Jeremiah 10:7 Who would not fear you, O King of nations? for to you does it appertain: for as much as among all the wise men of the nations… Even suppose this were a poetical image, it is full of the finest suggestiveness. The image is that of a man who has been going up and down the idol temples to see if he could find a god, and having failed to find what lay upon his heart with all the tenderness of kinship and appealed to his intelligence with all the vigour of omniscience, he lifted up his eyes and said, There must be something better than all this. He must needs in his imagining make a King of nations, rather than be without one. This makes plain a good deal of the theology of the ages. Men did not create it merely for the sake of showing mechanical or literary cleverness, but for the sake of expressing the only possible satisfaction to certain moral and spiritual instincts and deep religious necessities. We, therefore, should respect all honest broad-minded theologians. They were pioneers in the higher civilisation; they began to build and were not able to finish: but every age is not called to build a separate temple; enough if one age builds partly, then ceases, making room for another generation; all the while the living temple, often invisible and mystic, is rising solidly and eternally to the skies. A bold title is this to give to the living God, namely, "King of nations." There should be no other king but God. Israel never wanted a king until Israel forgot to pray. The king was granted, for God does answer some imperfect and almost vicious prayers. He has no other way of teaching us. As education advances kings will go down; the Son of Man will come, the glorious Humanity. Meanwhile, even kings may serve great purposes, but only so far as they are great men. Kings are only good, and all men are only to be tolerated and to be honoured, in proportion as they are higher than their office, better and more than their function — in proportion as they live capably for the good of others. Nothing is to be hurried in any direction. We gain rather by growth than by violence. He puts his watch right instantly who puts it right by the hands; but he is much mistaken if he thinks the whole process is over and done by that manipulation. There is an interior work to be done. So with all civilisation, and all its functions and offices. We do nothing by merely smiting, striking; but we do everything by concession, by conciliation, by generous trust, by large education, by magnanimous hopefulness of one another. The prophet acquires the greater confidence in God in proportion as he sees the utter weakness and worthlessness of all the gods which men have made. Thus by experience men are brought to the true religion. Let men shed their gods, as they shed some infantile disease. Do not hurry them in this matter. Let them really have time to know how little their gods are. The prophet, having seen what the gods could do, turned with a new cry and with a profounder adoration to the King of kings, the King of nations. A beautiful expression is that, — "King of nations," an expression which takes up the whole nation as if it were a unit, as if it were one line, and that blesses the national life. There is an ideality in that conception which is worthy of the finest imagination. Why should there not be a national unit as well as an individual unit? Christianity alone can take the sting out of geography, and make the whole human family one in sympathy and trust and love. If ever Christianity has appeared to do the contrary, it was by travesty and blasphemy, not by fair honest enlightened interpretation of principle and duty. Jeremiah turns once more to the worthless gods, and from verses 11-15 he shows the relation of the false to the true, and the true to the false. "Man is brutish in his knowledge" — that is to say, when left to himself he goes very little beyond the line of instinct, animal impulse, and convenience; very clever in his inventions, but never able to touch the heavens; all he does is based upon the earth, and does not rise to the blue sky, but by some wind or hand invisible his tower is thrown down in the night time. This being the case, is man to turn to him. self? Ashamed of the gods, is man to take up with the idea of self-idolatry or self-instruction? The prophet replies to that inquiry, "O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps" (ver. 23). Now, that is most true; for we have tried to direct our way, and we have failed, we have made more mistakes than we have ever confessed; sometimes with a modesty that is difficult to distinguish from self-conceit, we have owned that we have fallen into occasional error; but who has ever taken out the tablet of his heart, held it up within reading distance, that others might peruse the record of miscarriage, misadventure, and mistake? On the other hand, how many are there who would hesitate to stand forth and say, In proportion to trustfulness, docility, obedience, has real prosperity come? How many are there who would confess that they had been stronger after prayer than they were before it, readier to deal with rough life after they have had long communion with God? Christians should be more definite in their statements upon these matters. They should not hesitate to use such words as "inspired by God," "guided by heaven," directed by the loving Father of creation. Were we more frank, definite, and fearless about these matters, we should make a deeper impression upon the age in which we live. The prophet recognises the need of another ministry which for the present is never joyous, but grievous. "O Lord, correct me, but with judgment; not in Thine anger, lest Thou bring me to nothing" (ver. 24). He would have judgment with measure; he would have chastisement apportioned to him, not indiscriminately inflicted upon him. Here we have philosophy, forethought, the economy of strength, the wise outlay of ministerial and penal activity. But who prays to be corrected? Who prays to be judged? We should get great advantage if we could begin at that point. Correction that is prayed for becomes a means of grace; it is received in the right spirit because asked for in the right spirit; but to accept it dumbly, sullenly, or in the spirit of fatefulness, is to lose the advantage of chastisement. (J. Parker, D. D.) Parallel Verses KJV: Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee. |
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