I. ITS UNLIKELIHOOD. At the time the prediction was uttered appearances were completely against it. The original promise seemed doomed to failure. The flower and hope of Israel was in exile, and the land lay desolate. Interlopers reaped the benefit of their misfortunes, and seized upon portions of the unoccupied land. In the history of Christianity there may be perceived remarkable correspondences. Vast spaces of the civilized world have lost the spiritual traditions of the gospel in which once they gloried, and vaster regions still amongst the heathen are occupied by ancient faiths that offer a steady and powerful opposition to the missionary efforts of the Church. Yet the whole earth has been promised to the Church of Christ. The utmost zeal, devotion, and watchfulness are needed in order to prevent the inroads of worldliness and unbelief. At times the despairing cry may be heard, "Where is the hope of his coming?

II. THE METHOD OF ITS REALIZATION. It is well to ponder these facts in the light of God's Word, for it suggests an escape from the perplexity they occasion. Where the induction of the natural reason fails to render a hopeful explanation, the Spirit of God sheds an unthought of light. Jeremiah's interpretation, viz. that present dispossession need not mean utter disinheritance, is full of spiritual light and comfort. This impression is deepened and confirmed when he seals it with prophetic certainty and declares that Israel shall be heir to his heirs. But still remains the mystery to be solved:

1. How this will take place. Israel seems all but annihilated, or in danger of absorption into heathen nations, and his land is unoccupied. But according to promise

(1) a seed shall be preserved and shall be restored; and

(2) through the "seed of David," viz. Christ, a new Israel will be created, in spiritual succession to the ancient people of God, and destined to redeem from heathenism not only Palestine but the whole earth.

2. What will this involve? It will involve

(1) the judgment and overthrow of Israel's neighbours, especially such as Ammon, the traditional "land thief" of his border;

(2) the purification and discipline of Israel as the heir of the kingdom of God; and

(3) the conversion of many "out of every kindred, and tongue, and people, and nation" (Revelation 5:9). In this sense also will God "bring again the captivity" of Moab, of Elam, and even of Ammon.

3. The following lessons are clearly taught by this prophecy, viz.: -

(1) A unity of purpose pervades the vicissitudes of Israel's and the world's history:

(2) human affairs are governed by a strict and never failing justice; and

(3) a happy future awaits the children of faith - the spiritual Israel - even on earth. - M.

1. By ingratitude.(1) Sinners receive all God's mercies with an unthankful heart. They sit down to their table and rise from it, they eat and drink like the brutes that perish; without considering, that whether they eat or drink, or whatsoever they do, they should do all to the glory of God. Many are the spiritual mercies which the unregenerate receive from God. He gives them His Word and ordinances, wherein the Bread of Life is exhibited. He warns them by His servants. He strives with them by His Spirit. They reject and despise the heavenly manna. Their souls loathe this light food.(2) Ingratitude is a sin eminently chargeable even against the children of God. When they are anxious for any mercy, they resolve, and perhaps solemnly vow, that if God will be pleased to bestow it, they will ever retain a grateful sense of His kindness. He condescends to grant their request. But often they remember not the multitude of His mercies, but provoke Him, like His ancient people, at the sea, even at the Red Sea. This conduct towards our gracious Benefactor is productive of bitter consequences. Our ingratitude for mercies received often provokes Him to deny us others which He would otherwise bestow, sometimes to recall those already given, and frequently, to blast them in the enjoyment.

2. By disposing us to make a God of our mercies. The deceitfulness of the heart, so violent is its opposition to the living God, works by contraries, and often by extremes. If it do not tempt us to despise His mercies altogether, it will excite us to put them out of their proper place. By either of these methods, although directly opposite, it gains its wicked purpose, in making us forget the God of our mercy. He will suffer no rival in thy heart, O Christian, for it all belongs to Him; and when thy love to worldly comforts ceases to be secondary and subordinate, it is an encroachment on His prerogative. Therefore must the usurper of the throne of God be cast down, that in all things He may have the pre-eminence. When precious comforts are thus converted into severe crosses, how great is the trial! There is a double bitterness attending it; not only that of the distress presently felt, but the painful recollection of the happiness formerly enjoyed.

3. By consuming Divine mercies on lust. The wicked ask that they may consume it on their lusts. They neither desire mercies, nor improve those which are bestowed, for the glory of God; but only as making provision for their inordinate or unlawful affections.

4. By ascribing their prosperity to some other cause than God. Even the Lord's people, from the prevalence of deceit, are in great danger of ascribing their mercies to some other cause than God, or to something besides Him. They will not wholly deny the praise to the God of their salvation; but they do not ascribe it entirely to Him. When they receive signal mercies from Him, they are apt to imagine that these are in some degree deserved by their holiness and integrity of conversation; that He could not justly deny them such tokens of His favour, when they are so faithful and diligent in His service.

5. By denying God the use of those mercies which He hath Himself bestowed. When, in the course of His providence, He confers on one a greater portion of common blessings than on another; it is for this end, that he may use them for His glory, and in the manner of laying them out, return them to the Lord. No talent is to be laid up in a napkin. According to the measure of temporal benefits received from God, we are stewards for Him.

6. By unsatisfied desires and immoderate longings for a greater degree of temporal prosperity. When the heart hath tasted of mercies of this nature, it is not satisfied; it craves more. If its desires be fulfilled, instead of being content with these, it flatters itself, that if such another mercy were bestowed, it would ask nothing further. But this only argues its deceit; for even though this be granted, it is still as importunate as ever. The more it receives, its desires are enlivened and enlarged the more.

7. By hardening itself under prosperity. No mercy whatsoever can leave us as it finds us. It must either prove a blessing or a curse. It will either have a mollifying, or a hardening influence on our hearts.

(J. Jamieson, M. A.)