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spent their force. The nation was impoverished by the tributes imposed by Pharaoh-necho. The LESSON national lapse into idolatry was awaken- EXPOiSITION ing the wrath of God. A call to repent- F. W. Farr ance was timely and needful. It was by Divine direction that Jeremiah took this stand and spake these words. The prophets, princes and people paid no attention to him and even demanded his death as a disturber of the peace. On account of his fidelity to God he was obliged to rebuke wrong-doing and pronounce the Divine judgment against it. They accused him of being a traitor and would rather put him to death than ac cept his message. Jeremiah was permitted to plead his own cause before his accusers. He did so with calm confidence and holy bold ness. He knew that God had given him his message and therefore their complaint was against God instead of the prophet who was only his messenger and mouthpiece. In stead of defending and justifying himself he continued to exhort and admonish his traducers. He lost sight of his personal danger in considering the welfare of the people. The only, way to escape the destruction about to fall upon them was through repentance and humiliation. If they would change their attitude toward God, He would change His attitude toward them. The prophet is conscious of his own innocence. He is willing to face the consequences of his protest. Whatever his fate may be, it is of small consequence in comparison with the safety and preservation of the nation. The princes and the people however immediately and unanimously acquitted him. They had a keener sense of justice than the fanatical and jealous priests who demanded his death. They regarded him as a true prophet and al though his message condemned them, they knew that he had their highest interests at heart. In justifying his ac quittal, they called attention to a precedent in the reign of Hezekia'h. Micah prophesied that Zion should be plowed like a field, but instead of putting him to death as a traitor, the people returned to God and cried for mercy. The prgphet is only the messenger of God and the con troversy is not between the people and the prophet but be tween the people and God. When a messenger boy brings a telegram to a certain house containing unpleasant tid ings, how foolish it would be to blame and scold the boy! He did not originate it and is only responsible for its de livery. When God sent Jonah to Ninevah, the command was “ preach unto it the preaching that I bid thee.” Paul’s testimony was “ I delivered unto you that which I also re ceived.” A modified message has no place in the Christian pro gram. It is as improper for the preacher to adapt his mes sage either by addition or subtraction as it would be for a telegram boy to change the content of the telegram that he delivers. It does not help a fever to break the thermometer which registers the temperature. There is always a tend ency to silence a prophet whose message is unwelcome. “Which of the prophets have not your fathers persecuted and slain?” A true test of fidelity and friendship is to hurt that one may heal. “ Faithful are the wounds of a friend but the kisses of an enemy are deceitful.”
forms begun by Josiah were being halted “ like an express train buried in an avalanche of soft COMMENTS snow.” Pharaoh Necho had fixed a FROM THE heavy tribute on the nation by which COMMENTARIES the land was being impoverished. The V. V. Morgan return to paganism was bringing anew the wrath of God which had been made to flame through the abominations of Manasseh. It was a fitting time for an earnest appeal to repentance. God di rected Jeremiah to speak these words to the people that they might turn from their evil ways and humble them selves before Him, yet they did not heed his words.—Pract. Com. (V. 8) The people had listened to him with reverence as long as he chose to speak, for they could not fail to recog nize that he was God’s messenger; yet as soon as he was through speaking, they sought his death! These bold ut terances were made in the temple, and before great throngs of people, of all ranks. No wonder the leaders of the peo ple felt that something must be done about it, or their authority and influence would be altogether lost. It was as if they thought that, by killing God’s instrument, they could prevent God speaking to them in the future* rebuking and warning them; as if God were dependent upon a single mouthpiece! Death was the penalty prescribed in the Mosaic law (Deut. 18:20) for all prophesying that had not back of it God’s command; and the priests and false pro phets declared that Jeremiah’s prophesying was thus im pious, since, as they argued, God could not bid a man to foretell the destruction of His own temple and city and His own peculiar, covenant people.—Peloubet. (V. 9) Shiloh was a central and considerable town of Ephraim, chosen by Joshua as the place for the ark and tabernacle; but it fell into idolatry, lost the ark, was cap tured by the Philistines, and from that time sank into utter insignificance. Jeremiah (v. 6) had just foretold a similar fate for the glorious temple of Solomon.— Speak er’s Com. (V. 10) Probably the judicial officers who were about the palace, the germ of the Sanhedrin of later times. They evidently had the power of life and death.—Whedon. (V. IS) “ Lord sent me”— a valid justification against any laws alleged against him; “ against,” rather concerning. Jeremiah purposely avoids saying, “ against” which would needlessly irritate. They had used the same Hebrew word (v. 11) which ought to be translated concerning, though they meant it in the unfavorable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city.—J. F. & B. (V. 13) “ Ways” will mean rather the settled habits, “ doings” the separate acts which go to form them.-—Cam. Bible. God would change His attitude toward them if they would change their attitude toward Him.—Pract. Com. (V. 16) The priests through envy of his holy zeal, were more his enemies than the princes, whose office was more secular than religious. A prophet Could not legally be put to death unless he prophesied in the name of other gods (therefore; they say, “ in the name of the Lord” ), or after that his prophecy had failed in its accomplishment. Mean while, if he foretold calamity, he might be imprisoned. Cf. Micha’s case (1 Kgs. 22:1-28)—J. F. & B. There is plenty of material for profitable study and thought in connection with the different characters found in Jer. 26. There were the religious leaders— the priests and pro phets— blind to the true state of affairs DEVOTIONAL and opposing the truth as proclaimed COMMENT by the God-sent prophet, Jeremiah. John A. Hubbard “ Then spake the priests and the pro phets.... saying, This man is worthy of death, for he hath prophesied against this city” (v. 11). But “ taking down the danger signal does not remove the danger.”
Jeremiah’s appeal. In the beginning of Jehoiakim’s reign, Jeremiah stood in the court of the temple and made an earnest appeal to the leaders and the people. The re
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