The tone of this address to Jehovah is strikingly contrasted with that to the men of Anathoth. To them he is as a lion or a brazen wall. To Jehovah he is as a fretful child, ignorant, willful, perverse, and requiring to be corrected.

I. THE PROSPERITY OF THE WICKED A STUMBLING-BLOCK TO FAITH. (Vers. 1, 2.) David even is envious over this, and many a saint has felt its bitterness in his soul. That there are instances enough to make the idea plausible that wickedness is the best policy, we all know. The difficulties that beset the honest trader or the conscientious courtier and statesman are proverbial. And often just those measures which are most clearly condemned by Scripture and conscience appear to be the means most justified by the circumstances of the case. This view, however, is corrected by larger experience. It does not take all the facts within its scope, or it does not rightly interpret them. It is impossible for a mere outsider to judge of any one's actual happiness, or the private conditions which most powerfully affect the possession and enjoyment of wealth or high position. The teachings of history and of individual experience will in the end lead to the conclusion, "Better is little with the fear of the Lord than great treasure and trouble therewith" (Proverbs 15:16).

II. THE IMPULSE TO FORCE JEHOVAH'S HAND. (Ver. 3). This is the meaning of Jeremiah's imprecation. To one who sees by supernatural aid the tendencies of things, it must be very hard to refrain from this. Judgments that are justified to the moral nature sometimes appear to be mysteriously delayed. What would be well done had better be done quickly. But this is the presumption of the creature, the promptings of ignorance and not of faith. God can afford to wait. It is his character to have long patience, and the results more than justify this in the end. He will work out his purposes in his own way and in his own time, notwithstanding the impatience of his servants inquiring, "What or what manner of time?" There is a species of tempting Providence closely connected with this in many spiritual men. They have the clearest conviction that certain things are right and proper for them to do, and, without consulting as to seasonableness or the best means for their accomplishment, they hasten to do them, and then expect that God will recoup them for the loss they incur or extricate them from the difficulties in which they have entangled themselves. This certainly is not waiting upon the Lord, but an arrogant assumption of his prerogatives. It was the principle that lay at the root of Moses' great transgression; and even the disciples had to be rebuked because they knew not what spirit they were of.

III. THE TONE OF THE PROPHET'S PRAYER. Superficially it appears reasonable, considering the character and position of those to whom he refers. And there is at any rate a formal recognition of the righteousness of God to begin with. It is evident, too, that the conscience of the prophet is without offence in the sight of God, and yet there can be no doubt that the language he adopts is not to be justified. He is carried away by excess of zeal, but it is zeal without knowledge, and he himself will be the first bitterly to regret his presumption. It is a perilous thing for any man to attempt to judge his fellows by infallible standards. One thing in the behavior of the prophet was to be commended. He did not conceal these thoughts within himself. He says, "Let me talk with thee," conscious that in this openness of soul lay his moral safety. A few minutes' honest communion with God will tap many a festering sore and correct many a subtle error of spirit and life. The last lesson of Divine revelation is not severity but love. - M.

By God's nearness we understand not His omnipresence (that neither comes nor goes), nor His love to His people (that abides), but the sensible, sweet manifestations and outlets of it to their souls (Psalm 145:18). Note the limitation of this glorious privilege; it is the peculiar enjoyment of sincere and upright-hearted worshippers.

1. Sincere souls are sensible of God's accesses to them in their duties, they feel His approaches to their spirits (Lamentations 3:57). The heart fills apace, the empty thoughts swell with a fulness of spiritual things, which strive for vent.

2. They are sensible of God's withdrawment from their spirits; they feel how the ebb follows the flood, and how the waters abate (Song of Solomon 5:6).

3. The Lord's nearness to the hearts and reins of His people in their duties is evident to them from the effects that it leaves upon their spirits. For look, as it is with the earth and plants, with respect to the approach or remove of the sun in the spring and autumn, so it is here as Christ speaks (Luke 21:29).(1) A real taste of the joy of the Lord is here given to men, the fulness whereof is in heaven; hence called (2 Corinthians 1:22), "The earnest of His Spirit." And in 1 Peter 1:8, glorified joy, or a short salvation.(2) A mighty strength and power coming into their soul, and actuating all its faculties and graces. When God comes near, new powers enter the soul; the feeble is as David (Psalm 138:3).(3) A remarkable transformation and change of spirit follows it. The sight of God, the felt presence of God, is as fire, which quickly assimilates what is put into it to its own likeness (2 Corinthians 3:18).(4) A vigorous working of the heart heavenward; a mounting of the soul upward.Infer —

1. Then certainly there is a heaven and a state of glory for the saints.

2. But, oh! what is heaven? And what that state of glory reserved for the saints? Doth a glimpse of God's presence in a duty go down to the heart and reins? Oh, how unutterable, then, must that be which is seen and felt above, where God comes as near to man as can be! (Revelation 22:3, 4.)

3. See hence the necessity of casting these very bodies into a new mould by their resurrection from the dead (1 Corinthians 15:41).

4. Is God so near to His people above all others in the world? How good is it to be near to them that are so near to God:

5. If God be so near to the heart and reins of His people in their duties, oh, how assiduous should they be in their duties!

6. What steady Christians should all real Christians be! For lo, what a seal and witness hath religion in the breast of every sincere professor of it!

( John Flavel.)