Bible Commentary

Expositor's Bible Commentary Jeremiah 48:1 Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed. CHAPTER XIX MOAB Jeremiah 48:1-47 "Moab shall be destroyed from being a people, because he hath magnified himself against Jehovah."- Jeremiah 48:42 "Chemosh said to me, Go, take Nebo against Israeland I took itand I took from it the vessels of Jehovah, and offered them before Chemosh."-MOABITE STONE. "Yet will I bring again the captivity of Moab in the latter days."- Jeremiah 48:47 THE prophets show a very keen interest in Moab. With the exception of the very short Book of Joel, all the prophets who deal in detail with foreign nations devote sections to Moab. The unusual length of such sections in Isaiah and Jeremiah is not the only resemblance between the utterances of these two prophets concerning Moab. There are many parallels of idea and expression, which probably indicate the influence of the elder prophet upon his successor; unless indeed both of them adapted some popular poem which was early current in Judah. It is easy to understand why the Jewish Scriptures should have much to say about Moab, just as the sole surviving fragment of Moabite literature is chiefly occupied with Israel. These two Terahite tribes-the children of Jacob and the children of Lot-had dwelt side by side for centuries, like the Scotch and English borderers before the accession of James I. They had experienced many alternations of enmity and friendship, and had shared complex interests, common and conflicting, after the manner of neighbours who are also kinsmen. Each in its turn had oppressed the other; and Moab had been the tributary of the Israelite monarchy till the victorious arms of Mesha had achieved independence for his people and firmly established their dominion over the debatable frontier lands. There are traces, too, of more kindly relations: the House of David reckoned Ruth the Moabitess amongst its ancestors, and Jesse, like Elimelech and Naomi, had taken refuge in Moab. Accordingly this prophecy concerning Moab, in both its editions, frequently strikes a note of sympathetic lamentation and almost becomes a dirge. "Therefore will I howl for Moab; Yea, for all Moab will I cry out. For the men of Kirheres shall they mourn. With more than the weeping of Jazer Will I weep for thee, O vine of Sibmah. Therefore mine heart soundeth like pipes for Moab, Mine heart soundeth like pipes for the men of Kirheres." But this pity could not avail to avert the doom of Moab; it only enabled the Jewish prophet to fully appreciate its terrors. The picture of coming ruin is drawn with the colouring and outlines familiar to us in the utterances of Jeremiah-spoiling and destruction, fire and sword and captivity, dismay and wild abandonment of wailing. "Chemosh shall go forth into captivity, his priests and his princes together. Every head is bald, and every beard clipped; Upon all the hands are cuttings, and upon the loins sackcloth. On all the housetops and in all the streets of Moab there is everywhere lamentation; For I have broken Moab like a useless vessel-it is the utterance of Jehovah. How is it broken down! Howl ye! Be thou ashamed! How hath Moab turned the back! All the neighbours shall laugh and shudder at Moab. The heart of the mighty men of Moab at that day Shall be like the heart of a woman in her pangs." This section of Jeremiah illustrates the dramatic versatility of the prophet’s method. He identifies himself now with the blood thirsty invader, now with his wretched victims, and now with the terror-stricken spectators; and sets forth the emotions of each in turn with vivid realism. Hence at one moment we have the pathos and pity of such verses as we have just quoted, and at another such stern and savage words as these:- "Cursed be he that doeth the work of Jehovah negligently, Cursed be he that stinteth his sword of blood." These lines might have served as a motto for Cromwell at the massacre of Drogheda, for Tilly’s army at the sack of Magdeburg, or for Danton and Robespierre during the Reign of Terror. Jeremiah’s words were the more terrible because they were uttered with the full consciousness that in the dread Chaldean king a servant of Jehovah was at hand who would be careful not to incur any curse for stinting his sword of blood. We shrink from what seems to us the prophet’s brutal assertion that relentless and indiscriminate slaughter is sometimes the service which man is called upon to render to God. Such sentiment is for the most part worthless and unreal; it does not save us from epidemics of war fever, and is at once ignored under the stress of horrors like the Indian Mutiny. There is no true comfort in trying to persuade ourselves that the most awful events of history lie outside of the Divine purpose, or in forgetting that the human scourges of their kind do the work that God has assigned to them. In this inventory, as it were, of the ruin of Moab our attention is arrested by the constant and detailed references to the cities. This feature is partly borrowed from Isaiah. Ezekiel too speaks of the Moabite cities which are the glory of the country; { Ezekiel 25:9 } but Jeremiah’s prophecy is a veritable Domesday Book of Moab. With his epic fondness for lists of sonorous names-after the manner of Homer’s catalogue of the ships-he enumerates Nebo, Kiriathaim, Heshbon, and Horonaim, city after city, till he completes a tale of no fewer than twenty-six, and then summarises the rest as "all the cities of the land of Moab, far and near." Eight of these cities are mentioned in Joshua { Joshua 13:15-28 } as part of the inheritance of Reuben and Gad. Another, Bozrah, is usually spoken of as a city of Edom. { Jeremiah 49:13 , possibly this is not the Edomite Bozrah.} The Moabite Stone explains the occurrence of Reubenite cities in these lists. It tells us how Mesha took Nebo, Jahaz, and Horonaim from Israel. Possibly in this period of conquest Bozrah became tributary to Moab, without ceasing to be an Edomite city. This extension of territory and multiplication of towns points to an era of power and prosperity, of which there are other indications in this chapter. "We are mighty and valiant for war," said the Moabites. When Moab fell "there was broken a mighty sceptre and a glorious staff." Other verses imply the fertility of the land and the abundance of its vintage. Moab in fact had profited by the misfortunes of its more powerful and ambitious neighbours. The pressure of Damascus, Assyria, and Chaldea prevented Israel and Judah from maintaining their dominion over their ancient tributary. Moab lay less directly in the track of the invaders; it was too insignificant to attract their special attention, perhaps too prudent to provoke a contest with the lords of the East. Hence, while Judah was declining, Moab had enlarged her borders and grown in wealth and power. And even as Jeshurun kicked, when he was waxen fat, { Deuteronomy 32:15 } so Moab in its prosperity was puffed up with unholy pride. Even in Isaiah’s time this was the besetting sin of Moab; he says in an indictment which Jeremiah repeats almost word for word:- "We have heard of the pride of Moab, that he is very proud, Even of his arrogancy and his pride and his wrath." { Isaiah 16:6 } This verse is a striking example of the Hebrew method of gaining emphasis by accumulating derivatives of the same and similar roots. The verse in Jeremiah runs thus: "We have heard of the pride ( Ge’ON ) of Moab, that he is very proud ( GE’EH ): his loftiness ( GABHeHO ), and his pride ( Ge’ONO ), and his proudfulness ( GA’aWATHO )." Jeremiah dwells upon this theme:- "Moab shall be destroyed from being a people, Because he hath magnified himself against Jehovah." Zephaniah bears like testimony:-{ Zephaniah 2:10 } "This shall they have for their pride, Because they have been insolent, and have magnified themselves Against the people of Jehovah Sabaoth." Here again the Moabite Stone bears abundant testimony to the justice of the prophet’s accusations: for there Mesha tells how in the name and by the grace of Chemosh he conquered the cities of Israel; and how, anticipating Belshazzar’s sacrilege, he took the sacred vessels of Jehovah from His temple at Nebo and consecrated them to Chemosh. Truly Moab had "magnified himself against Jehovah." Prosperity had produced other baleful effects beside a haughty spirit, and pride was not the only cause of the ruin of Moab. Jeremiah applies to nations the dictum of Polonius- "Home-keeping youths have ever homely wits," and apparently suggests that ruin and captivity were necessary elements in the national discipline of Moab:- "Moab hath been undisturbed from his youth; He hath settled on his lees" He hath not been emptied from vessel to vessel; He hath not gone into captivity: "Therefore his taste remaineth in him, His scent is not changed. Wherefore, behold, the days come-it is the utterance of Jehovah- That I will send men unto him that shall tilt him up; They shall empty his vessels and break his bottles." As the chapter, in its present form, concludes with a note- "I will bring again the captivity of Moab in the latter days-it is the utterance of Jehovah"- we gather that even this rough handling was disciplinary; at any rate, the former lack of such vicissitudes had been to the serious detriment of Moab. It is strange that Jeremiah did not apply this principle to Judah. For, indeed, the religion of Israel and of mankind owes an incalculable debt to the captivity of Judah, a debt which later writers are not slow to recognise. "Behold," says the prophet of the Exile, - "I have refined thee, but not as silver; I have chosen thee in the furnace of affliction." { Isaiah 48:10 } History constantly illustrates how when Christians were undisturbed and prosperous the wine of truth settled on the lees and came to taste of the cask; and-to change the figure-how affliction and persecution proved most effectual tonics for a debilitated Church. Continental critics of modern England speak severely of the ill-effects which our prolonged freedom from invasion and civil war, and the unbroken continuity of our social life have had on our national character and manners. In their eyes England is a perfect Moab, concerning which they are ever ready to prophesy after the manner of Jeremiah. The Hebrew Chronicler blamed Josiah because he would not listen to the advice and criticism of Pharaoh Necho. There may be warnings which we should do well to heed, even in the acrimony of foreign journalists. But any such suggestion raises wider and more difficult issues; for ordinary individuals and nations the discipline of calamity seems necessary. What degree of moral development exempts from such discipline, and how may it be attained? Christians cannot seek to compound for such discipline by self-inflicted loss or pain, like Polycrates casting away his ring or Browning’s Caliban, who in his hour of terror, "Lo! ‘Lieth flat and loveth Setebos! ‘Maketh his teeth meet through his upper lip. Will let those quails fly, will not eat this month One little mess of whelks, so he may ‘scape." But though it is easy to counsel resignation and the recognition of a wise, loving Providence in national as in personal suffering, yet mankind longs for an end to the period of pupilage and chastisement and would fain know how it may be hastened. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Flee, save your lives. Jeremiah 48:6 The Christian's flight C. A. Maginn, M. A. Such was the warning addressed to Moab by the Lord of hosts, the God of Israel. The Chaldeans were about to lay waste the land of the Moabites — a punishment which they justly deserved for their iniquities and for their long-continued opposition to the people of God But even "in wrath the Lord remembers mercy"; or, to use the beautiful language of the prophet, "He stayeth His rough wind in the day of the east wind." Though Moab shall be punished, her cities overturned, and the country laid waste and desolate, her princes, people, and priests carried into captivity, yet an opportunity is afforded for at least a remnant to escape. "Flee, save your lives, and be like the heath in the wilderness." I. FROM WHAT ARE WE TO FLEE? In a word, from everything that would wean his heart from God and endanger the safety of his soul, the Christian is to flee — "from all evil and mischief, from sin, from the world, the flesh, and the works of the devil, from hardness of heart and contempt of God's Word and commandment." II. FOR WHAT ARE WE TO FLEE? The life of your soul is concerned; and unless you flee from what stands in your way to God, and blocks up your return to Him, the wrath of God will assuredly overtake you, and you will become a prey to your enemies, to those who seek your life. It is for glory, and honour, and immortality we should flee — blessings of infinite value, prizes beyond all price — nay, far beyond the power of human tongue to tell of their inestimable preciousness; we should flee for the favour of God, the forgiveness of our sins, the worth of our souls, the love and glory of Christ, and the beauty and happiness of holiness. And we should hasten our flight, for the time is short, and death advancing. III. WHERE SHOULD WE FLEE? "Lord, to whom shall we go? Thou hast the words of eternal life; and we believe," &c. Such was Simon Peter's declaration. Such is the confession of God's people still. To the Lord Jesus Christ, and Him crucified, must the sinner flee. He must go as he is, and "he like the heath in the wilderness," destitute of fruit or value, fit only for fuel, and seek to be engrafted in the living Vine. For Moab, we may observe, was commanded merely to "flee." Whatever would oppose their progress should be put away. ( C. A. Maginn, M. A. ) Flee for your life H. Macmillan, D. D. I. WHENCE YOU ARE TO FLEE. II. WHERE YOU ARE TO FLEE. III. HOW YOU ARE TO FLEE. IV. WHEN YOU ARE TO FLEE V. WHY YOU ARE TO FLEE. ( H. Macmillan, D. D. ) Cursed be he, that doeth the work of the Lord deceitfully. Jeremiah 48:10 The sin of lukewarmness in acquiring G. Mathew, M. A. I. AS IT CONCERNS OUR RELIGIOUS BELIEF AND RESOLUTION. Some, professedly earnest in their search of truth, make no other use of the light that is given them than to dispute and philosophise about it. Others, acknowledging the testimonies advanced in favour of it, are discouraged by the difficulties which it presents: consulting, yet dreading to be instructed; the slaves of their appetites, more than of their errors, rejecting truth manifested to them, because it would break the fetters which they love. Others again, still more deceitful in their work, convinced, in a great degree, of religious truth in their own minds, yet judge not of it by the light which it leaves there, but by its effect on the rest of mankind. The knowledge of Divine truth must spring from penitence and humility. Cease to have an earthly interest in wishing to find religion false, and you will soon perceive it to be true. Humble yourself before the mighty hand of God; His grace shall then be sufficient for you, and will lead you into all truth. But cursed is he that doeth any work of that God deceitfully, who, whilst He giveth His grace to the humble and sincere, has always scorned the prevaricating and the proud. II. THE SILENCE WHICH WE OBSERVE IN DEFENCE OF CHRIST, AMIDST THE CLAMOURS OF THE PROFANE AGAINST HIM. God wants not your aid to support His truth. But He wants to see His pretended servants not ashamed of the Gospel of Christ: and, although He actually wants not your aid, if He choose to adopt any other method of preserving His truth in the world, yet it appears to be the method, which in His wisdom He has adopted, to disseminate it by means of man to man. Your silence will be taken advantage of by the enemies of your Saviour: and they will think that he, who says nothing, has nothing to say. He, that is not with Me, saith our Saviour, is against Me. Let it not be said that the world has its defenders, and that Jesus Christ has none. III. AN ACCOMMODATION OF THE SOLEMN TRUTHS OF THE GOSPEL TO THE WISHES OR PREJUDICES OF THOSE WITH WHOM WE ARE CONCERNED. Thousands are the miseries that might have been spared this world if the professed believers in God had all been true to their trust. How many a brother might have been prevented from imbruing his hands in a brother's blood, if they, to whom the cause of dispute was referred, had been firm to the dictates of truth. But the false notions of honour which their friends felt in the moment of anger, they in their cool moments will sanction and applaud: and, palliating, by every modification, the sin of murder, will deliberately second a black and wicked passion, and calmly behold two fellow-creatures, who trusted to their decision, attempting to hurl each other into the presence of their eternal Judge! ( G. Mathew, M. A. ) Of lukewarmness and zeal Bp. Jeremy Taylor. I. HERE THEN IS THE DUTY OF US ALL. 1. He that serves God with the body without the soul serves God deceitfully. "My son, give Me thy heart"; and though I cannot think that nature was so sacramental as to point out the holy and mysterious Trinity by the triangle of the heart, yet it is certain that the heart of man is God's special portion, and every angle ought to point towards Him.(1) For to worship God with our souls confesses one of His glorious attributes; it declares Him to be the searcher of hearts.(2) It advances the powers and concernments of His providence, and confesses all the affairs of men to be overruled by Him; for what He sees He judges, and what He judges He rules, and what He rules must turn to His glory; and of this glory He reflects rays and influences upon His servants, and it shall also turn to their good.(3) This service distinguishes our duty towards God from all our conversation with man, and separates the Divine commandments from the imperfect decrees of princes and republics.(4) He that secures the heart, secures all the rest; because this is the principle of all the moral actions of the whole man.(5) That I may sum up many reasons in one: God, by requiring the heart, secures the perpetuity and perseverance of our duty, and its sincerity, and its integrity, and its perfection: for so also God takes account of little things; it being all one in the heart of man, whether maliciously it omits a duty in a small instance or in a great; for although the expression hath variety and degrees in it, in relation to those purposes of usefulness and charity whither God deigns it, yet the obedience and disobedience are all one, and shall be equally accounted for. 2. He that serves God with the soul without the body, when both can be conjoined, "doth the work of the Lord deceitfully." Paphnutius, whose knees were cut for the testimony of Jesus, was not obliged to worship with the humble flexures of the bending penitents; and blind Bartimeus could not read the holy lines of the law, and therefore that part of the work was not his duty; and God shall not call Lazarus to account for not giving alms, nor St. Peter and St. John for not giving silver and gold to the lame man, nor Epaphroditus for not keeping his fasting days when he had his sickness. But when God hath made the body an apt minister to the soul, and hath given money for alms, and power to protect the oppressed, and knees to serve in prayer, and hands to serve our needs, then the soul alone is not to work. 3. They are "deceitful in the Lord's work," that reserve one faculty for sin, or one sin for themselves; or one action to please their appetite, and many for religion. We reprove a sinning brother, but do it with a pompous spirit; we separate from scandal, and do it with glory, and a gaudy heart; we are charitable to the poor, but will not forgive our unkind enemies; or, we pour relief into their bags, but please ourselves and drink drunk, and hope to commute with God, giving the fruit of our labours or effluxes of money for the sin of our souls: and upon this account it is, that two of the noblest graces of a Christian are to very many persons made a savour of death, though they were intended for the beginning and the promotion of an eternal life; and those are faith and charity. 4. There is one deceit more yet, in the matter of the extension of our duty, destroying the integrity of its constitution: for they do the work of God deceitfully, who think God sufficiently served with abstinence from evil, and converse not in the acquisition and pursuit of holy charity and religion. Many persons think themselves fairly assoilzied, because they are no adulterers, no rebels, no drunkards, not of scandalous lives: in the meantime, like the Laodiceans, they are "naked and poor"; they have no catalogue of good things registered in heaven, no treasures m the repositories of the poor, neither have t e poor often prayed concerning them, "Lord, remember Thy servants for this thing at the day or judgment." 5. Hither are to be reduced as deceitful workers, those that promise to God, but mean not to pay what they once intended; people that are confident in the day of ease, and fail in the danger; they that pray passionately for a grace, and if it be not obtained at that price, go no farther, and never contend in action for what they seem to contend in prayer; such as delight in forms and outsides, and regard not the substance and design of every institution; that pretend one duty to excuse another; religion against charity, or piety to parents against duty to God, private promises against public duty, the keeping of an oath against breaking of a commandment, honour against modesty, reputation against piety, the love of the world in civil instances to countenance enmity against God; these are the deceitful workers of God's work; they make a schism m the duties of religion, and a war in heaven worse than that between Michael and the dragon; for they divide the Spirit of God and distinguish His commandments into parties and factions; by seeking an excuse, sometimes they destroy the integrity and perfect constitution of duty, or they do something whereby the effect and usefulness of the duty is hindered: concerning all which this only can be said, they who serve God with a lame sacrifice and an imperfect duty — a duty defective in its constituent parts — can never enjoy God; because He can never be divided. II. The next inquiry is into the INTENTION OF OUR DUTY. "Cursed is he that doeth the work of the Lord negligently," or remissly: as our duty must be whole, so it must be fervent; for a languishing body may have all its parts, and yet be useless to many purposes of nature. And you may reckon all the joints of a dead man, but the heart is cold, and the joints are stiff and fit for nothing but for the little people that creep in graves: and so are very many men; if you lure up the accounts of their religion, they can reckon days and months of religion, various offices, charity and prayers, reading and meditation, faith and knowledge: catechism and sacraments, duty to God, and duty to princes, paying debts and provision for children, confessions and tears, discipline in families, and love of good people; and, it may be, you shall not improve their numbers, or find any lines unfilled in their tables of accounts; but when you have handled all this, and considered, you will find at last you have taken a dead man by the hand, there is not a finger wanting, but they are stiff as icicles, and without flexure as the legs of elephants. 1. In every action of religion God expects such a warmth and a holy fire to go along, that it may be able to enkindle the wood upon the altar, and consume the sacrifice; but God hates an indifferent spirit. Earnestness and vivacity, quickness and delight, perfect choice of the service, and a delight in the prosecution, is all that the spirit of a man can yield towards his religion. The outward work is the effect of the body; but if a man does it heartily and with all his mind, then religion hath wings, and moves upon wheels of fire; and therefore, when our blessed Saviour made those capitulars and canons of religion, to "love God," and to "love our neighbour," besides that the material part of the duty, "love," is founded in the spirit, as its natural seat, he also gives three words to involve the spirit in the action, and but one for the body: "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind," and, lastly, "with all thy strength." If it be in motion, a lukewarm religion is pleasing to God; for God hates it not for its imperfection, and its natural measures of proceeding; but if it stands still and rests there, it is a state against the designs, and against the perfection of God: and it hath in it these evils:(1) It is a state of the greatest imprudence in the world; for it makes a man to spend his labour for that which profits not, and to deny his appetite for an unsatisfying interest: he puts his moneys in a napkin, and he that does so, puts them into a broken bag; he loses the principal for not increasing the interest.(2) The second appendant evil is, that lukewarmness is the occasion of greater evil; because the remiss easy Christian shuts the gate against the heavenly breathings of God's Holy Spirit.(3) A state of lukewarmness is more incorrigible than a state of coldness; while men flatter themselves that their state is good, that they are rich and need nothing, that their lamps are dressed, and full of ornament. These men are such as think they have knowledge enough to need no teacher, devotion enough to need no new fires, perfection enough to need no new progress, justice enough to need no repentance; and then, because the spirit of a man, and all the things of this world, are in perpetual variety and change, these men decline, when they have gone their period; they stand still, and then revert; like a stone returning from the bosom of a cloud, where it rested as long as the thought of a child, and fell to its natural bed of earth, and dwelt below for ever. 2. It concerns us next to inquire concerning the duty in its proper instances, that we may perceive to what parts and degrees of duty it amounts; we shall find it especially in the duties of faith, of prayer, and of charity.(1) Our faith must be strong, vigorous, active, confident, and patient, reasonable and unalterable, without doubting, and fear and partiality.(2) Our prayers and devotions must be fervent and zealous, not cold, patient, easy, and soon rejected; but supported by a patient spirit, set forwards by importunity, continued by perseverance, waited on by attention and a present mind, carried along with holy, but strong desires; and ballasted with resignation, and conformity to the Divine will; and then it is as God likes it, and does the work to God's glory and our interest effectively.(3) Our charity also must be fervent: "He that follows his general with a heavy march, and a heavy heart, is but an ill soldier." But our duty to God should be hugely pleasing, and we should rejoice in it; it must pass on to action, and do the action vigorously; it is called in Scripture "the labour" and travail of love." He that loves passionately, will not only do all that his friend needs, but all that himself can; for although the law of charity is fulfilled by acts of profit, and bounty, and obedience, and labour, yet it hath no other measures but the proportions and abundance of a good mind; and according to this, God requires that we be "abounding, and that always, in the work of the Lord." ( Bp. Jeremy Taylor. ) Cursed laziness Joseph Muir. These words form a scriptural bomb which might with advantage be thrown into the midst of a great many of our Churches, where everything pertaining to the service is gone through in a precise and proper manner, but where there is an utter absence of zeal, enthusiasm, and Christlike earnestness. In the A.V. this passage does not attract much attention. That a curse should be hurled at the head of the traitor who does "the work of the Lord deceitfully" surprises no one. But to find a curse aimed at the merely negligent worker makes us pause, and think, and ask ourselves questions. The persons here referred to are amongst those who are doing "the work of the Lord." — They profess and call themselves Christians. They have entered the kingdom of God, and by so doing they have enrolled themselves as servants of Christ, and are pledged to do His will. For be it never forgotten, the two must go together — namely, salvation and service. When in the sixteenth century Martin Luther blew the reveille of the Reformation, the slumbering Churches were roused and rallied by the call; and breaking off the fetters of delusion and superstition which had previously bound them, they joyously inscribed on their banner "Salvation by faith." And for three centuries that blessed truth has been floating before the eyes of reformed Europe. But "Truth" though it is, it is not the whole truth. The time has more than come for the uplifting of another banner with an inscription completing and explaining the first, by declaring that "Faith without works is dead." Soul-saving faith makes soul-saving men. I do not think that any man is ever saved except by the direct or indirect intervention of some other man. Christ alone can call the Lazarus forth, but there is a stone to be rolled away before, and there are wrappings to be removed after the miracle is wrought. And hence God is but working out His own economy in demanding that every member of His kingdom shall be a servant and a worker. Through all time the test of saintship is service. But this is not all. The Divine claim is not exhausted by the mere demand for work. It is declared again and again that no service is acceptable unless it be rendered with the whole heart. Partial, perfunctory, half-hearted service He sternly rejects; and upon those who mock Him by offering it He pours His righteous wrath. What think you is the greatest of all the obstacles which impede the progress of the kingdom of Christ? It is the negligence or laziness of its members. To be an idler in the world is bad enough, but to be an idler in the Church is ten thousand times worse. It is an act of impious and audacious hypocrisy, and he who is guilty of it stands before God and man self-branded as an impostor. We often Bear and speak of "Church work," but if we would speak correctly that phrase must be discarded. There is no such thing as "Church work." The work in question is God's work, and as such — if for no other reason — claims our best energies. If any of us were commissioned to do work for the king would we not tax our powers to the very uttermost in order to present it as perfect as possible? Much more should we do so when the commission comes from the Court of heaven. "The King's business requireth haste," and all who are engaged in it must acquit themselves as servants of "the Most High God." Dull sloth must be shaken off, and with hearts aglow with zeal and eyes aflame with earnestness we must give ourselves to the task committed to our care. Remember also the intrinsic importance of the work itself. Have you ever been present at a critical surgical operation? What earnestness, what concentrated attention, what careful precautions against the dreaded possibility! How is all this tension of faculties brought about? It is created by the importance of the work in hand. It is a case of life or death, in which negligence would mean murder. Ay! and when the Christian worker is alive to his duty, and all that it involves, negligence is impossible. It is fraught with possibilities which cannot be told. Its issues belong not to time but eternity. Look around you and see how active and earnest are the forces arrayed against us. From centre to circumference the kingdom of darkness thrills and throbs with earnestness. Every subject is a soldier, and being s soldier he fights. Every subject is a servant, and being a servant he serves. There is no dilly-dallying or make-believe in the enemy's camp. Then why should there be any in ours? Has the Cross no longer its power? Has the sacred passion exhausted its inspirations? Does the love of Christ no longer constrain and the Holy Ghost no longer energise? ( Joseph Muir. ) Half-and-half religion If you are not to make religion the principal thing in your lives, don't go in for it. It is better, and much easier, to go in for it entirely, than half and half — merely flirting with it. It was the saying of a shrewd thinker: "If it is worth while being a Christian at all, it is better to he a downright Christian" Moab hath been at ease from him youth, and he hath settled on his lees. Jeremiah 48:11, 12 The shrill trumpet of admonition For a considerable season the country of Moab had been free from the inroads of war and the terrors of pestilence. The nation had, therefore, become so conceitedly secure, that the lord said, "We have heard the pride of Moab (he is exceeding proud), his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart." The people became vain, hectoring, and boastful, and mocked at their afflicted neighbours the Israelites, manifesting ungenerous joy in their sorrows. "For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy." From this pride sprang luxury and all those other vices which find a convenient lair in the repose of unbroken prosperity. The warriors of Moab said, "We are mighty and strong men for the war"; as vainglorious sinners, they defied all law and power; trusting in Chemosh, they despised Jehovah, and magnified themselves against the Lord. The prophet compares that country to wine which has been allowed to stand unstirred and unmoved: it settles on its lees, grows strong, retains its aroma, and gathers daffy fresh body and spirit. "But," saith he, "the day shall come when God shall shake this undisturbed liquor, when He shall send wandering bands of Chaldeans that shall waste the country, so that the bottles shall be broken and the vessels shall be emptied, and the proud prosperity of Moab shall end in utter desolation." The fact that continued prosperity breeds carnal security, is not only proved by the instance of Moab, but is lamentably confirmed in the history of others. I. I shall first speak to THE UNCONVERTED, THE GODLESS, THE PRAYERLESS, THE CHRISTLESS. 1. The bold offenders who are at ease in open sin. They began life with iniquity, and they have made terrible progress in it. They go from iniquity to iniquity, as the vulture from carcass to carcass; they labour in the way of evil, as men dig for hid treasure; "And they say, How doth God know? and is there knowledge in the Most High?" "And if He doth know," say they, "what care we? Who is Jehovah, that we should obey Him? Who is the Almighty, that we should tremble at His word?" Yet, Oh, ye haughty ones, take heed, for Pharaoh, who was your prototype in the olden days, found the way of pride to be hard at the end. 2. A far more common form of that carelessness which is so destructive, is that of men who give themselves wholly up to the world's business. Such men, for instance, as one whom Christ called "Fool." Gain is the world's summum bonum , the chief of all mortal good, the main chance, the prime object, the barometer of success in life, the one thing needful, the heart's delight. And yet, Oh, worldlings, who succeed in getting gain, and are esteemed to be shrewd and prudent, Jesus Christ calls you fools, and He is no thrower about of hard terms where they are not deserved. "Thou fool," said He, and why! Because the man's soul would be required of him; and then whose would those things be which he had gathered together? 3. A third case is more common still, the man who forgets God and lives in slothful ease. It is not enough to abstain from outward sin, and so to be negatively moral; unless you bring forth fruits unto righteousness, you have not the life of God in you; and however much you may be at ease, there shall come a rough awakening to your slumbers, and the shrill sound of the archangel's trumpet shall be to you no other than the blast of the trumpet of condemnation, because ye took your ease when ye should have served your God. 4. There are many in the professing Christian Church Who are in me same state as Moab. They have the virgin's lamp, but they have no oil in the vessel with their lamps; and yet so comfortable are these professors, that they slumber and sleep. Remember, you may think yourself a believer, and everybody else may think so too, and you may fail to find out your error until it is too late to rectify it; you may persevere for years in "the way which seemeth right unto a man, but the end thereof are the ways of death." Be ye not, Oh, ye professors, like Moab, that had settled upon his lees! 5. Equally true is this of the mass of moral men who are destitute of faith in Jesus. "I have no doubt but what it will be all right with me at last. I pay my neighbours their own; I give a guinea to a hospital, when they ask me for it; I am a first-rate tradesman. Of course, I have sown a few wild oats, and I still indulge a little; but who does not? Who dares deny that I am a good-hearted fellow?" Do you envy him? You may sooner envy the dead in their graves because they suffer no pain. II. We speak to THE BELIEVER. A Christian man finds himself for a long time without any remarkable trouble: his children are spared to him, his home is happy, his business extremely prosperous — he has, in fact, all that heart can wish; when he looks round about him he can say with David, "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage." Now, the danger is that he should think too highly of these secondary things, and should say to himself, "My mountain standeth firm, I shall never be moved." He has not been poured from vessel to vessel; he has not been sternly tried by Providence, or sorely tempted by the devil; he has not been led to question his own conversion, he has fallen into a profound calm, a deep dead peace, a horrible lethargy, and his inmost heart has lost all spiritual energy. The great disease of England is consumption, but I suppose it would be difficult to describe the causes and workings of consumption and decline. The same kind of disease is common among Christians. It is not that many Christians fall into outward sin, and so on, but throughout our Churches we have scores who are in a spiritual consumption — their powers are all feeble and decaying. The rapid results of this consumption are just these: a man in such a state soon gives up communion with God; it is not quite gone at first, but it is suspended. His walk with God is broken and occasional. His prayers very soon suffer. By degrees, his conversation is not what it used to be. He was once very earnest for Christ, and would introduce religious topics in all companies. He has become discreet now, and holds his tongue. He is quite ready to gossip about the price of wheat, and how the markets are, and the state of politics, and whether you have been to see the Sultan; but he has no words for Jesus Christ, the King in His beauty. Spiritual topics have departed from his general conversation. And now, strange to say, "the minister does not preach as he used to do": at least, the back-slider says so. The reason why I think he is mistaken, is, that the Word of God itself is not so sweet to him as it once was; and surely the Bible cannot have altered! After a while the professor slackens a good deal in his liberality; he does not think the cause of God is worth the expense that he used to spend upon it; and as to his own personal efforts to win souls, he does not give up his Sunday-school class, nor his street preaching, nor distributing of tracts, perhaps, but he does all mechanically, it is a mere routine. He might just as well be an automaton, and be wound up, only the fault is, that he is not wound up, and he does not do his work as he should do; or, if he does it outwardly, there is none of the life of God in what he does. Very much of this sluggishness is brought on by long-continued respite from trouble. It were better to be in perpetual storms, and to be driven to-and-fro in the whirlwind, and to cling to God, than to founder at sea in the most peaceful and halcyon days. The great secret danger coming out of all this is, that when a man reaches the state of carnal security, he is ready for any evil. We have heard of two men who were accustomed to go into the bush to pray, and each of them had trodden a little path in the grass. Presently one of them grew cold, and was soon found in open sin; his black brother warned him that he knew it would come to that, because the grass grew on the path that led to the place of prayer. Ah! we do not know to what we may descend when we begin to go down hill; down, down, down, is easy and pleasant to the flesh, but if we knew where it would end, we should pray God that we might sooner die than live to plunge into the terrors of that descent. I must pass on to observe God's cure for this malady. His usual way is by pouring our settled wine from vessel to vessel. If we cannot bear prosperity, the Lord will not continue it to us. We may pamper our children and spoil them; but the Divine Father will not. Staying for a while in the valley of Aosta, in Northern Italy, we found the air to be heavy, close, and humid with pestilential exhalations. We were oppressed and feverish — one's life did not seem worth a pin. We could not breathe freely, our lungs had a sense of having a hundred atmospheres piled upon them. Presently, at midday, there came a thunder-clap, attended by big drops of rain and a stiff gale of wind, which grew into a perfect tornado, tearing down the trees; then followed what the poet calls "sonorous hail," and then again the lightning flash, and the thunder peal on peal echoing along the Alps. But how delightful was the effect, how we all went out upon the verandah to look at the lightning, and enjoy the music of the thunder! How cool the air and bracing! How delightful to walk out in the cool evening after the storm! Then you could breathe and feel a joy in life. Full often it is thus with the Christian after trouble. What ought we to do if we are prospering? We should remember that prevention is better than cure, and if God is prospering us, the way to prevent lethargy is — be very grateful for the prosperity which you are enjoying; do not pray for trouble — you will have it quickly enough without asking for it; be grateful for your prosperity, but make use of it. Do all you possibly can for God while He prospers you in business; try to live very close to Him. ( C. H. Spurgeon . ) Ease injurious to Christian character W. M. Taylor, D. D. I have somewhere read the following incident in the life of a distinguished botanist. Being exiled from his native land, he obtained employment as an under-gardener in the service of a nobleman. While he was in this situation, his master received a valuable plant, the nature and habits of which were unknown to him. It was given to the gardener to be taken care of; and he, fancying it to be a tropical production, put it into the hothouse (for it was winter), and dealt with it as with the others under the glass. But it began to wither away and decay. And the strange under-gardener asked permission to examine it. As soon as he looked at it he said, "This is an Arctic plant; you are killing it by the tropical heat into which you have introduced it." So he took it outside, and exposed it to the frost, and, to the dismay of the head-gardener, heaped pieces of ice around the flower-pot; but the result vindicated his wisdom, for straightway it began to recover, and was soon as strong as ever. Now, such a plant is Christian character. It is not difficulty that is dangerous to it, but ease. Put it into a hothouse, separate it from the world, surround it with luxury, hedge it in from ev

48:1-13. The Chaldeans are to destroy the Moabites. We should be thankful that we are required to seek the salvation of men's lives, and the salvation of their souls, not to shed their blood; but we shall be the more without excuse if we do this pleasant work deceitfully. The cities shall be laid in ruins, and the country shall be wasted. There will be great sorrow. There will be great hurry. If any could give wings to sinners, still they could not fly out of the reach of Divine indignation. There are many who persist in unrepented iniquity, yet long enjoy outward prosperity. They had been long corrupt and unreformed, secure and sensual in prosperity. They have no changes of their peace and prosperity, therefore their hearts and lives are unchanged, Ps 55:19. 48:14-47. The destruction of Moab is further prophesied, to awaken them by national repentance and reformation to prevent the trouble, or by a personal repentance and reformation to prepare for it. In reading this long roll of threatenings, and mediating on the terror, it will be of more use to us to keep in view the power of God's anger and the terror of his judgments, and to have our hearts possessed with a holy awe of God and of his wrath, than to search into all the figures and expressions here used. Yet it is not perpetual destruction. The chapter ends with a promise of their return out of captivity in the latter days. Even with Moabites God will not contend for ever, nor be always wroth. The Jews refer it to the days of the Messiah; then the captives of the Gentiles, under the yoke of sin and Satan, shall be brought back by Divine grace, which shall make them free indeed.