in which we lack wisdom are very numerous: in each of them it will behove us to ask it of God.

We are continually liable to difficulties and sorrows, from which nothing but a superior skill to our own can extricate us: "The way of man is not in himself: it is not in man that walketh to direct his steps." Are we at a loss, in present circumstances, to descry the path of duty and safety, when our way appears to be hedged in on every side; is darkness set in our paths, and we know not how to proceed?" Let us ask wisdom of God." Do we feel ourselves habitually overpowered by the force of temptation; do we feel evil present with us, or are we in danger of being carried [along] by the [violence] of our sensual appetites, against which we have hitherto struggled in vain? [let us ask wisdom of God.]

Enforce the exhortation of seeking it of God in the following considerations :

I. As it is of indispensable necessity, so it is in vain to seek it elsewhere.

II. It resides in him in its utmost perfection. III. He is willing to communicate: "For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous."+ "Giveth liberally," ánλs, with a liberal mind, bountifully.

The caution," nothing doubting."

* Jer. x. 23.

+ Prov. ii. 6, 7.

J

236

XXV.

ON ENGAGEDNESS OF HEART IN APPROACHING UNTO GOD.

JEREMIAH XXX. 21.—For who is this that engaged his heart to approach unto me? saith the Lord.

In this chapter is contained an illustrious prophecy of the restoration of the ancient Israelites to their own land: first, from their captivity in Babylon, whither a part of the nation were already, and the remainder were shortly to be removed; next, from their long captivity and dispersion through all the countries of the earth, which has now subsisted for near eighteen hundred years. As a standing record of the faithfulness of God to his promises, as well as his infallible foreknowledge of all events, the prophet is commanded to commit to writing all the words which God had spoken to him during the whole time he had exercised the prophetic office.

Those who had presumed to speak in the name of the Lord, without being commissioned, had flattered the people with the assurances that the residue of the people should not be carried into Babylon, and that the part of the nation which were already sent thither should speedily be restored to their native country. In opposition to these false suggestions, Jeremiah was commanded to send a message to the captives in Babylon, saying, "Build ye houses in Babylon, and dwell in them; and plant gardens, and eat the fruit

of them; take ye wives, and beget sons and daughters; and take wives for your sons."* In that message he delivered the famous prediction respecting the precise time of the duration of their captivity, which he limits to seventy years, and the study of which enabled Daniel to perceive its

approaching termination. "In the first year of

his reign (i. e. of Darius) I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the destruction of Jerusalem."†

As a part of the distinguishing favours which God said he had in reserve for the people, he promises that at their restoration the oppression of a foreign yoke should be broken, and they should be again ruled by princes of their own race, agreeable to the language of Isaiah respecting the same event; when the people shall first be purified and reformed by divine chastisement, and, afterwards, reinstated in a happy and prosperous condition. "And I will turn my hand. upon thee, and purely purge away thy dross, and take away all thy tin: and I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. Zion shall be redeemed with judgement, and her converts with righteousness." It is not only foretold that a native governor should be set over the house of *Jer. xxix. 5, 6. + Dan. ix. 2.

of

Isa. i. 25-27.

Israel, but that he should be distinguished for his piety-" "The Lord will cause him to draw nigh unto him."

The words of the text may be considered in three points of view.

I. As descriptive of the character of Zerubbabel, they were accomplished in the restoration of the Jews, after the seventy years' captivity, when a governor was appointed over them, named Zerubbabel, the son of Shealtiel, the great grandson of Jehoiachim. He was a person eminently devoted to God, who exerted himself with much zeal in rebuilding the altar and the temple, and establishing the worship of God. Under his auspices, the services of the sanctuary were renewed, after a cessation of seventy years. The feast of tabernacles was established in the seventh month. Masons and builders were hired from Sidon to assist in erecting the temple, the foundation of which was laid amidst confused expressions of joy and lamentation: joy on the part of the young men at witnessing the house of God rising up from its ruins; and lamentation on the part of the old, who had beheld the superior glory of the former.*

When the adversaries of Judah and Benjamin, envying their prosperity, hired counsellors against them, and procured an order from the king of Persia to put a stop to the work, it was of necessity suspended for a while; but he lost no time

*See Ezra iii. 11-13.

in resuming it at the first opportunity, till it was completed in the sixth year of Darius Hystaspes. A feast of dedication was kept on this joyful occasion, and afterwards the feast of the passover was celebrated on the fourteenth of the first month, with great joy, as Ezra observes: "The Lord made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel."*

He, and Joshua the high-priest, were represented in the visions of Zechariah, as the two candlesticks supplied through pipes from olive trees, to indicate the plenitude of that juice with which they were endued, which is thus explained by the angel:-" Then said he, These are the two anointed ones, that stand by the Lord of the whole earth." The difficulties attending the work, which were very great in themselves, were extremely heightened by the malice and opposition of the enemies of God, particularly of the Samaritans; but the strength and fortitude with which he was endowed from on high enabled him to surmount them. "Who art thou, O great mountain?" said the prophet; "before Zerubbabel thou shalt become a plain. Moreover, the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands also shall finish it; and thou shalt know that the Lord of hosts hath sent me unto you."

* Ezra vi. 22. + Zech. iv. 14.

Zech. iv. 7-9.