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Expositor's Bible Commentary Jeremiah 9:1 Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! ; Jeremiah 8:1-22 ; Jeremiah 9:1-26 ; Jeremiah 10:1-25 ; Jeremiah 26:1-24 In the four chapters which we are now to consider we have what is plainly a finished whole. The only possible exception { Jeremiah 10:1-16 } shall be considered in its place. The historical occasion of the introductory prophecy, { Jeremiah 7:1-15 } and the immediate effect of its delivery, are recorded at length in the twenty-sixth chapter of the book, so that in this instance we are happily not left to the uncertainties of conjecture. We are there told that it was in the beginning of the reign of Jehoiakim son of Josiah, king of Judah," that Jeremiah received the command to stand in the forecourt of Iahvah’s house, and to declare "to all the cities of Judah that were come to worship" there, that unless they repented and gave ear to Iahvah’s servants the prophets, He would make the temple like Shiloh, and Jerusalem itself a curse to all the nations of the earth. The substance of the oracle is there given in briefer form than here, as was natural, where the writer’s object was principally to relate the issue of it as it affected himself. In neither case is it probable that we have a verbatim report of what was actually said, though the leading thoughts of his address are, no doubt, faithfully recorded by the prophet in the more elaborate composition. { Jeremiah 7:1-34 } Trifling variations between the two accounts must not, therefore, be pressed. Internal evidence suggests that this oracle was delivered at a time of grave public anxiety, such as marked the troubled period after the death of Josiah, and the early years of Jehoiakim. "All Judah," or "all the cities of Judah," { Jeremiah 26:2 } that is to say, the people of the country towns as well as the citizens of Jerusalem, were crowding into the temple to supplicate their God. { Jeremiah 7:2 } This indicates an extraordinary occasion, a national emergency affecting all alike. Probably a public fast and humiliation had been ordered by the authorities, on the reception of some threatening news of invasion. "The opening paragraphs of the address are marked by a tone of controlled earnestness, by an unadorned plainness of statement, without passion, without exclamation, apostrophe, or rhetorical device of any kind; which betokens the presence of a danger which spoke too audibly to the general ear to require artificial heightening in the statement of it. The position of affairs spoke for itself" (Hitzig). The very words with which the prophet opens his message, "Thus said Iahvah Sabaoth, the God of Israel, Make good your ways and your doings, that I may cause you to dwell (permanently) in this place!" ( Jeremiah 7:3 , cf. Jeremiah 7:7 ) prove that the anxiety which agitated the popular heart and drove it to seek consolation in religious observances, was an anxiety about their political stability, about the permanence of their possession of the fair land of promise. The use of the expression " Iahvah Sabaoth " Iahvah (the God) of Hosts is also significant, as indicating that war was what the nation feared; while the prophet reminds them thus that all earthly powers, even the armies of heathen invaders, are controlled and directed by the God of Israel for His own sovereign purposes. A particular crisis is further suggested by the warning: "Trust ye not to the lying words, ‘The Temple of Iahvah, the Temple of Iahvah, the Temple of Iahvah, is this!"’ The fanatical confidence in the inviolability of the temple, which Jeremiah thus deprecates, implies a time of public danger. A hundred years before this time the temple and the city had really come through a period of the gravest peril, justifying in the most palpable and unexpected manner the assurances of the prophet Isaiah. This was remembered now, when another crisis seemed imminent, another trial of strength between the God of Israel and the gods of the heathen. Only part of the prophetic teachings of Isaiah had rooted itself in the popular mind-the part most agreeable to it. The sacrosanct inviolability of the temple, and of Jerusalem for its sake, was an idea readily appropriated and eagerly cherished. It was forgotten that all depended on the will and purposes of Iahvah himself; that the heathen might be the instruments with which He executed His designs, and that an invasion of Judah might mean, not an approaching trial of strength between His omnipotence and the impotency of the false gods, but the judicial outpouring of His righteous wrath upon His own rebellious people. Jeremiah, therefore, affirms that the popular confidence is ill-founded; that his countrymen are lulled in a false security; and he enforces his point, by a plain exposure of the flagrant offences which render their worship a mockery of God. Again, it may be supposed that the startling word, "Add your burnt offerings to your" (ordinary) "offerings, and eat the flesh (of them,)"{ Jeremiah 7:21 } implies a time of unusual activity in the matter of honouring the God of Israel with the more costly offerings of which the worshippers did not partake, but which were wholly consumed on the altar; which fact also might point to a season of special danger. And, lastly, the references to taking refuge behind the walls of "defenced cities," { Jeremiah 8:14 ; Jeremiah 10:17 } as we know that the Rechabites and doubtless most of the rural populace took refuge in Jerusalem on the approach of the third and last Chaldean expedition, seem to prove that the occasion of the prophecy was the first Chaldean invasion, which ended in the submission of Jehoiakim to the yoke of Babylon. { 2 Kings 24:1 } Already the northern frontier had experienced the destructive onslaught of the invaders, and rumour announced that they might soon be expected to arrive before the walls of Jerusalem. { Jeremiah 8:16-17 } The only other historical occasion which can be suggested with any plausibility is the Scythian invasion of Syria-Palestine, to which the previous discourse was assigned. This would fix the date of the prophecy at some point between the thirteenth and the eighteenth years of Josiah (B.C. 629-624). But the arguments for this view do not seem to be very strong in themselves, and they certainly do not explain the essential identity of the oracle summarised in Jeremiah 26:1-6 , with that of Jeremiah 7:1-15 . The "undisguised references to the prevalence of idolatry in Jerusalem itself ( Jeremiah 7:17 ; Jeremiah 7:30-31 ), and the unwillingness of the people to listen to the prophet’s teaching," { Jeremiah 7:27 } are quite as well accounted for by supposing a religious or rather an irreligious reaction under Jehoiakim-which is every way probable considering the bad character of that king, { 2 Kings 23:37 ; Jeremiah 22:13 sqq.} and the serious blow inflicted upon the reforming party by the death of Josiah; as by assuming that the prophecy belongs to the years before the extirpation of idolatry in the eighteenth year of the latter sovereign. And now let us take a rapid glance at the salient points of this remarkable utterance. The people are standing in the outer court, with their faces turned toward the court of the priests, in which stood the holy house itself. { Psalm 5:7 } The prophetic speaker stands facing them, "in the gate of the Lord’s house," the entry of the upper or inner court, the place whence Baruch was afterwards to read another of his oracles to the people. { Jeremiah 36:10 } Standing here, as it were between his audience and the throne of Iahvah, Jeremiah acts as visible mediator between them and their God. His message to the worshippers who throng the courts of Iahvah’s sanctuary is not one of approval. He does not congratulate them upon their manifest devotion, upon the munificence of their offerings, upon their ungrudging and unstinted readiness to meet an unceasing drain upon their means. His message is a surprise, a shock to their self-satisfaction, an alarm to their slumbering consciences, a menace of wrath and destruction upon them and their holy place. His very first word is calculated to startle their self-righteousness, their misplaced faith in the merit of their worship and service. "Amend your ways and your doings!" Where was the need of amendment? they might ask. Were they not at that moment engaged in a function most grateful to Iahvah? Were they not keeping the law of the sacrifices, and were not the Levitical priesthood ministering in their order, and receiving their due share of the offerings which poured into the temple day by day? Was not all this honour enough to satisfy the most exacting of deities? Perhaps it was, had the deity in question been merely as one of the gods of Canaan. So much lip service, so many sacrifices and festivals, so much joyous revelling in the sanctuary, might be supposed to have sufficiently appeased one of the common Baals, those half-womanish phantoms of deity whose delight was imagined to be in feasting and debauchery. Nay, so much zeal might have propitiated the savage heart of a Molech. But the God of Israel was not as these, nor one of these; though His ancient people were too apt to conceive thus of Him, and certain modern critics have unconsciously followed in their wake. Let us see what it was that called so loudly for amendment, and then we may become more fully aware of the gulf that divided the God of Israel from the idols of Canaan, and His service from all other service. It is important to keep this radical difference steadily before our minds, and to deepen the impression of it, in days when the effort is made by every means to confuse Iahvah with the gods of heathendom, and to rank the religion of Israel with the lower surrounding systems. Jeremiah accuses his countrymen of flagrant transgression of the universal laws of morality. Theft, murder, adultery, perjury, fraud, and covetousness, slander and lying and treachery, { Jeremiah 7:9 ; Jeremiah 9:3-8 } are charged upon these zealous worshippers by a man who lived amongst them, and knew them well, and could be contradicted at once if his charges were false. He tells them plainly that, in virtue of their frequenting it, the temple is become a den of robbers. And this trampling upon the common rights of man has its counterpart and its climax in treason against God, in "burning incense to the Baal, and walking after other gods whom they know not"; { Jeremiah 7:9 } in an open and shameless attempt to combine the worship of the God who had from the outset revealed Himself to their prophets as a "jealous," i.e., an exclusive God, with the worship of shadows who had not revealed themselves at all, and could not be "known," because devoid of all character and real existence. They thus ignored the ancient covenant which had constituted them a nation. { Jeremiah 7:23 } In the cities of Judah, in the streets of the very capital, the cultus of Ashtoreth, the Queen of Heaven, the voluptuous Canaanite goddess of love and dalliance, was busily practised by whole families together, in deadly provocation of the God of Israel. The first and great commandment said, Thou shalt love Iahvah thy God, and Him only shalt thou serve. And they loved and served and followed and sought after and worshipped the sun and the moon and the host of heaven, the objects adored by the nation that was so soon to enslave them. { Jeremiah 8:2 } Not only did a worldly, covetous, and sensual priesthood connive in the restoration of the old superstitions which associated other gods with Iahvah, and set up idol symbols and altars within the precincts of His temple, as Manasseh had 2 Kings 21:4-5 ; they went further than this in their "syncretism," or rather in their perversity, their spiritual blindness, their wilful misconception of the God revealed to their fathers. They actually confounded Him-the Lord "who exercised lovingkindness, justice, and righteousness, and delighted in" the exhibition of these qualities by His worshippers { Jeremiah 9:24 } -with the dark and cruel sun god of the Ammonites. They "rebuilt the high places of the Tophet, in the valley of ben Hinnom," on the north side of Jerusalem, "to burn their sons and their daughters in the fire"; if by means so revolting to natural affection they might win back the favour of heaven-means which Iahvah "commanded not, neither came they into His mind." { Jeremiah 7:31 } Such fearful and desperate expedients were doubtless first suggested by the false prophets and priests in the times of national adversity under king Manasseh. They harmonised only too well with the despair of a people who saw in a long succession of political disasters the token of Iahvah’s unforgiving wrath. That these dreadful rites were not a "survival" in Israel, seems to follow from the horror which they excited in the allied armies of the two kingdoms, when the king of Moab, in the extremity of the siege, offered his eldest son as a burnt offering on the wall of his capital before the eyes of the besiegers. So appalled were the Israelite forces by this spectacle of a father’s despair, that they at once raised the blockade, and retreated homeward. { 2 Kings 3:27 } It is probable, then, that the darker and bloodier aspects of heathen worship were of only recent appearance among the Hebrews, and that the rites of Molech had not been at all frequent or familiar, until the long and harassing conflict with Assyria broke the national spirit and inclined the people, in their trouble, to welcome the suggestion that costlier sacrifices were demanded, if Iahvah was to be propitiated and His wrath appeased. Such things were not done, apparently, in Jeremiah’s time; he mentions them as the crown of the nation’s past offences; as sins that still cried to heaven for vengeance, and would surely entail it, because the same spirit of idolatry which had culminated in these excesses, still lived and was active in the popular heart. It is the persistence in sins of the same character which involves our drinking to the dregs the cup of punishment for the guilty past. The dark catalogue of forgotten offences witnesses against us before the Unseen Judge, and is only obliterated by the tears of a true repentance, and by the new evidence of a change of heart and life. Then, as in some palimpsest, the new record covers and conceals the old; and it is only if we fatally relapse, that the erased writing of our misdeeds becomes visible again before the eye of Heaven. Perhaps also the prophet mentions these abominations because at the time he saw around him unequivocal tendencies to the renewal of them. Under the patronage or with the connivance of the wicked king Jehoiakim, the reactionary party may have begun to set up again the altars thrown down by Josiah, while their religious leaders advocated both by speech and writing a return to the abolished cultus. At all events, this supposition gives special point to the emphatic assertion of Jeremiah, that Iahvah had not commanded nor even thought of such hideous rites. The reference to the false labours of the scribes { Jeremiah 8:8 } lends colour to this view. It may be that some of the interpreters of the sacred law actually anticipated certain writers of our own day, in putting this terrible gloss upon the precept, "The firstborn of thy sons shalt thou give unto Me." { Exodus 22:29 } The people of Judah were misled, but they were willingly misled. When Jeremiah declares to them, "Lo, ye are trusting, for your part, upon the words of delusion, so that ye gain no good!" { Jeremiah 7:8 } it is perhaps not so much the smooth prophecies of the false prophets as the fatal attitude of the popular mind, out of which those misleading oracles grew, and which in turn they aggravated, that the speaker deprecates. He warns them that an absolute trust in the " praesentia Numinis " is delusive; a trust, cherished like theirs independently of the condition of its justification, viz., a walk pleasing to God. "What! will ye break all My laws, and then come and stand with polluted hands before Me in this house, { Isaiah 1:15 } which is named after Me ‘Iahvah’s House’, { Isaiah 4:1 } and reassure yourselves with the thought, We are absolved from the consequences of all these abominations?" ( Jeremiah 7:9-10 ). Lit. "We are saved, rescued, secured, with regard to having done all these abominations": cf. Jeremiah 2:35 . But perhaps, with Ewald, we should point the Hebrew term differently, and read, "Save us!" "to do all these abominations," as if that were the express object of their petition, which would really ensue, if their prayer were granted: a fine irony. For the form of the verb. {cf. Ezekiel 14:14 } They thought their formal devotions were more than enough to counterbalance any breaches of the decalogue; they laid that flattering unction to their souls. They could make it up with God for setting His moral law at naught. It was merely a question of compensation. They did not see that the moral law is as immutable as laws physical; and that the consequences of violating or keeping it are as inseparable from it as pain from a blow, or death from poison. They did not see that the moral law is simply the law of man’s health and wealth, and that the transgression of it is sorrow and suffering and death. "If men like you," argues the prophet, "dare to tread these courts, it must be because you believe it a proper thing to do. But that belief implies that you hold the temple to be something other than what it really is; that you see no incongruity in making the House of Iahvah a meeting place of murderers. {" spelunca latronum " Matthew 21:13 } That you have yourselves made it, in the full view of Iahvah, whose seeing does not rest there, but involves results such as the present crisis of public affairs; the national danger is proof that He has seen your heinous misdoings." For Iahvah’s seeing brings a vindication of right, and vengeance upon evil. { 2 Chronicles 24:22 ; Exodus 3:7 } He is the watchman that never slumbers nor sleeps; the eternal Judge, Who ever upholds the law of righteousness in the affairs of man, nor suffers the slightest infringement of that law to go unpunished. And this unceasing watchfulness, this perpetual dispensation of justice, is really a manifestation of Divine mercy; for the purpose of it is to save the human race from self-destruction, and to raise it ever higher in the scale of true well-being, which essentially consists in the knowledge of God and obedience to His laws. Jeremiah gives his audience further ground for conviction. He points to a striking instance in which conduct like theirs had involved results such as his warning holds before them. He establishes the probability of chastisement by a historical parallel. He offers them, so to speak, ocular demonstration of his doctrine. "I also, lo, I have seen, saith Iahvah!" Your eyes are fixed on the temple; so are Mine, but in a different way. You see a national palladium; I see a desecrated sanctuary, a shrine polluted and profaned. This distinction between God’s view and yours is certain: "for, go ye now to My place which was at Shiloh, where I caused My Name to abide at the outset" (of your settlement in Canaan); "and see the thing that I have done to it, because of the wickedness of My people Israel" (the northern kingdom). There is the proof that Iahvah seeth not as man seeth; there, in that dismantled ruin, in that historic sanctuary of the more powerful kingdom of Ephraim, once visited by thousands of worshippers like Jerusalem today, now deserted and desolate, a monument of Divine wrath. The reference is not to the tabernacle, the sacred Tent of the Wanderings, which was first set up at Nob { 1 Samuel 22:11 } and then removed to Gibeon, { 2 Chronicles 1:3 } but obviously to a building more or less like the temple, though less magnificent. The place and its sanctuary had doubtless been ruined in the great catastrophe, when the kingdom of Samaria fell before the power of Assyria (721 B.C.). In the following words ( Jeremiah 7:13-15 ) the example is applied. "And now"-stating the conclusion-"because of your having done all these deeds" ("saith Iahvah," LXX omits), "and because I spoke unto you" ("early and late," LXX omits), "and ye hearkened not, and I called you and ye answered not": { Proverbs 1:24 } "I will do unto the house upon which My Name is called, wherein ye are trusting, and unto the place which I gave to you and to your fathers-as I did unto Shiloh." Some might think that if the city fell, the holy house would escape, as was thought by many like-minded fanatics when Jerusalem was beleaguered by the Roman armies seven centuries later: but Jeremiah declares that the blow will fall upon both alike; and to give greater force to his words, he makes the judgment begin at the house of God. (The Hebrew reader will note the dramatic effect of the disposition of the accents. The principal pause is placed upon the word "fathers," and the reader is to halt in momentary suspense upon that word, before he utters the awful three which close the verse: "as I-did to-Shiloh." The Massorets were masters of this kind of emphasis.) "And I will cast you away from My Presence, as I cast" ("all": LXX omits) "your kinsfolk, all the posterity of Ephraim." { 2 Kings 17:20 } Away from My Presence: far beyond the bounds of that holy land where I have revealed Myself to priests and prophets, and where My sanctuary stands; into a land where heathenism reigns, and the knowledge of God is not; into the dark places of the earth, that lie under the blighting shadow of superstition, and are enveloped in the moral midnight of idolatry. " Projiciam vos a facie mea ." The knowledge and love of God-heart and mind ruled by the sense of purity and tenderness and truth and right united in an Ineffable Person, and enthroned upon the summit of the universe-these are light and life for man; where these are, there is His Presence. They who are so endowed behold the face of God, in Whom is no darkness at all. Where these spiritual endowments are nonexistent; where mere power, or superhuman force, is the highest thought of God to which man has attained; where there is no clear sense of the essential holiness and love of the Divine Nature; there the world of man lies in darkness that may be felt; there bloody rites prevail; there harsh oppression and shameless vices reign: for the dark places of the earth are full of the habitations of cruelty. "And thou, pray thou not for this people," { Jeremiah 18:20 } "and lift not up for them outcry nor prayer, and urge not Me, for I hear thee not. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The children gather sticks, and the fathers light the fire, and the women knead dough, to make sacred buns" { Jeremiah 44:19 } "for the Queen of Heaven, and to pour libations to other gods, in order to grieve." { Deuteronomy 32:16 ; Deuteronomy 32:21 } "Is it Me that they grieve? saith Iahvah; is it not themselves" (rather), "in regard to the shame of their own faces" ( Jeremiah 7:16-19 ). From one point of view, all human conduct may be said to be "indifferent" to God; He is self-sufficing, and needs not our praises, our love, our obedience, any more than He needed the temple ritual and the sacrifices of bulls and goats. Man can neither benefit nor injure God; he can only affect his own fortunes in this world and the next, by rebellion against the laws upon which his welfare depends, or by a careful observance of them. In this sense, it is true that wilful idolatry, that treason against God, does not "provoke" or "grieve" the Immutable One. Men do such things to their own sole hurt, to the shame of their own faces: that is, the punishment will be the painful realisation of the utter groundlessness of their confidence, of the folly of their false trust; the mortification of disillusion, when it is too late. That Jeremiah should have expressed himself thus is sufficient answer to those who pretend that the habitual anthropomorphism of the prophetic discourses is anything more than a mere accident of language and an accommodation to ordinary style. In another sense, of course, it is profoundly true to say that human sin provokes and grieves the Lord. God is Love; and love may be pained to its depths by the fault of the beloved, and stirred to holy indignation at the disclosure of utter unworthiness and ingratitude. Something corresponding to these emotions of man may be ascribed, with all reverence, to the Inscrutable Being who creates man "in His own image," that is, endowed with faculties capable of aspiring towards Him, and receiving the knowledge of His being and character. "Pray not thou for this people for I hear thee not!" Jeremiah was wont to intercede for his people. { Jeremiah 11:14 ; Jeremiah 18:20 ; Jeremiah 15:1 ; cf. 1 Samuel 12:23 } The deep pathos which marks his style, the minor key in which almost all his public utterances are pitched, proves that the fate which he saw impending over his country grieved him to the heart. "Our sweetest songs are those which tell of saddest thought"; and this is eminently true of Jeremiah. A profound melancholy had fallen like a cloud upon his soul; he had seen the future, fraught as it was with suffering and sorrow, despair and overthrow, slaughter and bitter servitude; a picture in which images of terror crowded one upon another, under a darkened sky, from which no ray of blessed hope shot forth, but only the lightnings of wrath and extermination. Doubtless his prayers were frequent, alive with feeling, urgent, imploring, full of the convulsive energy of expiring hope. But in the midst of his strong crying and tears, there arose from the depths of his consciousness the conviction that all was in vain. "Pray not thou for this people, for I will not hear thee." The thought stood before him, sharp and clear as a command; the unuttered sound of it rang in his ears, like the voice of a destroying angel, a messenger of doom, calm as despair, sure as fate. He knew it was the voice of God. In the history of nations as in the lives of individuals there are times when repentance, even if possible, would be too late to avert the evils which long periods of misdoing have called from the abyss to do their penal and retributive work. Once the dike is undermined, no power on earth can hold back the flood of waters from the defenceless lands beneath. And when a nation’s sins have penetrated and poisoned all social and political relations, and corrupted the very fountains of life, you cannot avert the flood of ruin that must come, to sweep away the tainted mass of spoiled humanity; you cannot avert the storm that must break to purify the air, and make it fit for men to breathe again. "Therefore"-because of the national unfaithfulness-"thus said the Lord Iahvah, Lo, Mine anger and My fury are being poured out toward this place-upon the men, and upon the cattle, and upon the trees of the field, and upon the fruit of the ground; and it will burn, and not be quenched!" { Jeremiah 7:20 } The havoc wrought by war, the harrying and slaying of man and beast, the felling of fruit trees and firing of the vineyards, are intended; but not so as to exclude the ravages of pestilence and droughts { Jeremiah 14:1-22 } and famine. All these evils are manifestations of the wrath of Iahvah., cattle and trees and "the fruit of the ground," i.e., of the cornlands and vineyards, are to share in the general destruction, {cf. Hosea 4:3 } not, of course, as partakers of man’s guilt, but only by way of aggravating his punishment. The final phrase is worthy of consideration, because of its bearing upon other passages. "It will burn and not be quenched," or "it will burn unquenchably." The meaning is not that the Divine wrath once kindled will go on burning forever; but that once kindled, no human or other power will be able to extinguish it, until it has accomplished its appointed work of destruction. "Thus said Iahvah Sabaoth, the God of Israel: Your holocausts add ye to your common sacrifices, and eat ye flesh!" that is, Eat flesh in abundance, eat your fill of it! Stint not yourselves by devoting any portion of your offerings wholly to Me. I am as indifferent to your "burnt offerings," your more costly and splendid gifts, as to the ordinary sacrifices, over which you feast and make merry with your friends. { 1 Samuel 1:4 ; 1 Samuel 1:13 } The holocausts which you are now burning on the altar before Me will not avail to alter My settled purpose. "For I spake not with your fathers, nor commanded them, in the day that I brought them forth out of the land of Egypt, concerning matters of holocaust and sacrifice, but this matter commanded I them, ‘Hearken ye unto My voice, so become I God to you, and you-ye shall become to Me a people; and walk ye in all the way that I shall command you, that it may go well with you!"’ ( Jeremiah 7:22-23 ) cf. Deuteronomy 6:3 . Those who believe that the entire priestly legislation as we now have it in the Pentateuch is the work of Moses, may be content to find in this passage of Jeremiah no more than an extreme antithetical expression of the truth that to obey is better than sacrifice. There can be no question that from the outset of its history. Israel, in common with all the Semitic nations, gave outward expression to its religious ideas in the form of animal sacrifice. Moses cannot have originated the institution, he found it already in vogue, though he may have regulated the details of it. Even in the Pentateuch, the term "sacrifice" is nowhere explained; the general understanding of the meaning of it is taken for granted. {see Exodus 12:27 ; Exodus 23:18 } Religious customs are of immemorial use, and it is impossible in most cases to specify the period of their origin. But while it is certain that the institution of sacrifice was of extreme antiquity in Israel as in other ancient peoples, it is equally certain, from the plain evidence of their extant writings, that the prophets before the Exile attached no independent value either to it or to any other part of the ritual of the temple. We have already seen how Jeremiah could speak of the most venerable of all the symbols of the popular faith. { Jeremiah 3:16 } Now he affirms that the traditional rules for the burnt offerings and other sacrifices were not matters of special Divine institution, as was popularly supposed at the time. The reference to the Exodus may imply that already in his day there were written narratives which asserted the contrary; that the first care of the Divine Saviour after He had led His people through the sea was to provide them with an elaborate system of ritual and sacrifice, identical with that which prevailed in Jeremiah’s day. The important verse already quoted { Jeremiah 8:8 } seems to glance at such pious fictions of the popular religious teachers: "How say ye, We are wise, and the instruction" (A.V. "law") "of Iahvah is with us? But behold for lies hath it wrought-the lying pen of the scribes!" It is, indeed, difficult to see how Jeremiah or any of his predecessors could have done otherwise than take for granted the established modes of public worship, and the traditional holy places. The prophets do not seek to alter or abolish the externals of religion as such; they are not so unreasonable as to demand that stated rites and traditional sanctuaries should be disregarded, and that men should worship in the spirit only, without the aid of outward symbolism of any sort, however innocent and appropriate to its object it might seem. They knew very well that rites and ceremonies were necessary to public worship; what they protested against was the fatal tendency of their time to make these the whole of religion, to suppose that Iahvah’s claims could be satisfied by a due performance of these, without regard to those higher moral requirements of His law which the ritual worship might fitly have symbolised but could not rightly supersede. It was not a question with Hosea, Amos, Micah, Isaiah, Jeremiah, whether or not Iahvah could be better honoured with or without temples and priests and sacrifices. The question was whether these traditional institutions actually served as an outward expression of that devotion to Him and His holy law, of that righteousness and holiness of life, which is the only true worship, or whether they were looked upon as in themselves comprising the whole of necessary religion. Since the people took this latter view, Jeremiah declares that their system of public wors

Oh that my head were waters. Jeremiah 9:1-2 Christian anguish over spiritual desolation Ezra Tinker, B. D. There is a solemn beauty in Jeremiah's devotion to the welfare of his fellow countrymen. Blinded as they were by sin, they could not appreciate his anxiety, and when his loving devotion broke into the tenderest words of warning, they regarded him in the light of an enemy instead of a sincere friend. The depth of his feeling, the tenderness of his words, remind us strongly of another scene which took place more than five hundred years after these events: "O Jerusalem, Jerusalem, thou that killest the prophets," etc. The most beautiful sight on earth is unselfish devotion to the social, mental, moral and spiritual interests of humanity. While the less thoughtful may be dazzled by the great military achievements of conquering heroes, the more thoughtful are rather charmed by that self-sacrificing devotion which, losing sight of worldly applause and worldly honour, has thought of nothing but the opportunity of doing good. As the prodigal son, in his ingratitude, profligacy, and sinful wanderings, did not check the pulsations of his father's heart, but rather intensified them and brought to light the richness of his father's love, so the unbelief, idolatry, and sinful lives of the Jewish people only served to reveal the strength, the sweetness and richness of the prophet's nature. The history of the Christian Church is history of men and women who have not counted their lives dear unto themselves, but who have bestowed their warmest affections and divinest endeavours upon those who seemed the least likely to respond to such manifestations of interest and of love. The history of Jewish backslidings, of vows solemnly taken and as readily broken, reminds us in a vivid manner of scenes which have transpired from time to time in the Christian dispensation. For the progress of the Christian Church toward a larger benevolence, a broader charity, a purer morality, and a more intelligent piety has neither been rapid nor uniform. Seasons of great revival have been followed by periods of marked decline. Into the midst of torrid heat comes a wave of arctic cold. A narrow denominationalism has often thrown its dark shadow across the pathway of Christian catholicity. Creeds, catechisms, formulas, confessions of faith have often outweighed sobriety, virtue, benevolence, and all the other graces which adorn the Christian character, while practical unbelief, clothed in the formulas of an accepted dogma, has passed for genuine Christianity without even the semblance of a challenge. As each period of Jewish history was favoured with some that were true and brave — whose words of instruction, reproof, and warning were spoken above the din of the busy multitudes — so each period of the Christian dispensation has been honoured with some John the Baptist, whose earnest words have resounded from valley to valley, from peak to peak, and from land to land, echoing the Gospel of the blessed Lord, and summoning men to self-sacrifice, to holiness, and to purity. Our interest in the human race will depend largely upon our faith in human possibilities. If we see in man simply the possibilities of an animal, possibilities, to be sure, greater than belong to any other earthly creature, but possibilities determined by material conditions, limited to threescore years and ten, possibilities that have no relation to a future world — if we see in man nothing but the ability to trace in the sands of time a few illegible characters, then our interest in his welfare and prosperity can neither be deep nor abiding. But if, on the other hand, we see in man a creature made in the Divine image, with feeling, with thought, with spirituality, with volition, with freedom, with immortal properties, created for a higher sphere and for a better world, capable of companionship with angels, capable of communion with the omnipotent Author of his existence, endowed with power to love and serve the mighty Ruler of the universe, with unlimited capacity for growth and development — if we see in him an intelligent, moral, responsible, and immortal being, then we have an object worthy of our broadest sympathies, our warmest affections and our divinest endeavours. ( Ezra Tinker, B. D. ) Genuine philanthropy Homilist. I. GENUINE PHILANTHROPY MELTING WITH EARNESTNESS. 1. Heart intensely earnest concerning the temporal condition of men. Chaldean army among them, etc. Weeps as patriot. 2. Heart intensely earnest concerning the moral condition of men. Their carnalities, idolatries, and crimes affect his pious spirit more than physical sufferings and political disasters. Think of the soul —(1) In relation to its capacity of suffering and happiness.(2) In relation to the influences for good or evil it is capable of exerting.(3) In relation to its power of being a delight or a grief to the heart of infinite Love. II. GENUINE PHILANTHROPY SIGHING FOR ISOLATION. 1. The sigh of a spiritually vexed soul. 2. The sigh of disappointed love. Nothing is more saddening to generous souls than the discovery of indifference, ingratitude, and growing vice in the very men they seek to bless.Conclusion — 1. The vicariousness of genuine philanthropy. It inspires the possessor with the spirit that will prompt him to sacrifice his very being for the good of others. 2. The abuse of genuine philanthropy. The greatest sin in the universe is sin against love. 3. The imperfection of genuine philanthropy. Like the best of everything human, love is not perfect here. Disheartened, Jeremiah sought isolation. ( Homilist. ) England's sorrows Sometimes tears are base things; the offspring of a cowardly spirit. Some men weep when they should knit their brows, and many a woman weepeth when she should resign herself to the will of God. But ofttimes tears are the noblest things in the world. The tears of penitents are precious: cup of them were worth a king's ransom. He that loveth much, must weep much; much love and much sorrow must go together in this vale of tears. Jeremiah was not weak in his weeping; the strength of his mind and the strength of his love were the parents of his sorrow. It would seem as if some men had been sent into this world for the very purpose of being the world's weepers. Men have their sorrows; they must have their weepers; they must have men of sorrows who have it for their avocation to be ever weeping, not so much for themselves as for the woes of others. I. To begin, then, with ACTUAL MURDER AND REAL BLOODSHED. II. But I have now a greater reason for your sorrow — a more disregarded, and yet more dreadful, source of woe. "Oh, that my head were waters, and mine eyes a fountain of tears, that I might weep day and night," FOR THE MORALLY SLAIN of the daughter of my people. The old adage is still true, One half of the world knows nothing about how the other half lives. Oh, how many of our sons and daughters, of our friends and relatives, are slain by sin! Ye weep over battlefields, ye shed tears on me plains of Balaklava; there are worse battlefields than there, and worse deaths than those inflicted by the sword. Ah, weep ye for the drunkenness of this land! How many thousands of our race reel from our gin palaces into perdition! But there are other crimes too. Alas, for that crime of debauchery! What scenes hath the moon seen every night! Are these the only demons that are devouring our people? Ah, would to God it were so. Behold, throughout this land, how are men falling by every sin, disguised as it is under the shape of pleasure. O members of churches, ye may well take up the wary of Jeremiah when ye remember what multitudes of these you have in your midst men who have a name to live and are dead: and others, who though they profess not to be Christians, are almost persuaded to obey their Lord and Master, but are yea not partakers of the Divine life of God. But now I want, I can, to press this pathetic subject a little further upon our minds. In the day when Jeremiah wept this lamentation with an exceeding loud and bitter cry, Jerusalem was in all her mirth and merriment. Jeremiah was a sad man in the midst of a multitude of merry makers; he told them that Jerusalem should be destroyed, that their temple should become a heap, and Nebuchadnezzar should lay it with the ground. They laughed him to scorn; they mocked him. Still the viol and dance were only to be seen. And now, today, here are many of you merry makers in this ball of life; ye are here merry and glad today, and ye marvel that I should talk of you as persons for whom we ought to weep. "Weep ye for No!" you say; "I am in health, I am in riches, I am enjoying life; why weep me? I need none of your sentimental weeping!" Ah, but we weep because foresee the future. Oh, if today some strong archangel could unbolt the gates hell, and for a solitary second permit the voice of wailing and weeping to come to our ears: oh, how should we grieve! Remember, again, O Christian, that those for whom we ask you to weep this day are persons who have had great; privileges, and consequently, if lost, must expect greater punishment. ( C. H. Spurgeon . ) Why the righteous should weep for the wicked Evangelical Preacher. I. BECAUSE THEY ARE INFINITE BLESSINGS. 1. There are many present blessings men lose by rebellion against God. There is a "peace that passeth all understanding," and a "joy" unspeakable and full of glory, attending belief in, and devotion to, His service. The having one's passions in subjection gives serenity of mind. But enjoying of God's favour, and the light of His countenance, is the source of richest blessings mortals possess on earth. But what peace is there for the cursed? 2. But the eternal blessings they lose are beyond imagination. 3. And not these things matters of just lamentation? How must we pity him who, when there is a rest prepared, and a supper spread for him, in heaven, provokes God to swear that he "shall not enter in," nor even taste of that supper. II. BECAUSE OF THE INFLUENCE WOES THEY ENTAIL ON THEMSELVES. 1. How inexpressibly dreadful are the torments which the wicked will endure in hell. 2. And can we view sinners hastening to that place of torment and not weep over them? III. BECAUSE OF THE AGGRAVATED GUILT UNDER WHICH THEY PERISH. Every offer of salvation aggravates the guilt of those who reject it; and every increase of guilt is followed by increase of misery. Infer — 1. How little true charity is there in the world. Charity to the soul is the soul of charity. 2. How earnest should men be in seeking the salvation of their own souls. ( Evangelical Preacher. ) Grief for sinners There is an anecdote told of a careless Sabbath breaker who stumbled into Mr. Sherman's chapel one Sunday evening when he was engaged in prayer. He took his stand in the aisle, and, seeing the tears rolling down the minister's cheeks and falling on the book as he was pleading for the conversion of sinners, he was aroused, and said to himself: "This man is evidently in earnest; there must be something in the condition of sinners that I do not understand." He remained, was instructed and converted, and became a useful and steady member of the congregation. Painful solicitude for the souls of others Thomas Spurgeon. This concern was incessant with the apostle. "I have continual sorrow in my heart." The pain was unceasing. His interest in sinners was not spasmodic; it had become blessedly chronic. There are some of us who every now and then get a passing qualm of conscience and a consequent spurt in the matter, but how long does it last? It is a mere emotion, a transient feeling, a spasm that scarcely suffices to stir us for so much as a single Sabbath. Oh, that there were in the pastor's heart, and in the hearts of all his people, a breaking, a yearning that cannot be satisfied, for the salvation of London, and of all who know not Jesus! I find myself weeping, but I weep because I weep so little. I confess myself this morning grieving, but I fear my greatest grief is that I do not grieve as I should. Well, that is a hopeful beginning. Let us all get to this at least, and we shall reach the other by and by. ( Thomas Spurgeon. ) Oh that I had in the wilderness a lodging place of wayfaring men. Jeremiah 9:2 Two prayers of Jeremiah Prof. G. A. Smith. (with Jeremiah 14:8, 9 ): — In all the fellowship of, the prophets Jeremiah is by far the most unwilling and reluctant. If Isaiah's watchword was "Here am I — send me," Jeremiah's might have been, "I would be anywhere else but here — let me go." It was out of this besetting mood of his that the prayer rose which I have taken as the first of my texts, "Oh that I had in the wilderness a lodging place of wayfaring men, that I might leave my people and go from them." That is not a prayer for solitude. It is some wayside caravanserai or hotel which Jeremiah longs for; and there he would have been far less alone than in his unshared home at Jerusalem. No, it is not a prayer for solitude, but a prayer to be set where a man can enjoy all the interest of life without having any of its responsibility. Oh, to have no other work in life than to watch the street from the balcony window, than to feel the interest and glitter of life, and achieve your duty towards your fellows, by a kindliness and a courtesy that are never put to the strain of prolonged acquaintance! But our prayers often outrun themselves in the very utterance; and Jeremiah's wish, too, carried within it its own denial Look at the words, "That I might leave my people." Emphasise the last two — "My people." They are the answer to Jeremiah's prayer. God had not sent him to earth to be as separate from the life of men as a musing man is from the river flowing past his feet; God had sent him, not to watch life from a balcony, but leaping down to share it; not to live in an inn where a man is not even responsible for the housekeeping, but has only his way to pay. God had begotten Jeremiah into a nation. He had made him a citizen. He had given him a patriot's lot, with the patriot's conscience and heart. So he stayed on where he was in Jerusalem, and the world may have lost certain studies in human life in the great caravanserai of the Lebanon or Arabian desert roads, for wherever he went Jeremiah would not have kept his brain and pen idle. We may even have lost a book, something between Job and Ecclesiastes, but we have gained the book of Jeremiah, the book of the citizen-prophet, and who, because he was a citizen-prophet, and not a caravanserai one, was also a citizen-priest, the first man who entered into the true meaning of vicarious suffering, and therefore stands out clear from all the shadows of the Old Testament — so clear a symbol of our Saviour Jesus Christ. Look now at the main elements of Jeremiah's experience as he thus stood to his post of prophet and priest at Jerusalem. I take these elements to be mainly three. 1. The first was the reality of sin. A prophet has got to begin there, or he had better not begin at all. And he has got to begin there not in order to satisfy some dogma or another, but because the facts are there. There is a kind of preaching about sin far too prevalent in our day, which treats of it doctrinally and not practically, which lays its strength to proving to a man that he must be a sinner, instead of touching his conscience with the knowledge that he is one. But Jeremiah laid his finger on the actual plague spots of the people. He was very definite with these. But there was another note which Jeremiah sounded equally with that on the reality of sin. 2. It was the note of the swiftness and irretrievableness of time where character and salvation are concerned. Live with men in the city, grow old with the same individuals and groups, and learn things — how inexorable habit is; how irrecoverable are the chances of youth; how short and swift is the summer granted to each man's character to ripen in; learn how even the Gospel of the grace of God is just like the sybil of old coming back each time: you have forced him to return with less power of promise and persuasion; and how even repentance — that great freedom of man, that joy of God and the angels — has its times and its places, which, being missed, are not found again, though we seek them with tears. Upon these thoughts the roll of Jeremiah's prophecy rises every now and again with a great sob. What distinguished Jeremiah from all the prophets who had gone before him was that he did not stand on the banks while all Israel rushed rapidly past him irretrievably to ruin, but that he was with the people, taking their reproach as his reproach, and sharing the penalty of their sins. 3. This suffering for the sins of others, being the sin-bearer as well as the conscience of his people, is the third element of Jeremiah's experience. How did he come to it? It is interesting to watch, for in God's providence he was the first forerunner of Christ in this path. Well, first of all he loved his people; he had a very rich, tender heart, and he loved his people with the whole of it. And then God gave him a conscience about them, that conscience of their sin, and of the penalty to which it was leading. It was in the meeting of such a heart and such a conscience that Jeremiah knew how one man can suffer for others. Oh! it is a terrible fate to be the conscience of those you love, to be their only conscience, to feel their sins as you know they do not feel them themselves, and to be aware of the inevitable judgment to which they are so indifferent. Jeremiah often wondered at it. It perplexed him. After clearly stating the causes why God should smite Israel, he would suddenly turn round in his sympathy with the doomed people, and exclaim, like a beaten animal looking up in the face of his master, "Why hast Thou smitten me?" And again, that strange prayer of his, "O Lord, Thou hast deceived me, and I am deceived. Thou art stronger than I." What can we answer to the perplexed prophet except this, that if a man have the Divine gift of a pure conscience and a more loving heart than his fellows, there comes with such gifts the necessary, the inevitable, obligation of suffering. The physical results of Israel's sin Jeremiah did not bear for the people. He bore these with the people in the most heroic and self-denying patience, but he did not do so for or instead of his people. But the spiritual distress, the keener conscience, the agony of estrangement from God, the knowledge of His wrath upon sin — these Jeremiah did bear instead of the dull impenitent Israel. And is it too much to say that it was for his sake that in the end Israel was saved from utter extinction? Now, with this knowledge of what Jeremiah came through, look at his second prayer. The two chief words are exactly the same as before a "wayfaring man": and "Oh that I were in a lodge of wayfaring men"; and the verb "to spend the night," is the same word as the noun "lodge" or "inn" of wayfaring men — literally a place to pass the night. Jeremiah's second prayer, therefore, is just this, that God would be to the people what Jeremiah himself had tried to be. ( Prof. G. A. Smith. ) Jeremiah, a lesson for the disappointed J. H. Newman, D. D. No prophet commenced labours with greater encouragements than Jeremiah. A king reigned who was bringing back the times of the man after God's own heart. This devout and zealous king was young. What might not therefore be effected in course of years? Schism, too, was at an end since Israel's captivity. Kings of the house of David again ruled over the whole land. Idolatry was destroyed by Josiah in all the cities. Thus, at first sight, it seemed reasonable to anticipate further and permanent improvements. I. EVERYONE BEGINS WITH BEING SANGUINE. Jeremiah did. God's servants entered on their office with more lively hopes than their after fortunes warranted. Very soon the cheerful prospect was overcast for Jeremiah, and he was left to labour in the dark. 1. Huldah's message fixed the coming fortunes of Judah: she foretold the early death of the good king and a fierce destruction to the unworthy nation. This prophecy came five years after Jeremiah entered office; so early in his course were his hopes cut away. 2. Or, the express word of God came to and undeceived him. 3. Or, the hardened state of sin in which the nation lay destroyed his hopes. II. RESIGNATION A MORE BLESSED STATE OF MIND THAN SANGUINE HOPE. 1. To expect great efforts from our religious exertions is natural and innocent, but arises from inexperience of the kind of work we have to do — to change the heart and will of men. 2. Far nobler frame of mind to labour, not with hope of seeing fruit, but for conscience' sake, as matter of duty, and in faith, trusting good will be done though we see it not. 3. The Bible shows that though God's servants began with success, they ended with disappointment. Not that God's purposes or instruments fail, but because the time for reaping is not here, but hereafter. III. THE VICISSITUDE OF FEELING WHICH THIS TRANSITION FROM HOPE TO DISAPPOINTMENT PRODUCES. Affliction, fear, despondency, sometimes restlessness, even impatience under his trials, find frequent expression in Jeremiah's writings ( Jeremiah 5:3, 30, 31 ; Jeremiah 12:1-3 ; Jeremiah 15:10-18 ; Jeremiah 20:7-14 ). IV. THE ISSUE OF THESE CHANGES AND CONFLICTS OF FEELING WAS RESIGNATION. He comes to use language which expresses that chastened spirit and weaned heart which is the termination of all agitation and anxiety in religious minds. He, who at one time could not comfort himself, was sent to comfort a brother; and in comforting Baruch he speaks in that nobler temper of resignation which takes the place of sanguine hope and harassing fear, and betokens calm and clear-sighted faith and inward peace. ( J. H. Newman, D. D. ) They are not valiant for the truth. Jeremiah 9:3 Valiant for the truth J. S. Wilkins. I. INQUIRE WHAT IS THE TRUTH. It is "the glorious Gospel of the blessed God." Without a knowledge of this, oh! how ignorant is the wisest in the things of time! 1. "The truth as it is in Jesus" was at first but obscurely revealed; a veil was cast over it which prophets and righteous men desired to remove. 2. "The truth as it is in Jesus" is a jewel only to be found in the casket of God's Word, not in the traditions of men; and that casket — emphatically called "the Word of truth" — must be unlocked for us by Him who is "the Spirit of truth." II. HOW WE MAY BE VALIANT FOR IT. 1. A cordial belief in it must be the first step to a valiant defence of it. 2. Love of the truth, an unalterable and unwavering attachment to it, must follow a firm belief in it. This principle gives courage to the soldier on the battlefield; patience to the wife amid scenes of sickness and misfortune. 3. Next follows an uncompromising advocacy of it. We fear not to give utterance to that in which we firmly believe, and which we ardently love. 4. Valour for Christ, who is "the truth" personified, will further display itself by noble sacrifices for Him, for the dissemination of His truth at home, for its propagation abroad. 5. Valour for the truth is most signally displayed by a consistent, prayerful, and persevering obedience to all its requirements. ( J. S. Wilkins. ) Valiant for the truth C. A. Aitken, D. D. I. WHAT IS TRUTH, THAT FOR IT ONE CAN BE, SHOULD BE, VALIANT? Truth is real. Truth is accessible and may be known. Truth is precious. Truth imposes in every direction obligations that cannot be met except by the most genuine and resolute valour. The best philologists of our own generation refer the word to a root meaning "to believe," and draw upon the whole group of related languages and dialects to show that truth is "firm, strong, solid, reliable, anything that will hold." It should, seem, then, that we ought not to believe anything but what is firm, established, and that truth is what we rightly believe. For this our highest powers can be summoned into action, while nothing but a poor counterfeit of our best activity can be called forth in behalf of that which is known or seriously suspected to be unreal. The sophist may be adroit, dexterous in disposition and argument, and selfishly eager for victories. The pettifogging advocate in any profession may gain brief successes by natural powers and discipline, aided by sheer audacity. This is a result and proof of the world's disorder. Man is for truth and truth for man — both real. And truth is accessible and may be known. He who gave us reason and nature, Whose they are, and Whom they should ever serve, has come in pity to the relief of our impotence and bewilderment by the disclosures that His Spirit makes. In the Gospel "the grace of God that bringeth salvation hath appeared unto all men." Here is truth that is real. Here is truth that may be known. Of all precious truth, truth on which souls can be nourished, truth to which lives can be safely conformed, here is that which is most precious — truth that enters most deeply and permanently into character and takes hold of destiny. Of all truth worthy and suited to stimulate man's highest powers, to the most sustained, and most intense sufficiency, here is that which is worthiest and most stated. Of all truth that is of such kind and in such relations to us that it is not only worth our while, but in every way incumbent upon us to put forth our highest valour to gain it and to hold it, here is the most essential. We are bidden, "Buy the truth and sell it not." And this is not a mere appeal to our self-interest. Truth, especially this sacred truth, encompasses us with obligations. For this acquisition we do not merely do well to pay the price of toil and struggle; we fail grossly and widely in duty if we withhold the price. And what we have so dearly bought at the price of our humbled pride, at the price of our falling out with the fashion of this world "which passeth away," what we win by the surrender of our self-sufficiency and imaginary independence, by our resolute self-mastery, our vigorous effort, and whatever besides the attainment may cost, we are to hold against all seductions and all assaults, "valiant for the truth." II. WHAT IS THE MANLY VALOUR THAT CAN FIND ANY FAIR AND PROPER FIELD FOR ITS EXERCISE — its fairest and most proper field in connection with truth? It is not mere boldness, bravery, courage, but moves in a higher plane, and is instinct with a loftier inspiration. These may have their source chiefly in the physical and animal, that which we share with the bulldog and the gorilla; while valour is a knightly grace, and makes account mainly of the ideal. We shall esteem that the truest valour in which there is me fullest consciousness and manifestation of manhood, with the clearest conception and the most persistent adherence to worthy ends of manly endeavour. There can then be nothing forced or unnatural in the phrase of our text, "valiant for the truth." For what should a true man be valiant rather than for the acquisition, maintenance, and service of the truth — truth known as real, judged to be important, valued as precious? And what estimate must we put upon the manhood that can be "strong in the land, but not for truth" — energetic, daring, resolved, and persistent for lower and grosser interests, but not for the truth? II. BY WHAT CALL FROM WITHOUT DOES TRUTH MOST AUTHORITATIVELY AND EFFECTIVELY SUMMON VALOUR TO ITS AID? Truth is imperial, not only in the quality of the authority which it asserts and the richness of the bounty which it dispenses, but also in the breadth of the dominion to which it lays claim. We have made our first obedience when we have yielded ourselves to the truth. We are to go on proclaiming truth's rights, and helping it to gain rule over others. We vindicate the rights of the truth, while we secure blessings to our fellow men through truth's ascendency over them. And this obligation and opportunity subject our manhood to some of the most searching tests by which we are ever tried. Are we capable of taking larger views of truth than those which connect it with some prospect of advantage to ourselves? Do we esteem it for what it is, and not only for what it brings us? And what is the measure of our discernment of the rights and needs of others, and what is our response? The manly and Christian spirit has large conceptions of right and duty. And then truth, while imperial in its rights, is sometimes imperilled by denial and attack, and that at the hands of the very men whose allegiance it claims. Its rights are contested; its very credentials are challenged. It encounters not merely the negative resistance of ignorance and dulness, of low tastes and sensual and earthly preoccupations; it is met by a more positive impeachment. He who is valiant for truth will no more suffer it to fight its own battles than a true knight would have resorted to any such evasion in a cause to which he was committed. And the response which we make to the summons of assailed truth gives opportunity to display some of the finest qualities that belonged to the old knighthood — unswerving loyalty, courage, endurance, self-sacrifice. But there is another call for valour in behalf of Christian truth higher than that which comes from our fellow men and their claims upon it. What Christ is on the one side to the truth and on the other side to us, and what the truth is to Him, supply a new inspiration and strength, and add a new quality to Christian endeavour — a personal quality that was wanting before. He who is valiant for the truth because of what it is in its reality and reliableness shows his discernment. He who is valiant for the truth because of what it is to manhood shows a wise self-appreciation. He who is valiant for the truth because of the claim his fellow men have upon it, and upon him if he has it in his possession, shows that he knows his place, his obligation, his opportunity as a man among men. He who is valiant for the truth for Christ's sake shows that he knows and honours his Lord, and would make Him indeed Lord of all. Consider what Christ is to the substance of the truth; what He is to the authority and efficiency of the truth; and what the truth is to Him in the assertion and manifestation of His Lordship. The truth is not only Christ's as its great Revealer; the truth is Christ as its great Revelation. To him who asks, What is the way? we answer, The way is Christ. To him who would know, What is the life? we make reply, The life is Christ. And we proclaim, as that which is of the highest concern to man to know, the truth is Christ. He is the great embodiment of truth — truth incarnate. What He was, over and above all that He said, teaches us what we should seek in vain to learn elsewhere. He was the chief revelation of the nature, the power, the love, the saving grace of God. ( C. A. Aitken, D. D. ) Valour for the truth John Gaskin, M. A. I. WHAT IS COMPREHENDED IN THIS IMPORTANT WORD, "THE TRUTH"? It has been remarked that "truth is a relative term, expressing a conformity between the object and the mind, a harmony between the object and the 1des we entertain of it": thus, truth becomes one of those terms, the precise meaning of which can only be ascertained by determining the subject of which it may be predicated. I propose to regard the scheme of Divine grace, for the recovery of man — the scheme of which we are ministers, — as that which alone deserves the supreme appellation of "the truth." I proceed, then, to consider — 1. Man's state as a sinner.(1) What saith the Scripture as to sin in its nature? ( 1 John 3:4 .)(2) What saith the Scripture as to sin in its diffusion, its extent? It everywhere, without the slightest discernible qualification, represents human nature as universally and absolutely corrupt ( Genesis 6:5 ; Psalm 14:2, 3 ; Jeremiah 17:9 ; Ephesians 2:1 ).(3) What saith the Scripture as to sin in its consequences? ( Romans 6:23 ; Psalm 9:17 ; 2 Thessalonians 1:7, 8, 9 .) 2. God's work as a Saviour. Justice, as one of the attributes of God, is as essentially a part of His nature, so to speak, as His Omnipresence, His Omniscience, His Truth; and, since there is more than a propriety, even a moral necessity, that all the proceedings of the Deity should be such as to bring out the full glory of His entire Name, it is manifest that He can only interpose an arrest of judgment, confer pardon, renovation, and eternal glory, on atonement being made. II. WHAT IS REQUIRED TO CONSTITUTE THE CHARACTER DESCRIBED BY THE EXPRESSION, "VALIANT FOR THE TRUTH"? Valour is, strictly speaking, a martial term. We are made to feel and deplore

9:1-11 Jeremiah wept much, yet wished he could weep more, that he might rouse the people to a due sense of the hand of God. But even the desert, without communion with God, through Christ Jesus, and the influences of the Holy Spirit, must be a place for temptation and evil; while, with these blessings, we may live in holiness in crowded cities. The people accustomed their tongues to lies. So false were they, that a brother could not be trusted. In trading and bargaining they said any thing for their own advantage, though they knew it to be false. But God marked their sin. Where no knowledge of God is, what good can be expected? He has many ways of turning a fruitful land into barrenness for the wickedness of those that dwell therein. 9:12-22 In Zion the voice of joy and praise used to be heard, while the people kept close to God; but sin has altered the sound, it is now the voice of lamentation. Unhumbled hearts lament their calamity, but not their sin, which is the cause of it. Let the doors be shut ever so fast, death steals upon us. It enters the palaces of princes and great men, though stately, strongly built, and guarded. Nor are those more safe that are abroad; death cuts off even the children from without, and the young men from the streets. Hearken to the word of the Lord, and mourn with godly sorrow. This alone can bring true comfort; and it can turn the heaviest afflictions into precious mercies. 9:23-26 In this world of sin and sorrow, ending soon in death and judgement, how foolish for men to glory in their knowledge, health, strength, riches, or in any thing which leaves them under the dominion of sin and the wrath of God! and of which an account must hereafter be rendered; it will but increase their misery. Those are the true Israel who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh. Let us prize the distinction which comes from God, and will last for ever. Let us seek it diligently.