I. THE SINFUL AND FOOLISH TRUST OF ISRAEL IN EGYPT. The circumstances in which Judah was placed at the time were such as to make it madness on the part of the remnant at Jerusalem to seek help from Egypt. Not only so; they were strictly forbidden upon Divine authority to act in this manner. In quietness and confidence lay their safety, in returning and rest, as Isaiah most powerfully and urgently represented to the people; - not in the horsemen and the chariots of Egypt.

II. THE HELPLESSNESS OF EGYPT AS A FRIEND AND DELIVERER. Why Egypt was at this time so powerless to help those who sought her alliance may not be perfectly clear to us; but the fact is so, and of this the events are sufficient evidence. It was a vain confidence which the Jews placed in the great and ancient world-power on the banks of the Nile. They thought they grasped a staff strong and trustworthy, and they found it "a staff of reed."

III. THE INJURY INFLICTED UPON ISRAEL BY THE FAILURE OF EGYPT'S AID. Not only did the helper prove helpless; not only did the staff, when leant upon, bend and break. Those who applied for help received hurt instead of aid; the reed broke and pierced the hand that grasped it and trusted in its support. Jerusalem was all the worse for turning to Egypt for assistance against Babylon, the victorious and, just then, irresistible power.

IV. THE COMMON CONFUSION OF THOSE WHO FOOLISHLY TRUSTED AND OF THOSE WHO PLACED CONFIDENCE IN THEM. Babylon rose; but Egypt and Judah fell. "All their loins shook;" i.e. the consequences of their policy were trouble, fear, and misery to both. Both incurred the hostility of the power which they in vain leagued with each other to resist.

V. THE MORAL AND RELIGIOUS LESSON OF THE INCIDENT AND EXPERIENCE HERE DESCRIBED. There is a proneness among all nations to be guided in their alliances, aims, and efforts by considerations of worldly policy and expediency. Too seldom do they ask themselves - What is right? What is in accordance with the eternal Reason and Righteousness which rule the world? What, in a word, is the course which God approves and enjoins? The proceedings undertaken at the instigation of worldly expediency, and in violation of Divine law, may meet with apparent and temporary success. But the Lord reigneth; and sooner or later action which he disapproves shall issue in disappointment and disaster. - T.

1. Do we examine this dispensation in reference to the authority of God? It is unquestionably His prerogative: He has a right to do what He will with His own.

2. Do we consider it in connection with the Divine power? Nothing is too hard for the Lord; no difficulties lie in His way.

3. Do we survey the relation it has to the righteousness of God? He is the moral governor of the universe, "who renders to every man according to their works." Individuals can be rewarded or punished in another world; but communities are judged only in this.

4. Do we think of it in application to our own times? Unless we fix upon this principle we shall be in danger of debasing ourselves by joining in worldly parties and political rage; of feeling too much confidence in one class of men and too much fear of another; of prescribing the course of events, and suffering disappointment and mortification when our favourite measures are subverted.

II. MEN MAY SERVE GOD REALLY WHEN THEY DO NOT SERVE HIM BY DESIGN. Nebuchadrezzar is called the servant of God, as well as the Apostle Paul — but observe the difference between them; and, as God will derive glory from all His creatures, inquire which of these characters you are resembling. The former serves God, only from the influence of an overruling Providence — the latter, from the operation of Divine grace.

III. NONE CAN BE LOSERS BY ANYTHING THEY DO FOR GOD. Even services done for Him by worldly men obtain a temporal reward. The Egyptian females (Exodus 1:20, 21). Jehu was a vain, ostentatious, wicked prince, but "the Lord said unto Jehu," etc. (2 Kings 10:30). So here, "I have given Nebuchadrezzar the land of Egypt," etc. This is indeed a poor recompense. It may appear splendid and important in the eye of the vain and the sensual, but the righteous are fax from envying it. Egypt was all the remuneration of Nebuchadrezzar — and what could it do for him? What is it to him now? Ye servants of the most high God, who know Him and love Him; He has provided some better thing for you. He who noticed the hardships endured by the poor soldiers before Tyre, when every head was bald and every shoulder peeled, will not suffer you to labour in vain: He sees your difficulties; considers the burdens under which you bend; He hears your groans, and your sighs — when without are fightings, and within are fears. Is it a vain thing to serve the Lord? You will find your reward in the very nature of your work; you will find it in the glow of pleasure which attends virtuous exertion; you will find it in the approving testimony of your own conscience; you will find it in the esteem of the wise and good; you will find it in the blessing of them that were ready to perish; you will find it in the applause of your Lord and Saviour — "Well done," etc.

(W. Jay.)