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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》