The prayer of a perplexed soul.
I. THE GENERAL CHARACTER OF THE PRAYER. Jeremiah is sorely perplexed by God's command to him to buy a field when the Jews are about to be driven from the land and he is a prisoner at Jerusalem. He does not permit his perplexity to paralyze his obedience. But after he has done the thing commanded by God he naturally and rightly seeks an explanation of the strange Divine commission. It is right that we should bring our doubts and difficulties to God. Though we should not allow them to hinder our performance of duty, we cannot help feeling them, and if we have true confidence in God we shall frankly confess them to him. We often trouble ourselves sorely, without ground, because we keep our doubts to ourselves, and try to solve them in the twilight of our own confused thinking, when, if we had more faith or more courage, we should bring them to God to seek such a solution as may be vouchsafed to us in the light of his presence. The character of Jeremiah's prayer and the way in which he thus seeks relief from God are deeply significant. He does not begin by asking the meaning of the command that perplexes him. Most of his prayer contains no reference to this. It is devoted to a contemplation of God, of his nature, his grace, and the justice of his severe actions. Thus he prepares his own soul for a right view of God's dealings with him. It would be well if our prayers contained more of this contemplation of God. Let us understand that the deepest prayer is not petition, but communion. It is more important that we should he brought near to God and realize rightly his presence and nature than that we should ask certain definite things of him. Therefore that part of prayer which in words may consist of invocation and adoration, should not be treated as a mere introductory formula, such as that with which we address a person of title. It is neither a mere call like that of the priests of Baal to obtain a hearing (1 Kings 18:26), nor only an expression of praise and thankfulness as a fitting introduction to a request for further favours. It should be felt to be the most precious element in prayer, the means by which our souls are lifted into fellowship with heaven. If it secures this result, the chief end of our prayer is attained. Then, if ever, our difficulties will vanish and our wants be satisfied, even if there be no change in God's actions towards us.
II. THE LEADING DETAILS OF THE PRAYER.
1. A contemplation of the greatness of God (verse 17). This is realized by a consideration of the stupendous works of God in nature. Thence we learn
2. A contemplation of the goodness and wisdom of God (verses 18, 19). God is kind to multitudes, and yet necessarily searching in his justice. Therefore it is apparent that be will require no unreasonable sacrifice and no useless exertion. His commands may appear arbitrary and capricious. But his character teaches us to trust that the strangest of them are governed by his mercy, justice, and wisdom.
3. A contemplation of the providential action of God (verses 20-22). A review of providence should confirm our faith even under the strangest trials. God had delivered Israel in the past, fulfilled his promises in the face of apparently insuperable difficulties, and given them a rich inheritance. Was there not good ground to trust him after that?
4. A contemplation of the justice of God's severest actions (verses 23, 24). From this we see that the calamities of judgment are deserved. That fact should increase our faith in God, though by itself it may make hope more difficult, as it did in the ease of Jeremiah.
5. A confession of perplexity at God s command (verse 25). This is not made till after the contemplation of the character and works of God. The contemplation has not destroyed the difficulty, but it has prepared the prophet to receive an explanation. Thus it is well that we should confess our doubts distinctly to God and ask for light, and if we do this after prayer and spiritual communion with God, we may hope that light will open upon us as it did upon Jeremiah.