with the stability which is necessary in the
commercial interchanges of civilised peoples. That which is of comparatively
low value
so that great bulk and weight are involved
or that is of
fluctuating value
so that it cannot meet the requirement of stability
does
not
and cannot
so well serve this important use. Besides its intrinsic value
gold coin has impressed upon it some design and legend
authoritatively
attesting its value; this minting being now
among civilised nations
an
exclusively governmental function. But
along with these characteristics
it
has also great beauty. The metal
with its rich colour
is capable of beautiful
effects; and the process of minting develops the capability
bringing out the
rich and brilliant hue
and the image and superscription which it receives
being impressed with artistic skill and the most perfect mechanical aids. Such
the prophet's figure of Jerusalem in its better days. It was an embodiment of
eminent civic excellence. It owned the sway
and bore the image and
superscription of the King of kings. There the Temple stood in its stately
splendour. There the worship of God was celebrated with devout and elaborate
pomp. There the Law of God was recognised and honoured
and the ideal of the
holy city
the city of God
the earthly dwelling place of the Most High
was
sustained by a befitting government and order
and had effect in a peaceful and
happy prosperity. Hence the admiring and rejoicing eulogies of Hebrew poets:
"Beautiful for situation
the joy of the whole earth is Mount Zion: the
city of the great King." But we are in a world where even fine gold becomes
dim. This is true literally. Notwithstanding its freedom from liability to rust
or tarnish
and its resistance to the agents which produce these effects
even
gold win lose its pristine lustre. An old gold coin does not have the sheen and
splendour of a newly minted one. It becomes dulled and dimmed by circulation.
Also
there is an abrasion as it passes to and fro in the uses of the world.
Its edges become worn; the design and legend upon it grow indistinct; and its
very quantity is reduced
so that in the course of about twenty years
on an
average
gold coin needs to be reminted. And there are even yet more serious
processes of deterioration conducted with fraudulent design in the various
forms of counterfeiting and coin debasement. This is even yet more true of
those embodiments of moral excellence of which gold is the symbol. It would
seem that this ought not to be
but that moral goodness
excellence
and worth
should be the most stable and persistent qualities in the world; that they
would be stronger than the opposite qualities and the forces arrayed against
them
and that they would resist and subdue them; and also that their good
effects would be so apparent and approved that the world would be friendly and
favourable to them
and that individuals and communities would cherish and
foster them; and so that every virtuous attainment would be a happy and lasting
gain. Thus we should expect that truthfulness would become ever more truthful
and more manifestly excellent and beautiful with the wear of use; and that the
friction of the world would not dim its lustre
wear down its fine precision
and render its Divine impress less distinct
but give its sheen and splendour
and intrinsic worth more superb and glorious effect. We should expect a
corresponding history of honesty
fidelity
courage
honour
purity
patriotism
philanthropy
and generosity. This is what ought to be
as every
moral intuition affirms. It is what might be
as every revelation and
provision
precept and promise
guiding law and gracious succour
assures us.
But it is not what actually and uniformly is. Virtue is militant
and maintains
itself only by victorious warfare. There is the possibility of deterioration in
every nature that is capable of virtue
and innumerable occasions
influences
and agents press to develop the possibility into actual fact. Of nothing
perhaps did men ever feel more sure than Jewish patriots did of the stability
of Jerusalem
both in its sacred and civil glory. Yet Jerusalem declined into
an indescribable corruption and depravity
and the devastation and desolation
resulting from Nebuchadnezzar's siege were but the sequel of its moral
decadence. How many other institutions and societies have had a similar
history! How to nations
churches
and other social federations and
organisations there have been what are fitly named "Golden Ages!" And
how these have been followed by ages of decline. And by what recastings and
renovations the progress of humanity has been realised! This further is to be
noted
and it is the great lesson of history
that material decadence has been
the sequel of moral deterioration. History teems with illustrations of this
truth. But we are more interested in applications and illustrations lying
nearer to common life. One of the most beautiful and precious things our human
life can know is friendship — I mean real friendship — the alliance for good
and fellowship in good
of congenial souls
and not mere modish or faddish
attachments. What help and solace these companioned souls afford each other!
What interest and worth they find in each other! In success the joy is insipid
until the other shares it. In misfortune the pang is softened by the other's
sympathy. And each life is unfolded and enriched by its interest in the other.
How sad to see such gold become dim
such fine gold change! And yet how common
the instance! So with other relations growing out of our social aptitudes and
needs. And yet how poor
and base
even
in actual fact they become!
2. But the most impressive correspondence to this imagery is in the
sphere of character and the processes of individual life. With what interest
admiration
and hope we contemplate the splendid possibilities and goodly
promise of a fair opening life! Childhood has passed under favourable conditions
and good influences
youth has unfolded under judicious nurture and with only
the faults incident to youth
and manhood has been attained with no dark stain
upon the character and no vitiating habit in the life. Grand equipment for
life's work has been won by the processes of general and special education.
"Here
" we say
"is fine gold. This one will make his mark. This
life will count for something
and be among the grander facts and forces in the
life of the world." The hope
thank God
is often realised.
Notwithstanding debasing influences grand lives are being lived. But it is not
always so. In some instances the following years do not fulfil the promises of
life's splendid opening. The character
subjected to the hard wear of the
world
loses the lustre of its glorious prime. The high ideals
the noble and
generous aims
the principled integrity
the delicacy of conscience
and the
fine sense of honour
fade under the rough impact of coarser lives. Thus the
gold that shone with such noble brilliancy becomes dim. So it is sometimes with
a life that has come under the influence of religion
and connected itself
with
and set itself to
the highest and best. Sometimes even such a life shows
deterioration. The faith
the love
the zeal
the devotion which marked its
opening
and made it bright with Divine lustre
decline. By some truancy to
duty
some neglect of spiritual culture
or some looseness of living
the
heaven-born soul loses the fine quality of its life
the Divine image and
superscription upon it are defaced. When gold coin has ceased to be what it
ought
by loss of weight
or defacement of its impression
it must be reminted.
By that process what is deficient is made up
and what is defaced is restored.
This is what deteriorated characters
deteriorated souls
deteriorated lives
need; and this is precisely what Christianity provides for. This is the
distinctive feature of Christianity
that it is a converting
transforming
renewing religion. It restores in man the faded image and superscription of
God
and it makes the debased nature worthy of the impress.
(J. W. Earnshaw.)
The precious
sons of Zion
comparable to fine gold
how are they esteemed as earthen
pitchers!
The heavenly and the earthly estimates of good men
Homilist.
I. THE HEAVENLY ESTIMATE OF GOOD MEN. Good men have a golden value
in the estimation of heaven.
1. Their principles are intrinsically valuable. They are men of
truth
justice
benevolence
worship.
2. Their influence is socially valuable. They are the salt of the
earth
the light of the world.
3. Their privileges are infinitely valuable. All things are theirs.
Angels are their servants; Christ is their Redeemer; the Lord is their portion.
II. THE WORLDLY ESTIMATE OF GOOD MEN. "How are they esteemed as
earthen pitchers?"
1. This estimate has ever been lamentably common.
2. This estimate indicates great moral degeneracy. The human soul is
constituted to value the true
to admire the excellent
to worship Divine
virtues wherever they exist.
3. This estimate entails fearful spiritual evils. The virtues of the
good are the world's uplifting powers. Where they are ignored their salutary
influence is not felt.
(Homilist.)
The character
excellence
and estimate of the pious
Sketches of
Four Hundred Sermons.
I. THE CHARACTERS DESCRIBED. "The precious sons of Zion."
1. Zion is their spiritual birthplace. Being "begotten
again
" they have received the spirit of sons (Galatians
4:6)
and now aspire after the "better country" to which
the sons of Zion are entitled (Isaiah 35:10; Hebrews
11:16).
2. They acknowledge their great and growing obligations to Zion.
3. They are devoted to the interests of Zion. Gratitude
piety
benevolence
prompt them to promote the prosperity of the Church
by
persuasion
etc.; and by their example and their prayers (Psalm
122:6-9; Isaiah 62:1; Matthew
5:14-16; Romans 12:1).
4. They are entitled to all the privileges and immunities of Zion.
They are "free" (Galatians 4:31); "are fellow citizens with
the saints
" etc. (Ephesians 2:19). And the unfailing word of
Zion's King secures to her protection (Isaiah
26:1); provision (Psalm 132:15); support (Isaiah
35:3
4); comfort (Psalm 132:16); and eternal glory (Isaiah
60:14-20).
II. THE EXCELLENCE OF THE SONS OF ZION.
1. In respect of its purity. "Comparable to fine gold";
which is gold that has undergone a certain process of purification
to clear it
from dross
and thus make it more fine
solid
strong
and useful. So the
saints have all experienced "the renewing of the Holy Ghost" (Titus 3:5);
and their hearts are purified by faith (Acts 15:9).
2. In respect of its value. Gold is of "the precious
metals" the most precious
i.e.
of highest
price. The text speaks of fine gold
of the best quality; and therefore most
valuable. In this sense Zion's sons are precious; possessing intrinsic
excellence. They are partakers of precious grace (2 Peter
1:1); which they exercise on precious promises (2 Peter
1:4); which promises have respect to a precious Saviour (1
Peter 2:5-7); by whose precious blood they are redeemed (1 Peter
1:19).
3. In respect of its utility. The true sons of Zion are greatly
useful
on account of their excellent principles of philanthropy and social
order
uniting the different classes and members of society
and promoting the
welfare of the whole (1 Timothy 2:1-4). Whence results the excellence
of their practice; as rulers (2
Samuel 23:1-3); parents (Ephesians
6:4); masters (Colossians 4:1); subjects (Romans
13:7; 1 Peter 2:17); children (Ephesians
6:1-3); servants (Ephesians 6:5-7); doing evil to none (Romans
12:17); but good to all. "If thine enemy hunger
feed
him
" etc. And they are valuable also
on account of their piety and their
prayers.
4. In respect of its honour. Gold has been employed in presents to
the most honourable persons (1 Kings 10:2
10; Matthew
2:11); and in the most honourable services; whether civil (Psalm 14:9
13); or sacred (Exodus 25:11-22; 2
Chronicles 3:3-11). The pious are highly honourable in the
estimation of those who are proper judges of what constitutes an honourable
character.
III. THE ESTIMATION IN WHICH THE SONS OF ZION ARE TOO OFTEN HELD.
"How are they esteemed as earthen pitchers
" etc.; as mean
worthless
despicable things! This false estimate of the pious happens
because
Satan employs all his craft and all his agency to obscure the excellence of
truth and piety; and to gild with a false and beguiling lustre what is wrong
and wicked.
1. Their principles are misnamed. Their humility is meanness; their
forbearance and meekness
pusillanimity
weakness
etc. On the other hand
their zeal is rashness; their firmness
obstinacy; their piety
enthusiasm
etc.
2. Their motives are suspected. Of the Redeemer Himself it was said
"He is a bad man
and deceiveth the people."
3. Their conduct is misrepresented. "Prejudice has neither eyes
nor ears" to discover merit; but it whets the tongue of slander
to
mangle
disfigure
and distort innocent actions; and then to inflict censure
and condemnation.(1) In our estimate of character let us not judge from common
report; but from our own observation.(2) Nor by the maxims of the world; but by
those of God's Word. Many
of whom the world was not worthy
" have
"wandered in sheepskins
" etc.(3) Nor be solicitous of the honour
that cometh from men; but "the honour that cometh from God only" (John
5:41-44).
(Sketches of Four Hundred Sermons.)
Excellence of the Christian character
I. The sons of Zion are comparable to fine gold. In its refined
state gold is so freed from alloy or dross
that among the metals it is
esteemed the PUREST; and if there be one feature in the Christian more
prominent and distinguishing than another
it is his purity at once of heart
and fife. Between Christians and iniquity there is an ever-widening distance
an ever-increasing opposition; and although
like the finest gold
which still
contains some portion of alloy
they are never in this life absolutely free
from impurity
they are yet
with an unwavering steadiness of purpose
putting
it progressively away from them
and becoming clothed with that righteousness
which in eternity shall shine in unspotted whiteness. Sin
in every shape and
under every guise
is the object of their deep and confirmed abhorrence; and
because of the love
and faith
and hope which they sedulously cultivate
they
are so gradually approximating in resemblance to Him of whose spirit they are
the living temples
that they exhibit so many reflections of that moral beauty
by which the Godhead is adorned
and are the types of that holiness which
undimmed and infinite
reigns triumphantly in heaven.
II. But gold is distinguished also for its VALUE. This arises from
its rarity
from its intrinsic worth
and from its utility; and
in these
several respects
the comparison between it and "the sons of Zion"
may be illustrated.
1. First
then
the Christian is comparable to gold in respect of
scarcity. Not profusely enriching every land
nor to be found imbedded in every
soil
the golden ore is discoverable but in few countries; and
in like manner
of the earth's inhabitants
the sons of God's spiritual Zion form small and
insignificant proportion.
2. Christians are comparable to pure gold
next
as respects their
intrinsic value. Estimated
indeed
on the principles which guide the world's
judgment
they
in general
have less to recommend them than many of their
unregenerated and ungodly neighbours; but looked at as delineated by the Spirit
of revelation
and judged according to the standard by which the destinies of
creation are to be decided
they are a "chosen generation
a royal priesthood
an holy nation
a peculiar people."
3. The Christian is comparable to fine gold also in respect of
utility. By this
indeed
the value of an object is usually estimated; and as
gold
when freely and plentifully circulated
promotes the general comfort and
happiness
so "the sons of Zion
" by the sanctity and blamelessness
of their lives
exert a most beneficial influence upon society. With the
influence of consistent and persevering example
every individual is
acquainted. It challenges to imitation; it is a living commentary upon the
excellence and power of principle; and where it is not successful in exciting
to kindred action
it usually has majesty enough to awe and to rebuke the
gainsayer into silence. And if we would properly comprehend the influence
which
in this respect
Christians exercise upon the community at large
we
have only to look at them moving within the circle of a family or a
neighbourhood. Suppose multitude of such men
the same in character
the same
in consistency
pervading society throughout the land
mingling in the market
place
frequenting the marts of trade
labouring in the manufactory and in the
workshop; and when you think of the innate depravity of the human heart
and
the inherent tendency of sin to propagate itself
is it not clear that they are
the salt which preserves the whole mass from rottenness
— the preservatives of
the community from moral putrefaction and decay?
(J. Jeffrey.)
1. The greatest reputation that man can attain unto in this life
is
an uncertain estate
and easily taken away (Psalm
49:12).
(1)Reasons.
(a)There
is no certainty in anything under the sun (Ecclesiastes
1:2).
(b)God
setteth up
and putteth down
at His pleasure (Daniel
4:29).
(c)He
that useth his prosperous estate best
deserveth continually to have it taken
from him.
(2)Use:
to teach us not to admire the glorious estate of man that is in honour
seeing
it is most fickle; not to set our hearts upon anything we enjoy in this world
but to use the things thereof as if we used them not.
2. Those whom God hath advanced in authority above others
are to be
reverenced and honoured above others.
(1)They
represent the person of God Himself.
(2)They
have that power and authority which should work a reverent fear and awe of them
in the hearts of others.
3. It is a worthy thing in great men to be adorned with good
qualities
so far exceeding others as their calling is above them.
(1)They
shall be the more able to carry themselves aright in their place.
(2)They
shall procure the greater reverence unto their place thereby.
4. It is marvellous in the judgment of flesh and blood to see a man
of highest estimation come to be of the basest account.
(J. Udall.)
They that did
feed delicately are desolate
1. It is often the lot of God's people to spend the former part of
their life in much worldly pleasure
and the latter in great misery.(1) Because
many have their share in the world till they be called to the knowledge of
Christ
which is often at the ninth or last hour.(2) God seeth it meet to let
many of His children have experience of good and evil.(3) It is the nature of
our corruptions to lead us to abuse prosperity
which God
will punish in His
children in this life.
2. Many are most delicately brought up
that afterward come to great
want and extremity.(1) Their parents make fondlings of them
and do not put
them to any lawful work in their youth
and so they prove unfit for any in
their age.(2) God will punish both the folly of the parents
and the vanity of
the children
for the example of others.(3) Disordered education increaseth the
number and height of sin
which must needs pull in the punishments for sin
after it.
3. In a general calamity
they are most subject to ruin that in time
of prosperity are freest from it by their abundance of worldly things.(1) They
are most likely to have committed the greatest sins in the abuse of God's
blessings.(2) They have least exercised themselves in the ways to escape
danger; persuading themselves to escape if any do.(3) The riches of the
wealthiest are the things that spoilers set their eyes most upon: for which
they will be most extreme with the owners thereof.
(J. Udall.)
For the
punishment of the iniquity...is greater
1. The godly do usually sustain more grievous punishments in this
fife than any others.
2. Man never sustaineth any punishment in this fife
but such as he
justly deserveth by his own sins.
3. That is the greatest punishment which man can suffer in this
life
which is of longest continuance
though it be not the severest in
itself.(1) A short punishment
though heavier
doth not kill the heart so
much.(2) Satan can work many things in time
which of a sudden he cannot.(3)
The consideration of the length of time giveth matter of strong temptations to
despair or revolt from the truth.
(J. Udall.)
The kings of
the earth
and all the inhabitants of the world
would not have believed.
The
"impossible" is not impossible
the incredible may come to he true
that which revolts the sense and shocks the feeling may become a commonplace of
fife. Let us illustrate this.
1. All the neighbourhood
all the friends and acquaintances
would
not have believed that the great rich man to whom scores were mean and hundreds
trifles could have come to beg his bread. But it is possible. Riches take to
themselves wings and flee away. Take heed! It is right to be rich
very rich
but it is wrong for the riches to be master of the man; hold them
so that coming
or going they never interfere with prayer
with faith
with charity
with
noble
generous love; they are servants
helpers
great assistants in the
philanthropic cause: hold them so
and you never can be poor. "Let him
that thinketh he standeth take heed lest he fall." Pause and consider
and
put things wisely and solidly together
and say
These things are but for a
moment; for a moment's use they are invaluable
but as securities
towers
defences
rather let me entangle myself in some elaborate cobweb
and trust to
that against God's lightning and thunder.
2. Who would believe that the great strong man
whose every bone is
as it were
wrought iron
should one day be glad of the help of a little child?
How humbling! how instructive! You may accost him
and ask him if he remembers
the time when he could have lifted a man in each hand and felt he was not doing
anything in particular as an exercise of strength; and with a hollow laugh he
will say
Ay
I remember! How now? the sinews melted
the bones no longer iron
the great frame bent down
the sunken eyes peering for a grave. What did this?
Ill-conduct? No. Wastefulness of strength and energy? No. What did it? Silent
insidious
mighty Time.
3. who could believe that a man of great capacity and great judgment
in all earthly things should come to be unable to give a rational opinion upon
the affairs of the day? Impossible
say you. How godlike in reason! How all but
infinite in faculty! He will be to the last bright as a star. What if he
stumble at noonday? what if he forget his own name? What if he cannot tell
where his own house is? and what if they who trusted him aforetime so
implicitly should say
Poor soul! he is gone; it is no use looking in that
quarter for wisdom or direction; his genius is dead; alas! but so it is? It
that be so
why should we not learn from that fact
and work while it is called
day
for the night cometh wherein no man can work? Redeem the time
buy up the
opportunity
knowing that our brightest genius shall be eclipsed
our strongest
sagacity shall lose its penetration
and our judgment shall halt for the
judgment of others.
4. Who of us cannot name men who
if they were to fail in moral
completeness
in probity
in honour
in truthfulness
would shake Society to
its base? What! every word a hollow word
every action a selfish calculation
every attitude part of a fraud and conspiracy
every generous deed a new bid
for self-promotion
— signatures forsworn
bends broken
by such men? Never! It
is impossible
incredible; the suggestion is born of the pit. We are right in
so saying. Have no faith in men who cannot he fired into godly anger when they
hear great reputations assailed and when they see great characters slurred and
defamed. At the same time let us learn from history. Great men have fallen from
high moral excellence. He — the unnamed — "the starry leader of the
seven" — fell from heaven. Some angels "kept not their first
estate." With these wrecks before us
what is our course of wisdom? Lot us
trust under the wings of the Almighty
let us live within the shadow of His
presence
let us be hidden in His pavilion; then
come weal
come woe
our end
will be heaven: — say ye to the righteous
It shall be well with him
however
black the immediate cloud
however storm-laden the immediate outlook.
(J. Parker
D. D.)
For the sins of
her prophets.
1. When the teachers of the people are wicked
it is a sign that the
general number of the whole people is grown far from the right way.(1) Very
shame keepeth teachers from many sins
until they be grown into custom among
the people.(2) Such teachers are usually sent of God among a people
as a
special punishment for their grievous sins against the Lord.
2. The promise of God's presence was never tied to any Church or
order of ministry
further than as they walked in His obedience.
3. Foul spots and gross sins may be in the face and principal
members of a true visible Church.
4. When the corruptions of a Church do grow so far that the
maintainers thereof proceed to shed the blood of them that withstand the same
there can nothing be looked for but desolation and ruin.
(J. Udall.)
They have
wandered as blind men in the streets
1. Those that are not rightly instructed in the true knowledge of
God
are as blind in matters of religion as the blind man in seeing what is
before him in the way (1 Corinthians 2:14; Matthew
24:29).
2. An unconscionable ministry begetteth ignorance and all
ungodliness in the people.(1) Such are usually sent in God's judgment to lead
them to believe lies (2 Thessalonians 2:10).(2) The people are
naturally inclined easily to follow that teacher who leads unto evil.
3. The ignorance of the true knowledge of God is the ready way to
all iniquity.(1) We cannot know what is sin but by the knowledge of the law of
God (Romans
7:7).(2) Where there is no knowledge
there is no consciousness of
sin.
4. They that are ignorant of God's Word
and live among an ungodly
people
cannot but be defiled with their sins.
(J. Udall.)
Depart ye; it
is unclean.
The sins of professors exclaimed against
1. The professors of the truth
when God giveth them over unto
themselves
become so odiously sinful
that their enemies shall cry out at them
for it.(1) They have no power to restrain from evil
but only from the Lord.(2)
God giveth the wicked to see and exclaim against the sins of professors
though
they be blind in their own.
2. When we regard not to walk in the truth
God will give us over to
do we know not what
and wander we cannot tell whither.(1) It is a branch of
His judgment threatened (Romans 1:28).(2) He will let men see in their
own experience
what a miserable way they walk in that have not Him for their
guide.
3. We are easily brought to flatter ourselves
and to promise
ourselves much felicity.(1) We do not rightly weigh the weight of God's anger
and the desert of our sins.(2) Our affections labour to be persuaded of that
they desire to enjoy.
4. It is a great fault for him that professeth to make conscience of
his word
to report that which he hath no ground for.(1) It is a mark of a
busybody to employ himself where there is no need.(2) It argueth the heart to
be most light and vain that setteth the tongue on work with such uncertain
things.(3) It is the cause that many untruths be reported
and consequently of
many sins.
(J. Udall.)
We do not know
whether the poet is here describing actual events
or whether this is an
imaginary picture designed to express his own feelings with regard to the
persons concerned. The situation is perfectly natural
and what is narrated may
very well have happened just as it is described. But if it is not history it is
still a revelation of character
a representation of what the writer knows to
be the conduct of the moral lepers
and their deserts; and as such it is most
suggestive. In the first place there is much significance in the fact that the
overthrow of Jerusalem is unhesitatingly charged to the account of the sins of
her prophets and priests. The accusation is of the very gravest character.
These religious leaders are charged with murder. The crimes were aggravated by
the fact that the victims selected were the "righteous
" perhaps men
of the Jeremiah party
who had been persecuted by the officials of the State
religion. The sin of these religious leaders of Israel consists essentially in
betraying a sacred trust. The priest is in charge of the Torah — traditional or
written; he must have been unfaithful to his law or he could not have led his
people astray. If a man who has been set in a place of trust prostitutes his
privileges simply to win admiration for his oratory
or at most in order to
avoid the discomfort of unpopularity or the disappointment of neglect
his sin
is unpardonable. The one form of unfaithfulness on the part of these religious
leaders of Israel of which we are specially informed is their refusal to warn
their reckless fellow citizens of the approach of danger
or to bring home to
their hearers' consciences the guilt of the sin for which the impending doom
was the just punishment. Our age is far from being optimistic; and yet the same
temptation threatens to smother religion today. In an aristocratic age the
sycophant flatters the great; in a democratic age he flatters the people — who
are then in fact the great. The peculiar danger of our own day is that the
preacher should simply echo popular cries
and voice the demands of the
majority irrespective of the question of their justice. In the hour of their
exposure these wretched prophets and priests lose all sense of dignity
even
lose their self-possession
and stumble about like blind men
helpless and
bewildered. The discovery of the true character of these men was the signal for
a yell of execration on the part of the people by flattering whom they had
obtained their livelihood
or at least all that they most valued in life. This
too
must have been another shock of surprise to them. Had they believed in the
essential fickleness of popular favour
they would never have built their hopes
upon so precarious a foundation
for they might as well have set up their
dwelling on the strand that would be flooded at the next turn of the tide. The
Jews show their disgust and horror for their former leaders by pelting them
with the leper call. According to the law the leper must go with rent clothes
and flowing hair
and his face partly covered
crying
"Unclean
unclean." It is evident that the poet has this familiar mournful cry in
his mind when he describes the treatment of the prophets and priests. But if
the religious leader is slow to confess or even perceive his guilt
the world
is keen to detect it and swift to cast it in his teeth. There is nothing that
excites so much loathing; and justly so
for there is nothing that does so much
harm. Such conduct is the chief provocative of practical scepticism. Religion
suffers more from the hypocrisy of some of her avowed champions than from the
attacks of all the hosts of her pronounced foes. Accordingly a righteous
indignation assails those who work such deadly mischief. Their action appears
to show that they had some idea that even at the eleventh hour the city might
be spared if it were rid of this plague of the blood-stained prophets and
priests. And yet however various and questionable the motives of the assailants
may have been
there is no escape from the conclusion that the wickedness they
denounced so eagerly richly deserved the most severe condemnation. Wherever we
meet with it
this is the leprosy of society. Disguised for a time
a secret
canker in the breast of unsuspected men
it is certain to break out at length;
and when it is discovered it merits a measure of indignation proportionate to
the previous deception.
(W. F. Adeney
M. A.)
The breath of
our nostril
the anointed of the Lord
was taken in their pits.
Homilist.
I. THE NATION'S RELATIONS WITH THEIR KING. They trusted their fate
their safety
their hopes
into the hands of their king.
1. Observe how they regarded him. They called him "The breath
of their nostrils" — that is
they considered him as dear and as necessary
as the air they breathed. We are prone to make too much of human agents and
earthly creatures
especially of the rich
noble
and great.
2. Observe how he disappointed them. They gave him honour
trust.
They expected security and happiness. But when the city was besieged
he and
all the men of war escaped through the king's garden. His cowardice
however
availed him nothing
for the Chaldeans overtook him and carried him to Babylon.
Thus were the people's hopes and expectations painfully deceived
and the
popular idol
instead of defending them
proved a cowardly and a miserable
traitor
who suffered for his wretched conduct by being blinded
bound in
chains
and kept in prison till the day of his death.
II. THE IMPORTANT INSTRUCTION DERIVED.
1. The folly of making popular idols. Whether regally
politically
or socially
they only bring disappointment
and for their own purposes will
deceive and betray those who have reposed their trust in them.
2. The folly of seeking human help. God will take away or destroy
that which He sees is likely to take our thoughts away from Him. Whatever we
make the means of our forsaking or forgetting Him
He will make the instrument
of chastising us.
(Homilist.)
1. The office of the king
and so of every magistrate
is to protect
and preserve the people in safety and peace
even as the breath that we draw in
at our nostrils giveth life and health unto the body.(1) God hath given them
power for the good
and not the harm
of the subjects.(2) They are God's
lieutenants
who is the preservation and safety of all His creatures.(3) Else
are the people subject to fall into all evils (Judges
17:6; Proverbs 19:12).
2. Kings and princes
when they sin against the Lord
axe subject to
His punishing hand as well as meaner people.(1) God is no accepter of
persons.(2) They have no more privilege promised them than others (1
Samuel 12:25).
3. It is the nature of man to promise himself all assurance
when
the outward means seem strong for him.(1) Carnal reason doth regard nothing but
the outward means.(2) Satan laboureth to make us secure thereupon
and not to
look any further.
4. When God's people set their hearts too much on outward things He
useth utterly to take them away from them.(1) Else they will forget to rely
upon Him as they should.(2) He loveth them
and will force them from all
affiance except Himself.
(J. Udall.)
The people tell
the sad tale of the pursuit of their foes. Swifter than the eagles
they chased
them on the mountains
and laid wait for them in the wilderness. Then they
narrate how their king fell into the hands of them who sought his life. He was
dear to them as the breath of their nostrils; his person was sacred as the
anointed of the Lord; they had thought that even though they were carried into
captivity they would find some alleviation to their hardships in dwelling under
his protection; they said
"Under his shadow we shall live among the
nations." But even he was taken in their pits. What a likeness and a
contrast to our blessed Lord!
I. There is LIKENESS. He is as the breath of our life. As we inhale
the air around us
so we expand our souls to drink in of His most blessed
nature. We open our mouths
and inhale Him as our vital element; His Spirit for
our spirit; His blood for our souls; His resurrection strength for our bodies.
He is the anointed of the Father
who anoints us. Because He is the Christ
(anointed)
we are Christians (anointed ones). His shadow is a most grateful
and wide spreading one
beneath which we may dwell in safety.
II. But how great the CONTRAST! Though He was once taken in the pit
of Satanic malice and the shadow of death
yet now He liveth to be the shield
and protector of His people wherever they are scattered among the nations. He
that sitteth on the throne shall spread His tabernacle over them. They shall
hunger and thirst no more
neither shall the sun strike them. However far our
bodies are from one another
we all dwell beneath the shadow of the Lord
which
is as a great rock in a weary land.
(F. B. Meyer
B. A.)
Rejoice and be
glad
O daughter of Edom.
1. The godly must take it patiently that the wicked do triumph and
rejoice over them
when God doth humble them by afflictions.(1) Because they
know it to be the Lord's doing.(2) They know that the wicked do but according
to their nature.(3) They are assured that God will look upon it in its due
time
to deliver them
and punish their enemies.
2. Of all the adversaries that God's people have
those are the
cruelest that in outward respects are the nearest to them.(1) Because they know
best their corruptions for which they are afflicted
and the ways to do them
most harm.(2) That God may make the rod the heavier
to make them the more
earnestly seek unto Him.
3. Whatsoever afflictions the Lord layeth on His people in this
life
the wicked shall be punished therewith in their time.(1) God's justice
cannot let them escape unpunished.(2) Judgment doth begin at the house of God.
4. Though the Lord spare His enemies
till He hath corrected His
servants
yet will He overthrow them with a large measure of His judgments in
His due time.
5. The wicked
when God layeth His punishing hand upon them
do most
notoriously manifest the heinousness of their sins.(1) They have no grace to
take it patiently
but do rage at it.(2) God's hand is never upon them for
their comfort
but to crush and confound them.
(J. Udall.)
The punishment
of thine iniquity is accomplished
O daughter of Zion
The debt of guilt extinguished
I. OUR FIRST MESSAGE IS ONE OF COMFORT. "The punishment of
thine iniquity is accomplished
O daughter of Zion; He will no more carry thee
away into captivity."
1. A joyous fact. Sin deserved God's wrath; that wrath has spent
itself on Christ. O daughter of Zion
let thy conscience be at rest. Justice is
satisfied; the law is not despised: it is honoured; it is established. Thou art
accepted in the Beloved; thy guilt was laid on Him of old
and thou art now
safe. Come thou boldly unto God
and rejoice thou in Him. Lest
however
while
God is reconciled and conscience is quieted
our fears should even for an
instant arise
let us repair to Gethsemane and Calvary
and see there this
great sight
how the punishment of our iniquity is accomplished.
2. See to whom this message is sent.(1) In the first chapter and at
the sixth verse you find it said
"From the daughter of Zion all her
beauty is departed." We should have thought that Christ would have died
for those who had some form and comeliness
but no. "God commendeth His
love toward us
in that
while we were yet sinners
in due time Christ died for
the ungodly."(2) Wonder of wonders! the eighth and ninth verses tell us
"Jerusalem hath grievously sinned
" and the ninth verse tells us yet
more
that "her filthiness is in her skirts." Thus those for whom
Christ died are made to feel their sin.(3) Look on
again
to the seventeenth
verse
and there you find that this filthiness has brought her into utter
distress — "Zion spreadeth forth her hands
and there is none to comfort
her." So those to whom this message is sent are brought
through a sense
of sin
into a comfortless state.(4) To make the case worse
this poor daughter
of Zion is obliged to confess that she deserved all her sufferings. In the
eighteenth verse she says
"The Lord is righteous: for I have rebelled
against His commandments." The soul feels now that God is just. Come with the
ropes about our necks
ready for execution
and you will find a God ready to
forgive.(5) Further still: her prayer was not yet heard (Lamentations
2:1). If thou hast been for months
ay
even for years
crying for
mercy
and still hast not found it
let not this cast thee down
for to thee is
this message sent this morning.(6) Further: every place of refuge was broken
down (Lamentations 2:8). Our Lord
who is determined
to bring us to the obedience of faith
continually beats down the sinner's
confidences
till at last there is not one stone left upon another that is not
thrown down; then the sinner yields himself a captive
and free grace leads him
in triumph to the Cross.(7) Further still: this daughter of Jerusalem was now
brought into a state of deep humiliation (Lamentations
2:10).(8) Furthermore: it seems from the thirteenth verse that all
her foes were let loose against her
and her grief exceeded all bounds and
prevented all comparison.(9) In the eighteenth and nineteenth verses of the
same chapter you will see that at last this afflicted daughter of Zion was
brought to constant prayer.
3. A precious promise. "I will no more carry thee away into
captivity." Thou art in captivity now
but it is the last thou shalt ever
have. Thou art sorrowing on account of sin
and troubled even to despair; but
thou art now forgiven — not thou shalt be
but thou art; all the wrath was laid
on Christ; there is none remaining upon thee; thou art forgiven
and thy
captivity is turned as the streams in the south. Let thy mouth be filed with
laughter
and thy tongue with singing
for the Lord hath done great things for
thee.
II. A BURDEN OF WOE. Daughter of Edom! Thus saith the Lord unto thee
"I will visit thine iniquity." Unbeliever
thou who hast never felt
thy need of Christ
and never fled to Him
to thee He says
"I will visit
thine iniquity." His justice tarries
but it is sure; His axe seems rusty
but it is sharp. The sins of the past are not buried; or if they be
they shay
have a resurrection. But who is this daughter of Edom?
1. It seems
according to the twenty-first verse
that the daughter
of Edom was a mirthful one. Weep
all ye that make mirth in the presence of the
avenging Judge
for the day cometh when He shall turn your laughter into
mourning
and all your joys shay be ended!
2. Edom
moreover
dwelt very carelessly
she dwelt in the land of
Uz
far from danger. Her dwelling was among the rocks. Petra
the stony city
was cut out of the live rock. The daughter of Edom said in her heart
"Who
shall come hither to disturb the eagle's nest?" Thus saith the Lord
"O daughter of Edom
I will visit thine iniquity."
3. It appears that this daughter of Edom rejoiced because of the
sorrow of Zion
and made mirth and merriment over the sorrows of others. Do you
not hear even the wise men say
"Ah! These drivelling hypocrites
whining
about sin! Why
it is only a peccadillo
a mere trifle!"
4. It seems
too
from Malachi 1:4
that Edom always retained a hope
a
vain
a self-sufficient confidence.
5. Besides
it seems that this daughter of Edom was very proud (Jeremiah
49:16). But this tremendous pride was brought low at the last; and
so also all those who think themselves righteous shall find themselves foul at
last. They rest and trust in the rotten and broken reed of their own doings
and woe shall be unto them
for God will visit them for their sins.
III. WHAT IS THE REASON WHY THERE ARE THESE DIFFERENT MESSAGES?
1. The reason why I had to publish a message of mercy to the
daughter of Zion just now was sovereign grace. Everlasting love preserved
deliverance for the beloved city. Our God had kindled in her heart thoughts of
repentance
and in His sovereignty
because He will have mercy on whom He will
have mercy
He sent her the gracious message of full remission by an
accomplished punishment.
2. But why was the second message sent to the daughter of Edom? Here
it is not the line of sovereignty
but the line of justice; He sent it because
the daughter of Edom deserved it.
IV. WHAT CLAIMS HAVE THESE MESSAGES TO OUR FAITH? We believe this
Bible to be the Word of God.
1. Well
then
you to whom the first message is sent
believe it.
You said
as I read the description just now
"That is my case." Very
well then
the punishment of thine iniquity is accomplished. Do not say
"I will try and believe it
" but believe it.
2. As for the second message
again I say this Book is God's Word
and it is true. Believe it. "Oh
" says one
"but if I believed
it
I should be full of awful anguish." Would to God you were; for do you
not see that then you would come under the description of the daughter of Zion
and then the promise would be yours
for what is the law sent for? To flog men
to hell? No
but to be our pedagogue to bring us to Christ.
( C. H. Spurgeon.)
O daughter of
Edom; He will discover thy sins.
Homilist.
I. It is a VAST discovery.
1. The significance of each separate sin; each one implies the
thought
the wish
the volition of an immortal soul standing up in hostility to
its Maker. Each is a seed of poison capable of indefinite multiplication; every
act of a moral agent
whether good or bad
has a germinating and multiplying
principle in it.
2. The number of each man's sins. Count the sins of one day
and
multiply them by all the days of his life
and he will feel they are as
numberless as the stars of heaven. God discovers the whole; He discovers their
origin
relations
bearings
issues.
II. It is a TERRIBLE discovery. God has so constituted our moral
nature that nothing is so hideous and revolting to the eye of conscience as
sin. When even one sin starts up in all its enormity to the eyes of conscience
how horror-striking is the vision. But for all the sins to start up in the
sunlight of eternal justice
how overwhelming the terror.
III. It is an INEVITABLE discovery.
1. The discovery is sometimes made here. Cain
Belteshazzar
Judas
Felix. When made here a blessed relief may be obtained by faith in the
mediation of Christ. It was so with Peter
with the Philippian jailor.
2. The discovery is certain to he made hereafter.
(Homilist.).
──《The Biblical Illustrator》