But

peculiar place, and one more honourable in some respects. But as an empire, the Persians only took the place of one that already existed; and the sources and character of the power continually deteriorated in proportion as their distance from God and His gift increased. False prophets as well as false teachers oppose the truth-in this very point on which God tries His people. They can use all other parts of truth in order to deceive, and appear to have increased faith in them. It is manifest that the secret of the Lord is never with them. whatever appearances may be, they neither stop nor turn away God from the path He takes. Yet the true prophet's position is a painful one. He may seem for the time to be reduced to silence; for the popular falsehood possesses the hearts of the people. Jeremiah had to go away. Nevertheless, in the combat between truth and error, God often intervenes by a striking testimony. The function of the prophet, with respect to the government of the world and of the people's walk, is always a testimony to the judgment which hangs over unfaithfulness.

Chapter xxix. On the other hand, the prophet comforts those who, by the judgment of God, were subjected to the yoke which He had imposed upon them. The Jews in Babylon should dwell in peace, quietly seeking the welfare of the city in which they were captives. The time of deliverance should come. The spirit of rebellion should be punished. Finally, having insisted on the people's submission to the judgment, God reveals His own thoughts of grace. This submission was necessary, because of Israel's sin; for God must maintain His own character, and not identify Himself with the ways of a rebellious people. But He must needs manifest Himself as He is, in His grace. The execution of the judgment, and Israel's ruined condition, brought the truth and beauty of the grace of God into yet greater prominence. Some details of the circumstances that accompany its exercise, deserve our attention, as well as the character which God displays in it, and the extent of its effects. In chap. xxx. God commands Jeremiah to write in a book all the words of the judgment which he had

heard, for God would restore the people. Now this deliverance found Israel at the height of the distress. This is the first thing presented to the prophet. No day could be compared to this day of Jacob's trouble. It is the day spoken of in Matthew xxiv. and Mark xiii. But in this extremity God comes to the help of His people, who shall be delivered. And now, God having executed His judgment, and acting according to His own counsels in grace, this deliverance shall, in consequence, be full and complete. Israel shall serve the Lord their God and David their king. The ruin (ver. 12), was complete, incurable, no remedy could heal it. It is God who had smitten His people for the multitude of their sins. Nevertheless, He was with them to save them; and consequently, all the nations who had availed themselves of God's anger to devour Israel, should be themselves devoured. Žion should be rebuilt on her own foundation, joy and peace should be in her dwellings, the governors of the people should be of her children. Israel should be the people of the Lord, and the Lord should be their God. Finally, a principle which we have seen clearly explained is here announced, namely, that judgment should fall upon the wicked; that this judgment went forth to smite the people of God first because they were wicked and must bear the consequence. But wherever the wicked might be, this judgment should reach them. Wheresoever the carcase might be, there should the eagles be gathered together.

Chap. xxxi. But it would not be Judah only to whom the prophecies of Jeremiah were addressed—that should be restored-all the families of Israel should enjoy this blessing. The Lord should be their God, they should be His people. A few words will suffice to fix the reader's attention on this beautiful prophecy. All the tribes are there, but all in renewed relationship with Zion. It is a deliverance wrought by the Lord, and it is therefore complete. Its enjoyment is not hindered by weakness. It is a deliverance that melts the heart and produces tears and supplications, but which removes all cause for tears, excepting grace. They shall sorrow no more, their soul shall be as a watered garden, they shall

be satisfied with goodness from the Lord. Ephraim has repented (for God will cause him to feel that He has never forgotten him). The Lord has always remembered His erring child. Judah shall be the habitation of justice and the mountain of holiness. This shall be through a new covenant, not that which was made when they came out of Egypt. The law shall be written in their heart, they shall all know the Lord, and none of their sins shall be remembered any more. If God should overthrow the ordinances of creation, then, saith He, shall Israel be cast off for all that they have done. Finally, the Lord declares in detail the restoration of Jerusalem. I would add that in verse 22, I see only weakness. Israel, feeble as a woman, shall possess and overcome all strength; seeing that strength manifests itself in that which is very weakness. These two chapters give in general the prophetic testimony to Israel's restoration. Chap. xxxii. applies it to the circumstances of the Jews besieged in Jerusalem; taking occasion from the ruin that evidently threatened them by the presence of Nebuchadrezzar, to announce the infallible counsels of God in grace towards them. Jeremiah had declared that the city should be taken, and Zedekiah led captive. But the Lord had caused him to buy a field, in proof that the people should assuredly return. He points out the iniquity of the people and of the city from the beginning, but now that in despair through sin, their ruin appeared to them inevitable, the Lord declares not only a return from captivity, but the full efficacy of His grace. He would give oneness of heart to the people, that they may serve Him for ever. Their relationship to God as His people should be fully established, according to the power of an everlasting covenant. The Lord would rejoice in doing them good. He would plant them in the land with His whole heart, and His whole soul. It was He who had brought all this evil in judgment, and it was He who would bring all the good which He had promised.

Chap. xxxiii. repeats the testimony to these blessings, and dwells particularly on the presence of the Messiah; it announces that the Branch of righteousness shall grow up unto David, executing judgment and righteousness

in the land. Judah shall be saved and Jerusalem shall dwell safely. Her name shall be "The Lord our Righteousness." David shall never want a man to sit upon the throne of the house of Israel (not merely Judah), nor the tribe of Levi, a priest. The Lord's covenant with the heavens and earth shail fail, before this covenant with David shall be broken. However deeply sunk in despair the people might be, the Lord would never castoff Jacob, or His servant David, but would cause their captivity to return and would have mercy on them. With this chapter, the second part of the book closes, i.e., the revelation of the full effect of God's grace towards ruined Israel; a result which should be according to His purposes of love, and perfect according to His counsels.

Chap. xxxiv. On the occasion of renewed iniquity, the prophet announces the certain ruin of the people. Nevertheless, Zedekiah, though carried captive to Babylon, should die there in peace. In the succeeding chapters, we have some details of the obstinate rebellion which led to the destruction of Jerusalem and of all Judah.

Chap. xxxv. The obedience of the Rechabites is set forth, in order to shew out more clearly the sin of Judah— disobedient in spite of the remonstrances and the patience of God. God does not forget the obedience that glorifies His name. The family of the Rechabites shall never

fail.

Chap. xxxvi. furnishes us with another example of the obstinacy with which the kings of Judah despised the call and the testimony of God. Jeremiah was shut up, but God can never fail in means to address His testimony to man, whatever efforts they may make to escape it. Baruch is employed to write the prophecies of Jeremiah, and to read them first to the people, then to the princes, and at last to the king himself. But the latter, hardened in his evil ways, destroys the roll. Jeremiah, by God's direction, causes the same words to be written again; and others also, for he neglects no means to reach and

e God's ways in this are remarkable. He had broken the oath of Jehovah, and he is judged as profane. It was mainly through the influence of others, for he was disposed to listen to Jeremiah, and therefore mercy is extended to him.

lay hold afresh of the people's conscience, but all was

useless.

Chap. xxxvii. gives us Zedekiah in the same state of disobedience. A show of religion is kept up, and having a moment of respite which excites some hope, the king seeks an answer from the Lord, by His prophet. But the favourable circumstances, through which it might appear that the wicked may escape from judgment, do not alter the certainty of the Word. Jeremiah sought to avail himself of the opportunity, to avoid the judgment which was coming upon the rebellious city; but this only serves to manifest the hatred of the heart to God's testimony; and the princes of the people-accusing Jeremiah of favouring the enemy, because he proclaimed the judgment that should fall on the people by their means-put him in prison. Zedekiah manifests some conscience by releasing him. In general, there is more conscience in Zedekiah personally than in some others of the last kings of Judah (see verse 21, and chaps. x., xxviii. 10, 14, 16). On this account, perhaps, were those few words of favour and mercy addressed to him in chap. xxxiv. 5. But he was too weak to allow his conscience to lead him in the path of obedience (comp. chap. xxxviii, 5-12). This last chapter gives us the history of his weakness. Nevertheless, in the midst of all this scene of misery and iniquity, we find some scarce examples of righteous men; and, however terrible His judgment may be, God remembers them; for His judgment is terrible because He is righteous. Ebed-melech, who delivered Jeremiah, is spared. Baruch also preserves his life, and even Zedekiah, as we have seen, is comforted by some words of encouragement, although he must undergo the consequences of his faults. The ways of God are always perfect, and if His judgments are like an overwhelming torrent, as to man, still everything, even to the smallest detail, is directed by His hand; and the righteous are spared. The prison even becomes a place of safety for Jeremiah, and the Lord deigns not only to spare Ebed-melech, but to send him a direct testimony of His favour by the mouth of Jeremiah, that he may understand the goodness of God See preceding note.