There is an encouraging tone in this Divine message to the captives in Babylon that must have been strikingly fitted to call forth every better element of thought and feeling within them. They were not, indeed, to dream of deliverance. The appointed time must run its course. The generation then in their prime could not hope ever to see their own land again. But their children should. Their wisdom, therefore, lay in making the best of their condition, and nourishing, as far as possible, the resources and the strength of their family life. Let them build, and plant, and marry, and enjoy the good of that strange land as if it were their own. Let them sow, though it be with many tears, for the better and happier future. Let them so live as to commend themselves to the good will of their conquerors, that even "their enemies may be at peace with them," identifying themselves with the interests of the place of their captivity, seeking by their prayer to bring down blessings upon it from above, seeing that in its well-being and peace they would find their own. This is strictly in harmony with the general Divine purpose as to the relation in which the Jews should stand towards other nations. They were called to be a separate and peculiar people only that they might the better be instruments of blessing to the world. The Captivity was not merely a punishment for their sins, but a part of the method by which God taught them to fulfill their mission. Important lessons are suggested respecting the relation the people of God should always maintain towards the world in which he has placed them. Note -

I. THE FREE USE IT IS PERMITTED THEM TO HAVE OF THIS WORLD'S GOOD. "Build ye houses, and dwell in them," etc. In being carried beyond the bounds of Israel these captives were not passing beyond the domain of Israel's God. He is the "Lord of the whole earth." And whether in Jerusalem or in Babylon, all resources, all materials, all power to labor, and all products of labor, are his. Shall not the children of the heavenly Father make themselves, at home" in their Father's world, free to use and to enjoy whatever good he puts within their reach? Remember St. Paul's counsel to the Corinthians, "Whatsoever is sold in the shambles," etc. (1 Corinthians 10:25, 26). All natural good has the stamp of God's ownership upon it. Whatever, therefore, comes to you in the honorable commerce of life do not shrink from it or refuse it. It is yours to enjoy because he made it; it is yours because it is his. The freedom of the earth is given to his true children. There is a sense in which it may be said of all outward good that they who know best how to use it aright have most right to its use. There is no "possession" of these things like that which springs from spiritual affinity and sympathy with him who gave them, and from the power to discern and appreciate their inner meaning. There is no "right" like that of Divine sonship. "All things are yours," etc. (1 Corinthians 3:21-23). We dishonor our Christian faith when we move about in the world timidly Or gloomily, as if we had no right to live in it, or as if it were a mere "house of bondage;" hedged in on all sides with painful restrictions, bound with fetters of restraint; afraid to share with a free, hearty, childlike gladness any of its innocent delights. If this is "Emmanuel's land," have we not the range of all its delectable mountains? Is it a world that our Father's hand has made and filled with the tokens of his beneficence, and that has been trodden by the feet of the great Redeemer, and shall we throw over it the shadow of our discontent or fear (Nehemiah 8:10; Ecclesiastes 9:7; 1 Timothy 4:4, 5)?

II. THE IDENTITY OF INTEREST SUBSISTING BETWEEN THEE AND THE WORLD. "Seek the peace of the city," etc. Captives and bondmen as these Jews were, they were nevertheless involved in all that affected the welfare of the Babylonian state. The administration of its affairs for good or ill, for peace or war, must needs be a matter of great interest to them, since they would so largely share the consequences. (See illustrations in Joseph and his brethren, Daniel and the three Hebrew youths, Esther and Mordecai, etc.) The citizens of the heavenly Jerusalem have also an earthly citizenship to maintain, the bonds of which are not broken through their being raised spiritually to a higher level than that of the worldly life around them. Rather are those bonds correspondingly raised and made more sacred and binding. Their Christian faith elevates the character of their earthly citizenship, invests it with a new dignity, attaches to it higher and diviner sanctions. "In the peace thereof shall ye have peace." All parts of the social system are so linked together by a law of mutual dependence and influence that the well-being of one is, in a measure, the well-being of all. "The eye cannot say to the hand," etc.; "Whether one member suffer," etc. We are all personally affected for good or ill by the political order and the general tone of the moral life around us. There are deep rankling wounds in the body politic - ignorance, drunkenness, roving beggary, domestic vice and violence, the systematic training of the young in crime, the oppression of the hireling in his wages, etc. - which it is to the interest of us all most earnestly to seek to heal. No class of the community can escape the ill effect of these things, and religion does but bring us into the deeper sympathy with those who most suffer by such forms of wrong.

III. THEIR RESPONSIBILITY TO LIVE FOR THE WORLD'S HIGHEST BENEFIT, "Seek the peace of the city... and pray to the Lord for it." Real peace is the fruit of righteousness. There can be none while the Divine order is violated and the Divine will set at naught. The gospel is in every way God's message of peace to the world. The Church is called to be the "light of the world" and the" salt of the earth," as a witness for God's truth and righteousness. The Christian philanthropist alone has in his hands a thorough cure for the diseases and wounds of our humanity; and of all the weapons he can wield in his conflict with them, none so mighty as prayer, inasmuch as that unseals the fount of all blessing, and brings down from heaven the healing, saving power. Well may a Christian apostle enlarge and emphasize the old prophetic message, saying, "I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men," etc. (1 Timothy 2:1-4). - W.

I. THE VERY FACT THAT A MESSAGE WAS SENT TO THEM UNDER AN EXPRESS DIVINE APPOINTMENT WAS CONSOLATORY. Wherever God's children are scattered, the written Word is to them a source of permanent encouragement. In the severest ways of justice God does not forget His own children, but has in reserve ample consolations for them, when they lie under the common judgment

II. THE PARTICULAR PROVIDENCE OF GOD, APPEARING ON THEIR BEHALF UNDER ALL THEIR CALAMITIES, WAS A SOURCE OF CONSOLATION.

1. He is the Lord of hosts, of all the armies above and below, and yet is the God of Israel; and though He permits their captivity, He does not break His relation to them — their covenant-God still, though under a cloud.

2. He assumes the active agency in their dispersion. "I have caused them to be carried away." Certainly it must be a great sin which induces a loving father to cast his child out of doors. But sin is a great scatterer, and is always followed by a driving away and a casting out. Yet the fact of God's being the agent in their dispersion is referred to as a ground of consolation; since it reconciles us to our troubles to see the hand of God in them, and to trace an all-gracious and merciful design in them.

III. THE PROMISE OF THE STABILITY AND SECURITY OF THEIR SOCIAL AND DOMESTIC INTERESTS WAS GIVEN.

IV. THE PROSPECT OF A CERTAIN AND FAVOURABLE ISSUE TO THEIR TRIALS (ver. 11).

(S. Thodey.)