The portion of these prophecies here referred to (probably ch. 30., 31.) contains the most tender expressions of the Divine love. It is full of revelations of the deep unalterable affection and gracious purpose of God for his people, even when they were as yet unrepentant. They are regarded in it as sorrowing for their sin, and returning spiritually to him who restored them to their land. Now, many of these statements it would have been inexpedient for the exiles to hear, whilst as yet they showed no sign of contrition. The prophet is therefore bidden to write them in a book, that they may be read at the fitting season. The words of Christ, "I have yet many things to say unto you, but ye cannot bear them now," are strikingly parallel. This command impresses us with -

I. THE FULNESS OF THE DIVINE WORD. It is not one communication but many, and under circumstances of the utmost conceivable variety. Not in one book but many - a library, representing every stage of human history and spiritual progress. No age or exigency of human nature has found God silent. How great is the multitude of his messages! How many words have been spoken and acted that have not been recorded (cf. John 21:25)! The written book is like a vessel let down into the great ocean of the unwritten words and deeds of the Eternal.

II. GOD'S CARE AND ADAPTATION WITH RESPECT TO IT. This prophecy was to be preserved in a book, that no portion of it should be allowed to perish until its fitting time should arrive. The words it contained were all precious, and of pregnant significance in the future of the Church and the world. The adaptation of the prophecy is not less striking. It would not bear public announcement at the time of its communication to the prophet, and it might have imperilled his life; but it occurred then in the natural order of God's thought and purpose; by and by the people would be in a better mood and frame to consider it; therefore it was held over. It is written in a book that it may present a faithful transcript of the Divine thought. The progress of revelation has been slow; but that is not the fault of the Revealer, but the necessity imposed by the conditions of human progress. "In the fulness of the time God sent forth his Son" (Galatians 4:4; cf. 1 Peter 1:20).

III. THE REASONS THERE MAY BE FOR THE DARK DISPENSATIONS OF PROVIDENCE. Who in these stem times could tell the depth of the tenderness of God? It is necessary on such occasions to appeal to the fears of transgressors. The most awful calamities that befall the Church and the individual Christian are inflicted in love; but that love cannot express itself until the requirements of righteousness have been satisfied. The soul that is afflicted ought, therefore, to submit itself to the mighty hand of God, and wait patiently for light. The best wine is kept to the last; the gospel interprets all antecedent revelations.

IV. THE INFINITE RICHES OF REVELATION THAT AWAIT THE SPIRITUAL MATURITY OF THE SAINTS. There are educative, wayfaring truths; and there are truths at which we are to arrive in the end of our growth and pilgrimage. Truth is not only prospective but reflective; not only directive to the feet of the Christian, but revealing the mind and heart of God. How much is held over until these earthly days are ended (cf. 1 Corinthians 13:12)? - M.

There is not a malady in human life, but we find its antidote in the Bible; not a wound, but we find its balm; not a spiritual sickness, but we find its remedy there. If there is no time of trouble to Jacob, what deliverance could Jacob want? Of what use is a promise of rest to the weary and heavy. laden, unless a man finds himself burdened and oppressed? A promise of salvation is only of value for those who feel their need of it; and an assurance of deliverance is only precious to such as are made sensible of their danger. The language of our text relates primarily and literally to the languishing state of the Church — to the captivity of Israel's tribes — to Jacob's trouble on account of the desolation of their city, and the destruction of their temple; and it is not only promised to them that their trouble should be blessed to them, but also that they should be saved out of it. We notice, first, the time of Jacob's trouble; secondly, the timely deliverance promised, "He shall be saved out of it"; and thirdly, the evidence and display of the truth and faithfulness of God towards Israel and Jacob.

1. Some may inquire why the truth and faithfulness of God should be brought forward. I do not intend to present you with a catalogue of Jacob's troubles; they are too numerous. I will, however, mention a few.(1) The trouble here spoken of is of a public nature. In its literal sense, it was the distress, calamity, degeneracy, of the Lord's people — the scattering and desolation of His inheritance by captivity. I have but a sorry opinion of that man's spirituality who is not troubled for Jacob's, not grieved for Joseph's, not afflicted for Zion's low, degenerate, sunken, miry condition. It is to my mind, amid all the enjoyments of my soul in Christ, a source of daily trouble. But this degeneracy is not the worst feature in Jacob's trouble. There is such an awful determination evinced to unite the Church and the world, to amalgamate two whom God has separated in His Word, purposes, and dispensations, with the highest and broadest wall of separation.(2) But Jacob's trouble is not only of a public character; it is also of a personal nature. There is spiritual trouble when a man is first awakened — when the Lord Jesus convinces him of sin, and discovers the spirituality and extent of the Divine law. This is, indeed, a time of trouble; but here is the mercy — he shall be delivered out of it. He that melted your heart will form Christ there, the hope of glory. He that gave you the knowledge of your sins will also give you the knowledge of His Son. Again, it is a time of trouble when the soul is in legal bondage. What a time of trouble, of fear, sorrow, anxiety, dread, gloom, and dismal forebodings do souls in legal bondage pass through, till the Son of God comes Himself and makes them flee. Again, it is a time of personal trouble when the soul is led into the field of battle, and foiled by the enemy. Again, it is a time of personal trouble when we are called to walk in darkness.(3) Again, there is a time of providential trouble. It was a time of providential trouble to Joseph when sold by his brethren, falsely accused by his mistress, thrown into a dungeon by his master. It was a time of providential trouble to David, when he was hunted by Saul, betrayed by Doeg, threatened to be stoned by his own people, when Ziklag was burned, when driven into the wilderness as a fugitive, and expelled from his throne, family, and palace by his wicked son — but he shall be saved out of it. There were times and troubles to Isaiah, Jeremiah, and Paul, and all the apostles.

2. The timely deliverance. He shall be saved out of it. There is a threefold method in which God saves Jacob out of his trouble. Sometimes by causing his troubles to terminate with a word. He speaks the word, "Peace, be still," and not s wave rolls, nor s wind breathes. Sometimes He causes their troubles to terminate by taking the sons of Jacob out of them to glory, and raising them above the reach of them for ever. Sometimes by teaching them how to trust and triumph in Himself; as David says, "Though I walk in the midst of trouble Thou wilt revive me." What a marvellous deliverance God effected for His people in the days of bloody Mary. Then there were multitudes of godly men in prison, under sentence to the fire, and expecting the faggots every moment to be kindled, when God suddenly summoned that cruel queen into His presence. Elizabeth succeeded, and His people were rescued Remember, whether trial is domestic, personal, spiritual, temporal, or circumstantial, a Father's wisdom directs it, a Father's love superintends it, and a Father's word will scatter it. And remember, whatever method God may adopt to save you out of your trouble, you, as a son of Jacob, will be enabled to say, "It is good for me that I have been afflicted." Sometimes He delivers them by teaching them how to trust Him, and triumph in Him in the midst of troubles. Look at Gideon and his conquest over the Midianites, without a spear, a bow, dart, javelin, sword, arrow, lance, or any weapon of war — with nothing but lamps and pitchers he overcomes them. How different are the troubles of Jacob and Esau, of Isaac and Ishmael, of the Christian and the worldling, of a child and an enemy. The troubles of the worldling are not few. He is liable to all the calamities of life. He has no God to flee to, no sympathising High Priest. Place a Christless man in my circumstances, despair and anguish will be his portion; but s man that shall be saved if he has my God. Is there any relation to, any likeness to, Jacob's sons to be found in you? Is there any distinction between you and Esau? Is there any personal, spiritual difference between you and the world? Can you give an affirmative answer to these questions? If so, the promise and oath of God are on your side; and, however deep or long your troubles may be, you shall be saved out of them.

(J. Iron.)