I. MUST BE RAISED UP BY GOD. Such an age will have its ministers, but they will be prophets who will prophesy only smooth things. But a true ministry for such an age will not be produced by it, but be given to it from God. "See, I have set thee," etc.

II. WILL BE ENDUED WITH DIVINE POWER. "I have set thee over the nations...to root out," etc. None who contemplate the marvelous effects of such a ministry and compare them with the natural powers of him who exercises it, but must see that the ascendancy he has gained and the spiritual power he wields are of God and not of man.

III. WILL MAKE NO COMPROMISE WITH SIN. See the number and force of the words used to indicate the ruthless antagonism which the prophet would manifest toward the wickedness of his day. Nothing less than its complete overthrow would fulfill the ministry entrusted to him.

IV. WILL DEMAND ON THE PART OF THE PROPHET, AND WILL GAIN FROM THE GRACE OF GOD, A FEARLESS AND AN UNCONQUERABLE COURAGE. (Vers. 17,18.)

V. ITS END AND RESULT BLESSED. "To build and to plant" (ver. 10). The encumbered ground had first to be cleared and cleansed, but that done, the fabric of a true life should be up reared, and principles pure, holy, and blessed should have root in the hearts of all. - C.

I. EXPLAIN THE EXHORTATION.

1. The exhortation implies that we are apt to be secretly discontented with our condition and circumstances in the present life; that we are prone to become fretful when things do not correspond with our wishes.

2. It is implied that we are prone to envy, or to look upon the prosperity of others, either real or imaginary, with a spirit of secret discontent.

3. We are in danger of cherishing a spirit of resentment towards those who have injured us, whether intentionally or not, and so of having a "grudge one against another."

II. ENFORCE THE EXHORTATION.

1. The disposition here forbidden is intrinsically evil, and is one of the corruptions of the human heart.

2. It is expressly contrary to Divine command, which requires us to esteem others better than ourselves, to rejoice in their prosperity, to participate of their sorrows, and to make their interest our own.

3. An envious and rancorous disposition is marked with folly, as well as stained. with guilt. It argues an unacquaintedness with ourselves, who in every condition of life deserve to be in worse circumstances than we are; nor does such a disposition contribute in the least to our comfort and happiness. It cures not the wound, but makes it more painful and dangerous; does not lighten the burden, but renders it still more intolerable.

4. It is both injurious to ourselves and others, as well as sinful and unwise. Envy makes us our own tormentors; it robs us of that peace and satisfaction which we might otherwise enjoy. "Wrath killeth the foolish man, and envy slayeth the silly one." It embitters his enjoyments and gives a keener edge to his afflictions. It is a sin which often leads to cruelty and injustice, and is seldom found to exist alone.

5. It is a sin which, if not repented of, will subject us to final condemnation.

(B. Beddome, M. A.)

Murmuring is not here generally taken for every grudging, either against God or man, as whereof in other places of Scripture is spoken, but particularly for that murmuring which is against men, therefore saith he, "Grudge not one against another." This grudging and murmuring is either when we grieve that wicked rich men should so highly be exalted, and the poor, yet righteous, should by poverty be pressed down in the world; or else it is that murmuring whereby we take it in evil part that ourselves should be so tossed and turmoiled, and others should be dealt with more gently; thinking that we bear a greater burden and heavier cross from God than we have deserved, and that other men (as yet not touched) have deserved more. Or, finally, it is that grudging which is in our afflictions, whereby we are discontented that we should sigh so long under our afflictions, and the wicked which afflict us should so long escape unpunished, and so in our hearts, through impatience, complain hereof to God. This ought not to be in the saints of God, who ought to be renowned for their unspeakable patience; whose bounden duty it is to pray even for their enemies, to wish well to them which have done them injury, and to commit their cause to Him that judgeth righteously, which is God. And if this moderation and equity of our minds is to be showed towards our enemies, how much less ought we, then, to grudge against another Christian brother? If every one give some offence unto another, shall we complain to God in the bitterness of our hearts, shall we desire revenge from God against them? and shall we not all then perish? for no man liveth without some offence-giving. This grudging proceedeth from impatience, argueth discontentment of the mind, causeth mutual complaining unto God, and desireth revenge against such as have done us injury; which thing is far from the excellency or dignity of a Christian, whose patience should be such, as where others through impatience accuse one another, either to God or men, yet they should not so much as murmur in their minds, grudge to themselves, fret or grieve in their inward parts, much less complain indeed through discontentment and impatience, howbeit they had sustained injury. Finally, it bringeth condemnation upon us, who have lost patience, according to the denouncing of the Scripture: "Woe be unto them that have lost patience." The reason why we should not murmur one against another is drawn from the presence of the Lord, who is at hand, as a just judge, to avenge us of our enemies, and to crown us for our patience or punish our murmuring. The Lord our God beholdeth our injuries with open eye, and seeth our oppressions by the wicked; He is pressed and at hand to rescue and deliver u s, as it shall seem best to His Divine Majesty; He marketh all our behaviour under the cross; let us not, therefore, be impatient, neither murmur, but therein show all Christian moderation as becometh saints.

(R. Turnbull.)

Do Christian people quite sufficiently consider the sin of grumbling, the sin of being discontented with the allotment of Providence, as to the time and place of their birth; as to the family in which they were born; as to their environment, as well as their heredity? What a strange sight a grumbling Christian is! He is a man who believes that God hath forgiven his sins, that Christ hath borne them all away, that his Lord has gone to prepare a place for him, that in a short time he will be where neither pain nor persecution can reach him, where the load of life will be laid down, where the wicked shall cease from troubling, and the weary shall be for ever at rest. And yet he allows small and transient things to keep him awake in the night, to worry him and make him peevish and fretful and cross through the day. He makes his own burdens more distressing by fretting under them, and thus increases the burdens which his friends have to bear. How many Christians fail to put their grumblings into the category of their sins. But James's admonition, that we should not grumble lest we be condemned, ought to arouse us to the duty of being patient, and to the fact that all really true Christian faith increases a man's manliness.

(C. F. Deems, D. D.)

A carping spirit rarely goes with a working spirit. It is easier to find fault with what some one else does than it is to do something oneself; hence a man who enjoys doing the easier thing is disinclined to do the harder one. As a rule men are divided into two classes, of those who growl and those who work; and each class is alike devoted to its own mission. But, when it comes to the relative worth in the community of the two classes, everybody can see the difference.

"Murmur not" (R.V.). The literal meaning of the Greek is "Groan not"; i.e. "Grumble not."

(A. Plummer, D. D.)

This explains why conscience is always gloomy after sin; it is because He who is the eternal righteousness casts His shadow across the threshold of the soul. In some Eastern houses there are no windows, the doorway serving for lighting as well as for passage. A party of us lunching by invitation in a Druze house in the Lebanons had to drive away the curious villagers who looked in at us through the door, the only opening, because they made it so dark that we could not see the food. God fills the whole light-way of the soul when He looks in at us, and unless He shines on us with the light of His countenance, His stern righteousness makes the soul all dark within.

(J. M. Ludlow, D. D.)

If the magistrate be present we may not offend another to defend ourselves.

(J. Trapp.)

Amon, Anathoth, Benjamin, Hilkiah, Jehoiakim, Jeremiah, Josiah, ZedekiahAnathoth, JerusalemAppointed, Behold, Break, Build, Building, Charged, Destroy, Destruction, Kingdoms, Nations, Overthrow, Overturning, Plant, Planting, Pluck, Pull, Root, Smashing, Tear, Throw, Uproot, Uprooting1. The time
4. And the calling of Jeremiah
11. His prophetical visions of an almond rod and a seething pot
15. His heavy message against Judah
17. God encourages him with his promise of assistance

Jeremiah 1:10

     4029   world, human beings in
     4504   roots
     5367   kingdoms

Jeremiah 1:1-10

     7758   preachers, call

Jeremiah 1:4-10

     7740   missionaries, call

May the Fifteenth God is Wide-Awake
"Jeremiah, what seest thou? And I said, I see a rod of an almond tree." --JEREMIAH i. 7-19. And through the almond tree the Lord gave the trembling young prophet the strength of assurance. The almond tree is the first to awake from its wintry sleep. When all other trees are held in frozen slumber the almond blossoms are looking out on the barren world. And God is like that, awake and vigilant. Nobody anticipates Him. Wherever Jeremiah was sent on his prophetic mission the Lord would be there before …
John Henry Jowett—My Daily Meditation for the Circling Year

Jeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Writings of Jerome.
The following is a list of the writings arranged under various heads, and showing the date of composition and the place held by each in the Edition of Vallarsi, the eleven volumes of which will be found in Migne's Patrologia, vols. xxii. to xxx. The references are to the volumes of Jerome's works (i.-xi.) in that edition. I. Bible translations: (1) From the Hebrew.--The Vulgate of the Old Testament, written at Bethlehem, begun 391, finished 404, vol. ix. (2) From the Septuagint.--The Psalms as used …
St. Jerome—The Principal Works of St. Jerome

Out of Sectarian Confusion
I was still a Methodist. The Methodist did not license women to preach; but when the preachers found out that God was using me in the salvation of souls and that I was not especially interested in building up any certain denomination, I had an abundance of calls. God had already begun talking to my brother Jeremiah about the sin of division, and he was beginning to see the evils of sectarianism. The winter after I was healed, he had attended the Jacksonville, Illinois, holiness convention, and had …
Mary Cole—Trials and Triumphs of Faith

How those are to be Admonished who do not Even Begin Good Things, and those who do not Finish them when Begun.
(Admonition 35.) Differently to be admonished are they who do not even begin good things, and those who in no wise complete such as they have begun. For as to those who do not even begin good things, for them the first need is, not to build up what they may wholesomely love, but to demolish that wherein they are wrongly occupied. For they will not follow the untried things they hear of, unless they first come to feel how pernicious are the things that they have tried; since neither does one desire …
Leo the Great—Writings of Leo the Great

The Servant's Inflexible Resolve
'For the Lord God will help Me; therefore shall I not be confounded: therefore have I set My face like a flint.'--ISAIAH l. 7. What a striking contrast between the tone of these words and of the preceding! There all is gentleness, docility, still communion, submission, patient endurance. Here all is energy and determination, resistance and martial vigour. It is like the contrast between a priest and a warrior. And that gentleness is the parent of this boldness. The same Will which is all submission …
Alexander Maclaren—Expositions of Holy Scripture

The Baptismal Covenant Can be Kept Unbroken. Aim and Responsibility of Parents.
We have gone "to the Law and to the Testimony" to find out what the nature and benefits of Baptism are. We have gathered out of the Word all the principal passages bearing on this subject. We have grouped them together, and studied them side by side. We have noticed that their sense is uniform, clear, and strong. Unless we are willing to throw aside all sound principles of interpretation, we can extract from the words of inspiration only one meaning, and that is that the baptized child is, by virtue …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

That Sometimes Some Laudably Desire the Office of Preaching, While Others, as Laudably, are Drawn to it by Compulsion.
Although sometimes some laudably desire the office of preaching, yet others are as laudably drawn to it by compulsion; as we plainly perceive, if we consider the conduct of two prophets, one of whom offered himself of his own accord to be sent to preach, yet the other in fear refused to go. For Isaiah, when the Lord asked whom He should send, offered himself of his own accord, saying, Here I am; send me (Isai. vi. 8). But Jeremiah is sent, yet humbly pleads that he should not be sent, saying, Ah, …
Leo the Great—Writings of Leo the Great

A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN …
John Bunyan—The Works of John Bunyan Volumes 1-3

Letter Xlv (Circa A. D. 1140) to the Canons of Lyons, on the Conception of S. Mary.
To the Canons of Lyons, on the Conception of S. Mary. Bernard states that the Festival of the Conception was new; that it rested on no legitimate foundation; and that it should not have been instituted without consulting the Apostolic See, to whose opinion he submits. 1. It is well known that among all the Churches of France that of Lyons is first in importance, whether we regard the dignity of its See, its praiseworthy regulations, or its honourable zeal for learning. Where was there ever the vigour …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle iv. To Cyriacus, Bishop.
To Cyriacus, Bishop. Gregory to Cyriacus, Bishop of Constantinople. We have received with becoming charity our common sons, George the presbyter and Theodore your deacon; and we rejoice that you have passed from the care of ecclesiastical business to the government of souls, since, according to the voice of the Truth, He that is faithful in a little will be faithful also in much (Luke xvi. 10). And to the servant who administers well it is said, Because thou hast been faithful over a few things, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Sin-Bearer.
A COMMUNION MEDITATION AT MENTONE. "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 24, 25. THE SIN-BEARER. THIS wonderful passage is a part of Peter's address to servants; and in his day nearly all servants were slaves. Peter begins at the eighteenth verse: "Servants, be subject …
Charles Hadden Spurgeon—Till He Come

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry …
J. W. McGarvey—The Four-Fold Gospel

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament

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