Ebed-Melech; or, unlooked for sympathy and help.
I. ITS CIRCUMSTANCES. These were such as to impress the mind of the prophet. He was deliberately consigned by the princes of the people to the dungeon, and the king consented, so that there would appear to be no appeal. His heart must have failed him as he felt himself sinking in the mire. In a prison like that he was in imminent danger of being forgotten and starved. Apparently it was intended as an effectual means of "putting out of the way." And all this was due to what? Doing his duty. The very persons whom he sought to benefit either turned against or ignored him. The whole situation was desperate. It appeared as if no human help could save. It is just at such times that faith receives its confirming, ultimate lessons.
II. ITS CHARACTER.
1. In itself. It Was:
2. In its origin. Ebed-Melech was:
III. WHAT IT TEACHES.
1. True religion does not depend upon conventional forms. Not that these are therefore without value, but they are not of the essence of religion. It is Divine faith, with its outflowing charities and works, that alone can save man and glorify God. Rahab the harlot and Naaman the Syrian are but instances of many for really outside of the kingdom of God, but really within it. Let each ask, "Am I, who have received so much privilege, really a child of grace?"
2. The kingdom of God is always stronger than it seems. As to Elijah the assurance," Yet I have left me seven, thousand, in Israel," so to Jeremiah is this experience. We are never justified in despairing of human nature if God be in his world.
3. Implicit trust in God as the only Saviour. The raising up of such a deliverer was so unique and unexpected as to call attention to it as a work of God, It was supernatural and special, and spoke of gracious intervention. He would not abandon his servant, nor will he any who put their trust in him.?봎.
Old cast clouts.
This incident is very vividly described; and "the touch of human kindliness in the good negro's direction to Jeremiah to put under his armpits the soft rags thrown down to him, to prevent the chafing of the cords which drew him up, is inimitably natural." The sharp cords would otherwise have cut him so severely as to render his elevation exceedingly painful, if not practically impossible. To how many conflicting thoughts and feelings do these rags, brought from the king's house under the treasury, not give rise? What vicissitudes must they have passed through! Now, after they have been cast aside as useless, a new, unthought of use is suddenly discovered for them. Rags it may be of royal garments used in stately pageants; was not even this a kingly service to which they were put?
I. OF HOW EXQUISITE A SYMPATHY WERE THEY THE EXPRESSION! The whole situation of the prophet had been thoroughly entered into and grasped by his friend. He is not satisfied with merely drawing him up; he will do this in the gentlest and most considerate way. It is thinking of these little things that shows the depth of our sympathy for others. They are specially remembered and sought out, and are brought forward with as much care as the thirty men.
1. Our good deeds should not be half conceived or badly executed. "What is worth doing is worth doing well."
2. Where there is a real desire to be kind and helpful, the means will be discovered. We scarcely know whether to admire the most the kindliness or the ingenuity of Ebed-Melech.
3. A true sentiment will dispose of false scruples. Rags! Well, they were best fitted of anything at hand to effect the purpose in view. There was no time to settle the question of the niceties. Much loving and useful work is never done because of such scruples. The servants of God cannot often work in kid gloves.
4. The dignity of a thing consists in the use to which it is put. These rags served the best of purposes, and are worthy of all honour, There is nothing God has made but has some gracious use it we but seek for it.
II. THROUGH WHAT HUMILIATIONS ARE GOD'S SERVANTS DELIVERED! As if the mire and helplessness were not enough! To an unspiritual perception it would appear almost an uncalled for indignity to inflict the rags upon the prophet of God. But they were necessary. And so is it with all the God sent humiliations of life. They are intended to subdue pride, exercise faith, and reveal the hidden grace and power of God.
III. THERE ARE DIVINE USES FOR MEAN THINGS AND THINGS CAST ASIDE. God, who made all things, can see a thousand adaptations and utilities for that which man supposes has been used up. Are there not weapons in the King's armoury that have been allowed to rust when they might have done good service? talents that have been hid in a napkin when they should have been at usury? There need be no idle members in the King's household. He takes out of his treasury things new and old, and calls upon the blind, the halt, the maimed, the aged, the poor, the ignorant, to do him honour and service. "But I have no talents in that direction," etc. Yet God can use you if you will ask him. He will regenerate you by using you; purify you of all the moral dross and filth that adhere to you; and develop higher faculties and a diviner serviceableness, if you will but let him. There were kingly robes in Judah that day that had not a tithe of the honour of these "old rotten rags;" and there are great, wise, and noble who will have to give place in the day of judgment to the weak things, and things which have been despised (1혻Corinthians 1:26-31).?봎.