Spiritual prerogative not inalienable.
The utterance of these words is the chief charge against the prophet; only, as in the case of Stephen (Acts 6:13), the statement is mutilated in the accusation, the condition of the prophecy being entirely ignored (Jeremiah 26:9, Jeremiah 26:11). The principle of indestructible consecration is still clung to by many in the face of the plainest declarations of Scripture. It may be well, therefore, to discuss its bearings in the present instance.
I. THE CIRCUMSTANCES OF ITS BESTOWAL. It was Divine grace to which it was due; but for this Jerusalem would have been like other cities. This favor had to be continued from moment to moment, being indeed only secured by the continued indwelling of the Holy Spirit. What was due to grace could be freely withdrawn by its Donor. As a matter of history, the most sacred places of Israel were repeatedly ruined and profaned. This destruction is matter of ancient prophecy, as in the present instance.
II. THE TERMS OF ITS TENURE. The repeated warnings and injunctions given prove that the consecration of the sacred places depended upon their occupancy by God's Spirit, and this in turn upon the faithfulness of his people. Either these had no meaning or the grace could be taken away. Jeremiah said, "If ye will not hearken to me, then will I make this house like Shiloh." The testimony of 1혻Kings 9:6-8 is precisely similar (cf. Psalms 78:60; Jeremiah 7:12).
III. ITS OWN ESSENTIAL NATURE. Strictly speaking, all things made by God are good and holy, but they may be desecrated, in a secondary sense, by being misused, profaned, or defiled. Institutions, buildings, or material or mechanical structures of any sort, are at best but secondary receptacles of Divine grace. "God dwelleth not in temples made with hands." It is the person occupying these who is the true temple, and when he is defiled by sin or unfaithfulness there can be no virtue inherent in the places which he frequents. Consecration is alone transmissible through the operation and presence of the Holy Spirit, and ceases with the withdrawal of the same. It consists primarily in the personal character through which it is expressed, and only secondarily in places and things, through the uses and practices carried on by holy men in connection with them. To the unholy, therefore, every place and thing will be unholy, and vice versa (Titus 1:15). Material edifices, organization, and official prerogative, are nothing apart from this personal consecration associated with them; and the loss of that involves the loss of usefulness, of peace, and of sacredness, even in connection with that with which they have been most identified.?봎.
The perils of prophesying.
I. THE PROPHET OF GOD MEETS WITH UNIVERSAL OPPOSITION.
II. HE IS IN PERSONAL DANGER.
1. The responsibility of the judgments predicted is attached to himself. This is due to a false principle of association, having its root in human ignorance and depravity. Not even God is responsible. The sinner must blame himself (Galatians 4:16).
2. The worst consequences are threatened. Hatred to God expresses itself in hatred to his servant. It is, therefore, violent and in defiance of all justice. Transgressors think to escape judgment by denying it and destroying its witnesses.
III. CHARACTER IS JEOPARDIZED. The verdict was but a half-hearted one, and did not meet with general assent. The worst charges are brought against Christian men who are faithful to their convictions; and it is not always the case that their groundlessness is made clear. This is part of the "reproach of Christ."?봎.