The hammer broken.
Babylon was to be crushed by Persia—one hammer by another. As universal world powers, the rise and fall of these had immense importance, and they illustrate the duties and responsibilities of power.
I. ALL POWER IS A STEWARDSHIP FROM GOD. The vast extent and influence of those empires, and the special mission divinely appointed them, cannot but impress one with a sense of special responsibility. There seems something supernatural in their very origin and continuance. And yet it is equally true that the humblest power is a responsibility. It might be said that a great deal of the influence of great nations arises unconsciously, mechanically, and as it were as the result of their own momentum; and also that the distribution of official duties divides, if it does not quite dissipate, individual responsibility. Yet each contributes his quota to the general result, and in the end each will have to account for his own influence. The nation as a whole will be judged, and in that judgment each will be apportioned his due share. How much more, therefore, may the individual be held responsible for the use of those powers belonging to his own nature and person, and which are under his own control or have been in great part created by his own cultivation. We are doubly responsible, viz.
II. IT IS POSSIBLE TO BE THE INSTRUMENT OF DIVINE JUSTICE AND YET BE GUILTY. Babylon was clearly and definitely "commanded" to perform its work of conquest and destruction. But it overdid its task through arrogance and unbelief. It was the land of "Double defiance" (Merathaim), inasmuch as it had first illegitimately acquired its position by revolt against Assyria, and secondly it had triumphed in a cruel and unseemly manner over Israel (Naegelsbach). For this it was brought to account, and, therefore, is again named "Visitation." This self-sufficiency and unbelief rendered it guilty ("Against Jehovah hast thou striven," Jeremiah 50:24), and yet the work it did, even in excess, was turned to account by God. We are responsible, not only for doing what God commands, but for doing it in the right spirit and manner. That God should overrule our evil for the good of others does not alter its character, which depends upon motives and dispositions. Especially in judging or punishing others ought we to keep watch over ourselves and examine our own hearts. National and official action will entail moral responsibility as much as personal, although, it may be, not so directly.
III. THE ABUSE OF POWER WILL BE TERRIBLY AVENGED. In the case of Babylon it involved it in complete destruction. The influence which had in part been a Divine creation rapidly degenerated into a merely human and sinful one.
1. Because the consciousness of power tempts to greater arrogance and depravity; and:
2. Because all power has. involved in it corresponding moral capacity.
3. It is the perversion and abuse of a gracious privilege.—M.
HOMILIES BY S. CONWAY
Godly sorrow.
In these verses we have given us not a few of the characteristics of real repentance—that repentance which never needs to be repented of. Note some of these as seen in Israel and Judah.
I. THEY ACTUALLY SET OUT TO SEEK THE LORD. The time of thinking about it and talking of it was over. All indecision on the matter had ceased, and we see them arising and going on this blessed journey.
II. TEARS. Had there not been the actual setting out, these tears might not have counted for much. But it is said they were "going and weeping." Too many are quite capable of the weeping, but the other and the far more important part they fail in altogether. But when the fruits go along with the signs of godly sorrow, then those signs are of real worth, telling as they do of the broken and contrite spirit with which God is ever well pleased.
III. SINKING OF ALL DIFFERENCES AND OLD RIVALRIES. Unity taking the place of strife. The old rivals, Israel and Judah, were united now. And the giving up of former grudges and grievances is a real sign of a genuine work of grace in the soul.
IV. INQUIRY. This was an open and practical acknowledgment of their former wrong, a real confession like the "Father, I have sinned," of the returning prodigal.
V. THE ZIONWARD FACE. Jeremiah 50:5 : "With their faces thitherward," it is said. There are many who talk about religion, but with their faces all the while world ward. What does our common talk, our every day life, our ordinary spirit and conduct, declare? They show which way our face really is, no matter what our tears or inquiries have been.
VI. STIRRING ONE ANOTHER UP TOWARDS THE GOOD WAY. "Come, and let us," etc. (Jeremiah 50:5). When we see men trying to win others for God, to lead men not away from him, as heretofore, but to him, we conclude that that man's repentance is real.
VII. SOLEMN COVENANTING WITH GOD. The value of such vows and covenants is that they render going back from God more difficult. They help to steady the will and confirm the wavering purpose. They commit us to the right side. It is a kind of breaking down the bridges behind us, a burning of the boats, so that the soldiers started on the enterprise may not be able to recross the river. Hence we urge such open and solemn avowal, consecration and covenanting with God. It tends to make your adhesion to God "perpetual," and your holy purpose to serve him far less likely to "be forgotten." Thus was it with Israel and Judah—never since have they fallen into idolatry, and though yet "the veil is before their faces," they are far other than what they were. And in our own Churches such consecration has again and again been greatly blessed.—C.