An incident of the siege of Jerusalem by the Chaldeans. At the first alarm the liberation of the Hebrew slaves was declared and solemnly ratified, according to the sabbatic law, which had long sunk into desuetude. The aim of this was a purely military one, viz. the advantage to be derived from the services of the freedmen in the army, and the removal of disabilities that might occasion disaffection within the walls. Yet an appearance of religion was given to it by the form it was made to assume as connected with the Law, and the solemn rites which were observed. That it was really only a time-serving expedient was shown by the restoration of the state of slavery directly it upreared as if the Chaldeans were going to desist from their purpose.

I. WHEREIN IT DIFFERS FROM TRUE OBEDIENCE. This will consist in the essence of the action, which, being moral, must have to do with motives. The form of the action was religions, but the real aim of it was one of selfish policy. Good people and bad are frequently found doing the same good and proper actions, but events frequently prove that they have acted from the most opposite motives. It was not to glorify God or to benefit the bondmen that the edict was put forth, but simply to advance their own interests and to "serve themselves" in a more effective way of their brethren. When righteousness is immediately and evidently advantageous, there are many who will become formally righteous; and when religion is fashionable, there are many who will be religious. When misdeeds are rectified it is so far a good thing; but that the reform may be real and permanent it must proceed from true repentance, and an earnest desire to serve God and the interests of our fellow men.

II. CONSIDERATIONS DETERMINING THE REAL NATURE OF REPUTED OBEDIENCE. In discovering the true character of reputed obedience it is well to study:

1. The circumstances. Here there were immediate pressure and distress, the existence of a dangerous element in the state, and the possibility of advantages from the military service of the freedmen. The greatest care is requisite in judging of the professions of persons in straitened or perilous circumstances, and to whom religion presents pecuniary, social, or other advantages. The existence of such circumstances affords a presumption against the genuineness of their conversion; and yet it is not of itself conclusive. A better criterion is to be found in:

2. Subsequent conduct. The speedy consignment of the freedmen back again to a state of slavery showed that the observance of the Law was unreal. Actions are ever more eloquent than words. So, when ardent and apparently enthusiastic professions rapidly cool down, and give place to calculating and selfish conduct, we see that the religious movement has had no deep root or has been unreal from its commencement. Death bed repentances are proverbially doubtful, because of the impossibility in most cases of applying this test; nevertheless we are justified in believing that in some cases these are genuine. Prisoners frequently belie their declarations when set at liberty. The subject of false repentance may deceive himself, the emotion being genuine, but the nature not being radically changed. Hence the necessity of insisting upon continued obedience from all who are under the influence of conviction, or who appear to be so.

III. THE PECULIAR OFFENSIVENESS OF FALSE OBEDIENCE. It is not a simple act of transgression, but complex and supremely self-conscious. As on this occasion the Jews were manifoldly sinful in

(1) their breach of faith with God and their fellow countrymen;

(2) in the dishonour they showed to God by lightly regarding the most solemn oath and ordinance; and

(3) in the hypocrisy by which the whole proceeding was characterized; so the false saint is a sinner of the deepest dye. Nor is he at liberty to confine his transgression within definite and foreseen limits; once committed to the false attitude, a repetition and intricate complexity of sin is inevitable. It is, therefore, often a culminating sin.

IV. THE PUNISHMENT OF FALSE OBEDIENCE. (Vers. 17-22.) The penalty inflicted is very terrible and thorough; as if there were no hope for such men to be spiritually renewed again.

1. Exemplary. A curious and instructive parallelism between their crime and its punishment is to be observed: "Behold, I proclaim a liberty for you," and "Their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth." This is in harmony with the didactic and symbolical character of the old dispensation.

2. Thorough and unmitigated. No word of hope or compassion is uttered. An end is to be made of such transgressions.

3. An element of scorn and contempt is discoverable. There is a terrible irony in the words, "I proclaim a liberty for you," etc., which reveal the depth and absoluteness of their curse. The gospel dispensation, as it offers greater privileges and blessings to the truly penitent, is also accompanied with more awful penalties (Hebrews 4:11, 12; Hebrews 6:4-8; Hebrews 10:29; Proverbs 1:26). - M.

Our text suggests at the outset the remark that all the good things which make up prosperity are to be traced unto the Lord. These benefits are not from beneath, but from above; let them not be passed by in ungrateful silence, but let us send upward humble and warm acknowledgments. He who forgets mercy deserves that mercy should forget him. Remark next, that temporal mercies are always best when they come in their proper order. Blessed be God if He has given to us first the fruits of the sun of grace, and then the fruits put forth by the moon of providence. The main thing is to be able to sing, "Bless the Lord, who forgiveth all thine iniquities, who healeth all thy diseases," and after that it is most pleasant to add, "Who satisfieth thy mouth with good things." What shall I say of the happiness of those persons who have spiritual and temporal blessings united, to whom God has given both the upper and the nether springs, so that they possess all things needful for this life in fair proportion, and then, far above all, enjoy the blessings of the life to come? Such are first blessed in their spirits and then blessed in their basket and in their store. In their case double favour calls for double praise, double service, double delight in God. And yet, and yet, and yet, if we are very happy to-day, and though that happiness be lawful and proper, because it arises both out of spiritual and temporal things in due order, yet in all human happiness there lurks a danger. There is a wealth which hath a sorrow necessarily connected with it, and I ween that even when God maketh rich and addeth no sorrow therewith, yet He makes provision against an ill which else would surely come. The text speaks of goodness and prosperity procured for us, and then tells us that all danger which might arise out of it is averted by a gracious work upon the heart. The Lord sends a chastened joy. "They shall fear and tremble." I Let us think a little about THE TONING DOWN OF OUR GREAT JOYS.

1. In the cup of salvation there are drops of bitterness, and so must it be, for unmixed delight in this world would be dangerous. When the sea is smooth the ship makes poor sailing. Men are bird-limed by their rest and ease, and have small care to fly heavenward. We are apt to lose our God among our goods, Is it not so? If the world's roses had no thorns should we not think it paradise, and forego all desire for the gardens above?

2. Unmixed joy would be fallacious, because there is no such thing here below. If a man should become perfectly contented with the things of this world, it would be the result of a false view of things. This is an error against which we should pray; for this world cannot fill the soul, and if a man thinks he has filled his soul with it, he must be under a gross delusion. As to spiritual joy, I say that in no man's experience can it be long without admixture and yet be true. Never at any moment can a Christian be in such a position that he has not some cause either for dissatisfaction with himself, or fear of the tempter, or anxiety to he faithful in service.

3. Unmixed delight on earth would be unnatural. When the Dutch had the trade of the East in their hands they were accustomed to sell birds of paradise to the untravelled people of these realms. These specimen birds had no feet, for they had craftily removed them, and the merchants declared that the species lived on the wing and never alighted. There was so much of truth in the fable that had they been really and veritably "birds of paradise" they would not have found a place for their feet upon this globe. Truly, birds of paradise do come and go, and flit from heaven to earth, but we see them not, neither can we build tabernacles to detain them. While you are here expect reminders of the fact that this is not your rest.

II. THE FEELINGS BY WHICH THIS SOBERING EFFECT IS PRODUCED. "They fear and tremble for all the goodness and for all the prosperity that I procure unto it." Why fear and tremble?

1. Is not this in part a holy awe of God's presence? "Work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do of His good pleasure. The argument for fear and trembling is the work of God in the soul. Because God is working m you there must be no trifling. If the eternal Deity deigns to make a workshop of my nature, I too must work, but it must be with fear and trembling.

2. But next to that there arises up in the mind of every favoured Christian a deep repentance for past sin. Have you not felt as if you could never open Four mouth any more because of all your unkindness to your heavenly Friend? Such penitent, reflections keep the Lord's people right, by creating a fear and trembling m the presence of His overflowing goodness.

3. Has not your deepest sense of unworthiness come upon you when you have been conscious of superlative mercy? We tremble and are afraid, because of the unutterable grace which has met our utter unworthiness, and rivalled it, until grace has gotten unto itself the victory.

4. Have you never noticed how the Lord brings His people to their bearings, and keeps them steady, under a sense of great love, by suggesting to their hearts the question, "How can I live as becometh one who has been favoured like this? "Did you ever feel that the glory of the palace of love made you afraid to dwell in it?

5. And have you never felt a fear lest God's goodness should be abused by you? He who has never questioned his own condition had better make an immediate inquiry. He who has never felt great searchings of heart needs to be searched with candles. No man's hell shall be more terrible than that of the self-confident one who made so sure of heaven that he would not take the ordinary precaution to ask whether his title-deeds were genuine or no.

6. One more thought may also occur to the most joyous believer. He will say, "What if after rejoicing in all this blessedness I should lose it?" "What," cries one, "do you not believe in the final perseverance of the saints?" Assuredly I do, but are we saints! There's the question. Moreover, many a believer who has not lost his soul has, nevertheless, lost his present joy and prosperity, and why may not we?

III. THE MEASURE IN WHICH YOU AND I CAN ENTER INTO THIS EXPERIENCE. We have hundreds of us perceived the benefits of the dark lines and shadings of life's picture, and we see how fit and proper it is that trembling should mingle with transport. As the fruit of experience I have learned to look for a hurricane soon after an unusually delightful calm. When the wind blows hard, and the tempest lowers, I hope that before long there will be s lull; but when the sea-birds sit on the wave, and the sail hangs idly, I wonder when a gale will come. To my mind there is no temptation so bad as not being tempted at all. The worst devil in the world is when you cannot see the devil at all, because the villain has hidden himself away within the heart, and is preparing to give you a fatal stab. Since there is an everlasting arm that never can he palsied, since there is a brow that knows no wrinkle, and a Divine mind that is never perplexed, we go forward in hope, and cast ourselves upon our eternal Helper once again. You have heard of the ancient giant Antaeus, who could not be overcome, because as often as Hercules threw him to the ground, he touched his mother earth, and rose renewed. Such be your lot and mine, often to be cast down, and as often to rise by that downcasting. "When I am weak then am I strong." Let us glory in infirmity, because the power of Christ doth rest upon us.

( C. H. Spurgeon.)