God's mercy shown in his messages.
I. IN THEIR BEING REPEATED. It was substantially the same message as had been delivered before and been rejected. The question was not finally closed. Jehoiakim might show a disposition to repent and alter the policy of his father's government. In any case a new chance is afforded him and his people. God is slow to anger (Romans 10:21). The invitations of his love are still extended to us, notwithstanding the sins of the fathers and our own repeated violations of his Law (Hebrews 4:6-9). Even the backslider is addressed with frequent warnings and appeals?봞 proceeding which would have no meaning apart from God's reserved purpose of grace.
II. IN THEIR TIMELINESS. It was not only at the middle or end of Jehoiakim's reign, when he might have thought himself involved too deeply to retrace his steps, but at the very beginning. With a new king a fresh opportunity is offered for the nation also to return to its allegiance. Similarly does he stand at the threshold of every life and the opening of every career. He has "risen up early" and anticipated the transgressor in his evil way, or guided his faithful child into the paths of peace (cf. John 1:9).
III. IN THEIR FAITHFULNESS. "Stand in the court of the Lord's house, and speak unto all the cities of Judah ??diminish not a word." To declare "all the words of this life" is the commission of Christ's servants, and to do this "in season and out of season." The exact situation of men, and the relation into which sin has brought them with respect to God, must be plainly stated; there is no room for flattery. It is absurd to suppose that such a policy is clue to vindictiveness. It can only be explained on the hypothesis of an earnest and thorough-going scheme of salvation. Sinners require to be faithfully dealt with, in order to awaken their conscience and constrain them to take advantage of the means provided for their deliverance.
IV. IN THEIR REVELATION OF HIS WILLINGNESS TO SAVE. It might almost appear weakness, yet is not Jehovah ashamed of this long-suffering. The attribute of mercy does not detract from the dignity or authority of Divine character; rather is it its glory. This forbearance and hesitation to inflict punishment can be attributed to no base motives. It is in harmony with his behavior at all times. How important is it that the repentant sinner should know the merciful disposition of him with whom he has to do l It is essential in every preaching of the gospel that this impression should be produced. The failure of one generation, again, is no reason for another being condemned before probation. God is "not willing that any should perish" (2혻Peter 3:9)?봎.
The prophet of God arraigned by the nation.
Jeremiah's position, as that of all prophets, was necessarily a public one; to every man is he sent with the message. It is inadmissible for him to soften or lessen what he has to speak, which is nothing else than an indictment of the entire people (verses 4-6). In default of their repentance his arraignment by them is, therefore, all but inevitable. Indifference could not well be feigned; words like his were certain to produce an effect.
I. HIS RECEPTION. It is tumultuous and threatening. He is treated as a criminal. The people, under the influence of his enemies, the priests and the prophets, said, "Thou shalt surely die," and were "gathered together against" him (verses 8, 9). It was to be expected that the priests and the prophets should have been his accusers (verse 11), and they already anticipate an unfavorable verdict. It is the educated and influential amongst the laity who are his judges (verse 10)?봞 fortunate thing for him, as the event showed. They seem to have been more open to conviction, as they were probably better acquainted with the moral condition of the court and the political situation. The opposition of men is to be expected by the follower and witness of truth, for "the carnal mind is enmity against God" (Romans 8:7). But some will ever be found, if not convinced by him, yet, through the work of the Spirit, open to conviction. There is nothing which true religion demands in these crises but a fair hearing and an impartial judgment.
II. HIS DEFENSE. He declares the reality of his mission??the Lord sent me" (verses 12, 15); his faithfulness to his instructions, and the merciful aim which he had in view (verse 13); his helplessness and indifference to personal consequences (verse 14); and his own innocence of any evil design against the nation. God's servants, when thus arraigned, ought to be gentle and yet faithful to their message; the issue is to be left to him. The fear of man is to be forgotten in the fear of God and the enthusiasm of salvation.
III. HIS DELIVERANCE.
1. The verdict is sensible and wise (verse 16), and receives the adhesion of the people. It is the false prophets who are most obstinately opposed, who would probably have aroused the popular prejudices, had it not been for the interference of certain elders who recalled previous instances in point (verses 17-23); and the strong personal influence of Ahikam, son of Shaphan. We are reminded of our Savior's experience at the bar of Pilate (Matthew 27:19-25).
2. The most prominent feature of the judgment is its consequence. God's children must frequently be disappointed in their appeals to men and their expectation of results from his Word. His ways are hidden, inscrutable, and hard to acquiesce in. A clear and intelligent verdict is not to be expected from those who are not prepared to yield themselves to God's authority. The clearest and most faithful expositions of truth will frequently appear to fail of immediate effect. The servant of God is to care chiefly to deliver his soul; his personal safety may be left to God. God can raise up influential friends for his people in critical times, but he will work out his schemes in his own way.?봎.