Expositions of Holy Scripture: Isaiah and Jeremiah Part 59

'The sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people have not hearkened unto Me.'--JER. x.x.xv. 16.

The Rechabites had lived a nomad life, dwelling in tents, not practising agriculture, abstaining from intoxicants. They were therein obeying the command of their ancestor, Jonadab. They had been driven by the Babylonian invasion to take refuge in Jerusalem, and, no doubt, were a nine days' wonder there, with their strange ways. Jeremiah seized on their loyalty to their dead ancestor's command as an object-lesson, by which he put a still sharper edge on his rebukes. The Rechabites gave their ancestral law an obedience which shamed Judah's disobedience to Jehovah. G.o.d asks from us only what we are willing to give to one another, and G.o.d is often refused what men have but to ask and it is given. The virtues which we exercise to each other rebuke us, because we so often refuse to exercise them towards G.o.d.

I. Men's love to men condemns their lovelessness towards G.o.d.

These Rechabites witnessed to the power of loyal love to their ancestor. Think of the wealth of love which we have all poured out on husbands, wives, parents, children, and of the few drops that we have diverted to flow towards G.o.d. What a full flood fills the one channel; what a shrunken stream the other!

Think of the infinitely stronger reasons for loving G.o.d than for loving our dearest.

II. Men's faith in men condemns their distrust of G.o.d.

However you define faith, you find it abundantly exercised by us on the low plane of earthly relations. Is it belief in testimony? You men of business regulate your course by reports of markets on the other side of the world, and in a hundred ways extend your credence to common report, with but little, and often with no examination of the evidence.

'If we believe the witness of men, the witness of G.o.d is greater.' And how do we treat it? We are ready to accept and to act on men's testimony; we are slow to believe G.o.d's, and still slower to act on it, and to let it mould our lives.

Is faith the realising of the unseen? We exercise it in reference to the earthly unseen; we are slow to do so in reference to the heavenly things which are invisible.

Is faith the act of trust? Life is impossible without it. Not only is commerce a great system of credit, but no relations of life could last for a day without mutual confidence. We depend on one another, like a row of slightly built houses that help to hold each other up. These earthly exercises of trust should make it easier for us to rise to trusting G.o.d as much as we do each other. They ought to reveal to us the heavenly things. For indeed our human trust in one another should be a sample and shadow of our wise trust in the adequate Object of trust.

III. Men's obedience to human authority condemns their rebellion against G.o.d.

Jonadab's commandment evoked implicit obedience from his descendants for generations. Side by side in man's strange nature, with his self-will and love of independence, lies an equally strong tendency to obey and follow any masterful voice that speaks loudly and with an a.s.sumption of authority. The opinions of a clique, the dogmas of a sect, the habits of a set, the sayings of a favourite author, the fas.h.i.+ons of our cla.s.s--all these rule men with a sway far more absolute than is exercised on them by the known will of G.o.d. The same man is a slave to usurped authority and a rebel against rightful and divine dominion.

Whether we consider the law of G.o.d in its claims or its contents, or its ultimate object, it is worthy of entire obedience. And what does it receive?

G.o.d asks from us only what we willingly give to men. Even the qualities and acts, such as love, trust, obedience, which as exercised towards men give dignity and beauty and strength, rise up in judgment to condemn us. There is a sense in which Augustine's often-denounced saying that they are 'splendid vices' is true, for they are turned in the wrong direction, and very often their being directed so completely towards men and women is the reason why they are not directed towards G.o.d, who alone deserves and alone can satisfy and reward them. Then they become sins and condemn us.

JEREMIAH'S ROLL BURNED AND REPRODUCED

'Then took Jeremiah another roll, and gave it to Baruch ... who wrote therein ... all the words of the book which Jehoiakim king of Judah had burned in the fire, and there were added besides unto them many like words.'--JER. x.x.xvi. 32.

This story brings us into the presence of the long death agony of the Jewish monarchy. The wretched Jehoiakim, the last king but two who reigned in Jerusalem, was put on the throne by the King of Egypt, as his tributary, and used by him as a buffer to bear the brunt of the Babylonian invasion. He seems to have had all the vices of Eastern sovereigns. He was covetous, cruel, tyrannous, lawless, heartless, senseless. He was lavis.h.i.+ng money on a grand palace, built with cedar and painted in vermilion, when the nation was in its death-throes. He had neither valour nor goodness, and so little did he understand the forces at work in his times that he held by the rotten support of Egypt against the grim power of Babylon, and of course, when the former was driven like chaff before the a.s.sault of the latter, he shared the fate of his princ.i.p.al, and Judaea was overrun by Babylon, Jerusalem captured, and the poor creature on the throne bound in chains to be carried to Babylon, but, as would appear, discovered by Nebuchadnezzar to be pliable enough to make it safe to leave him behind, as his va.s.sal. His capture took place but a few months after the incident with which I am dealing now. It would appear probable that the confusion and alarm of the Babylonian a.s.sault on Egypt had led to a solemn fast in Jerusalem, at which the nation a.s.sembled. Jeremiah, who had been prophesying for some thirty years, and had already been in peril of his life from the G.o.dless tyrant on the throne, was led to collect, in one book, his scattered prophecies and read them in the ears of the people gathered for the fast. That reading had no effect at all on the people.

The roll was then read to the princes, and in them roused fear and interested curiosity, and kindly desire for the safety of Jeremiah and Baruch, his amanuensis. It was next read to the king, and he cut the roll leaf by leaf and threw it on the brasier, not afraid, nor penitent, but enraged and eager to capture Jeremiah and Baruch. The burnt roll was reproduced by G.o.d's command, 'and there were added besides ... many like words.'

I. The love of G.o.d necessarily prophesying evil.

As a matter of fact, the prophets of the Old Testament were all prophets of evil. They were watchmen seeing the sword and giving warning. No one ever spoke more plainly of the penalties of sin than did Christ. The authoritative revelation of the consequences of wrongdoing is an integral part of the gospel.

It is not the highest form of appeal. It would be higher to say, 'Do right because it is right; love Christ because Christ is lovely.' The purpose of such an appeal is to prepare us for the true gospel. But the appeal to a reasonable self-love, by warnings of the death which is the wages of sin, is perfectly legitimate. Dehortations from sin on the ground of its consequences is part of G.o.d's message.

Further, the warning comes from love. Punishment must needs follow on sin. Even His love must compel G.o.d to punish, and to warn before He does. Surely that is kind. His punishments are made known beforehand that we may be sure that caprice and anger have no part in inflicting them, but that they are the settled order of an inviolable law, and const.i.tutional procedure of a just kind. Whether is it better to live under a despot who smites as he will, or under a const.i.tutional king whose code is made public.

Surely it is needful to have clearly set forth the consequences of sin, in view of the sophistries buzzing round us all and nestling in our own hearts, of the deceitfulness of sin, of siren voices whispering, 'Ye shall not surely die.'

G.o.d's prophecies of evil are all conditional. They are sent on purpose that they may not be fulfilled.

II. The loving warnings disregarded and disliked. Jehoiakim's behaviour is very human and like what we all do. We see the same thing repeated in all similar crises. Ca.s.sandra. Jewish prophets. Christ. English Commonwealth. French Revolution. Blindness to all signs and hostility to the men that warn.

We see it in the att.i.tude to the gospel revelation. The Scripture doctrine of punishment always rouses antagonism, and in this day revolts men. There is much in present tendencies to weaken the idea of future retribution. Modern philanthropy makes it hard sometimes to administer even human laws. The feeling is good, but this exaggeration of it bad. It is a reaction to some extent against an unchristian way of preaching Christian truth, but even admitting that, it still remains true that an integral part of the Christian revelation is the revelation of death as the wages of sin.

We see the same recoil of feeling operating in individual cases. How many of you are quite indifferent to the preaching of a judgment to come, or only conscious of a movement of dislike! But how foolish this is! If a man builds a house on a volcano, is it not kind to tell him that the lava is creeping over the side? Is it not kind to wake, even violently, a traveller who has fallen asleep on the snow, before drowsiness stiffens into death?

III. The impotent rejection and attempted destruction of the message.

The roll is destroyed, but it is renewed. You do not alter facts by neglecting them, nor abrogate a divine decree by disbelieving it. The awful law goes on its course. It is not pre-eminent seamans.h.i.+p to put the look-out man in irons because he sings out, 'Breakers ahead.' The crew do not abolish the reef _so_, but they end their last chance of avoiding it, and presently the shock comes, and the cruel coral tears through the hull.

IV. The neglected message made harder and heavier.

Every rejection makes a man more obdurate. Every rejection increases criminality, and therefore increases punishment. Every rejection brings the punishment nearer.

The increased severity of the message comes from love.

Oh, think of the infinite 'treasures of darkness' which G.o.d has in reserve, and let the words of warning lead you to Jesus, that you may only hear and never experience the judgments of which they warn. Give Christ the roll of judgment and He will destroy it, nailing it to His cross, and instead of it will give you a book full of blessing.

ZEDEKIAH

'Zedekiah the son of Josiah reigned as king ... whom Nebuchadnezzar king of Babylon made king'--JER. x.x.xvii. 1.

Zedekiah was a small man on a great stage, a weakling set to face circ.u.mstances that would have taxed the strongest. He was a youth at his accession to the throne of a distracted kingdom, and if he had had any political insight he would have seen that his only chance was to adhere firmly to Babylon, and to repress the foolish aristocracy who hankered after alliance with the rival power of Egypt. He was mad enough to form an alliance with the latter, which was constructive rebellion against the former, and was strongly reprobated by Jeremiah.

Swift vengeance followed; the country was ravaged, Zedekiah in his fright implored Jeremiah's prayers and made faint efforts to follow his counsels. The pressure of invasion was lifted, and immediately he forgot his terrors and forsook the prophet. The Babylonian army was back next year, and the final investment of Jerusalem began. The siege lasted sixteen months, and during it, Zedekiah miserably vacillated between listening to the prophet's counsels of surrender and the truculent n.o.bles' advice to resist to the last gasp. The miseries of the siege live for ever in the Book of Lamentations. Mothers boiled their children, n.o.bles hunted on dunghills for food. Their delicate complexions were burned black, and famine turned them into living skeletons. Then, on a long summer day in July came the end. The king tried to skulk out by a covered way between the walls, his few attendants deserted him in his flight, he was caught at last down by the fords of the Jordan, carried prisoner to Nebuchadnezzar at Riblah away up in the north beyond Baalbec, and there saw his sons slain before his eyes, and, as soon as he had seen that last sight, was blinded, fettered, and carried off to Babylon, where he died. His career teaches us lessons which I may now seek to bring out.

I. A weak character is sure to become a wicked one.

Moral weakness and inability to resist strong pressure was the keynote of Zedekiah's character. There were good things in him; he had kindly impulses, as was shown in his emanc.i.p.ation of the slaves at a crisis of Jerusalem's fate. Left to himself, he would at least have treated Jeremiah kindly, and did rescue him from lingering death in the foul dungeon to which the ruffian n.o.bility had consigned him, and he provided for his being at least saved from dying of starvation during the siege. He listened to him secretly, and would have accepted his counsel if he had dared. But he yielded to the stronger wills of the n.o.bles, though he sometimes bitterly resented their domination, and complained that 'the king is not he that can do anything against you.'

Like most weak men, he found that temptations to do wrong abounded more than visible inducements to do right, and he was afraid to do right, and fancied that he was compelled by the force of circ.u.mstances to do wrong. So he drifted and drifted, and at last was smashed to fragments on the rocks, as all men are who do not keep a strong hand on the helm and a steady eye on the compa.s.s. The winds are good servants but bad masters. If we do not coerce circ.u.mstances to carry us on the course which conscience has p.r.i.c.ked out on the chart, they will wreck us.

II. A man may have a good deal of religion and yet not enough to mould his life.

Zedekiah listened to the prophet by fits and starts. He was eager to have the benefit of the prophet's prayers. He liberated the slaves in Jerusalem. He came secretly to Jeremiah more than once to know if there were any message from G.o.d for him. Yet he had not faith enough nor submission enough to let the known will of G.o.d rule his conduct, whatever the n.o.bles might say.

Are there not many of us who have a belief in G.o.d and a general acquiescence in Christ's precepts, who order our lives now and then by these, and yet have not come up to the point of full and final surrender? Alas, alas, for the mult.i.tudes who are 'not far from the kingdom,' but who never come near enough to be actually _in_ it! To be not far from _is_ to be out of, and to be out of is to be, like Zedekiah, blinded and captived and dead in prison at last.

III. G.o.d's love is wonderfully patient.

Jeremiah was to Zedekiah the incarnation of G.o.d's unwearied pleadings.

During his whole reign, the prophet's voice sounded in his ears, through all the clamours and cries of factions, and mingled at last with the shouts of the besiegers and the groans of the wounded, like the sustained note of some great organ, persisting through a babel of discordant noises. It was met with indifference, and it sounded on. It provoked angry antagonism and still it spoke. Violence was used to stifle it in vain. And it was not only Jeremiah's courageous pertinacity that spoke through that persistent voice, but G.o.d's unwearied love, which being rejected is not driven away, being neglected becomes more beseeching, 'is not easily provoked 'to cease its efforts, but 'beareth all' despite, and hopeth for softened hearts till the last moment before doom falls.

That patient love pleads with each of us as persistently as Jeremiah did with Zedekiah.