Is there anything too hard for the Lord? In ver. 17 the prophet had confessed "nothing is too hard for thee," but it is evident that, though he thus confessed the blessed truth, he did not realize it so as to enjoy it and get the comfort of it (cf. homily on vers. 1-44). Now, there are many causes which hinder our realization of this truth which we nevertheless both confess and believe. But they may all be summed up under the three headings of trouble, guilt, and sin. It was the first of these, though not exclusively, which was clouding the prophet's mind, and making even this axiom of Divine truth seem doubtful for the time. Glance at these causes of this sad questioning whether some things be not too hard for the Lord, and their several cures.

I. GREAT TROUBLE. Cf. circumstances of the time and of prophet especially. Oh, what doubt and misgiving do the troubles of life, the terrible events, "the stings and arrows of outrageous fortune," cause to souls not a few! It was so here. Now, observe the antidote to this doubt. To strengthen his faith the prophet draws an argument from the creation. Then, with no resources from without, God formed the earth and the world. Then, when the material out of which the ordered universe should come had all to be brought into order, "the earth was without form and void, and darkness," etc. Then, when all was created, all had to be preserved and daily sustained. Let any one contemplate the proofs that these facts give of the existence, the power, the wisdom, and the beneficence of God, and the question, "Is anything too hard for thee?" can meet with but one answer. How can any doubt the Divine resources in view of the creating and sustaining providence of God.

II. GUILT. If it be hard sometimes in the face of the calamities of life to realize the fulness of the Divine resources, it is harder still in the face of human guilt. Is there a God able and willing to supply my material and temporal need? is a question less difficult than that which asks whether there be a God able and willing to pardon my sin. For to minds not few nor feeble, the forgiveness of sin seems an insoluble problem. If the punishment of sin be righteous, and every witness affirms that it is, ought God to remit it? And if it be inevitable, the sure reaping of the previous sowing, can God remit it? Have we not something here that is too hard even for the Lord? If in all departments of nature, we everywhere see effects surely following their appropriate causes, and if spiritual death be the appropriate effect of sin, how can this cause and effect be severed any more than any other? True, the human will can step in and arrest or turn aside this or that effect; we see this perpetually. But here is a question, not of power, but of right, not in the sphere of the material, but of that which is moral. It is a case in which mere power goes for nothing. What, then, is to be done? The atonement of our Lord Jesus Christ solves the problem. He, in our humanity, offered to God for us that perfect sacrifice whereby all who claim their share in its benefits are pardoned, accepted, and saved. "God was in Christ, reconciling," etc. (2 Corinthians 5.). It is everywhere recognized that a true confession of wrong done, and an earnest entreaty for forgiveness, should suffice to remove all wrath on account of such wrong from the heart of the offended one. That law which God enjoins upon us he observes himself. "The sacrifices of God are a broken spirit," etc. But such confession of human sin and intercession for its forgiveness Christ offered in humanity to God for us, and so God can be just and yet the Justifier of him who believeth in Jesus. Thus is this hard problem solved; the "Lamb of God taketh away the sin of the world." But there is -

III. SIN. Can God subdue that in the heart of a man? When we see the outrages, the duration, the strength of hold, the universality, the attractiveness, the prestige, and the love of sin, it does seem as if the subjugation of this was too hard even for the Lord. To turn back the tides, to reverse the law of gravity, to alter any other law of the universe, - this were an easy task compared with the stupendous change which must be wrought in man before the love of sin can die out of him, and the love of God rule in its stead. What endeavours have been made! what schemes devised! what philosophies elaborated! but all in vain. Hence, despair for ourselves and for others too often predominates in our souls. Evil we are, and evil we must be. Who can bring a clean thing out of an unclean? Can a corrupt tree bring forth good fruit? But "there is nothing too hard for the Lord." The history of the Church of God proves that there is, in the regenerating, sanctifying Spirit of God, that power which is needed here. He is the renewing, transforming, sanctifying Spirit. Baptized with the Spirit, "I walk not after the flesh, but after the Spirit." "The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death." May we more and more, as we may and should, in our own experience, prove this true. - C.

This method of questioning the person to be instructed is known to teachers as the Socratic method. was wont, not so much to state a fact, as to ask a question and draw out thoughts from those whom he taught. His method had long before been used by a far greater teacher. Putting questions is Jehovah's frequent method of instruction. Questions from the Lord are very often the strongest affirmations. He would have us perceive their absolute certainty. They are put in this particular form because He would have us think over His great thought, and confirm it by our own reflections. The Lord shines upon us in the question, and our answer to it is the reflection of His light.

I. Consider the wonderful question of our text which the Lord put to the prophet, VIEWING IT AS NECESSARY.

1. It was needful to tell the prophet this, though he knew it. He never doubted that the Lord is almighty, and yet it was needful for Jehovah Himself to speak home this truth to his mind and heart. It is often necessary for the Lord Himself to drive home a truth into the mind of His most faithful servant. We learn much in many ways, but we learn nothing vitally and practically till the Spirit of God becomes our schoolmaster. The God of truth must teach us the truth of God or we shall never learn it.

2. It is necessary for us to be thus specially instructed, even though we know a truth well enough to plead it in prayer, as Jeremiah did when he cried, "There is nothing too hard for Thee." That man is no mean scholar in the classes of Christ who has learned to handle scriptural truths when pleading with the Lord. Oh, that we used more argument in prayer! Prayers are weak when they lack pleadings.

3. It is necessary for God thus to reveal truth individually to each of our hearts even though we may have acted on it. Jeremiah had acted on the fact that nothing was too hard for God. After his obedience, he began to look back on what he had done, and to be considerably bewildered, while trying to make out how God would justify what he had done. The best of men are men at the best. If the Lord lifts you up into the purity and dignity of a childlike faith, yet you will have your moments when you will cry, Lord, speak to me Thyself again, even though it be out of the whirlwind; and let me know that I have done all these things according to Thy Word, and not after my own fancy." Even the practice of truth does not raise us above the need of having it again and again laid home to the soul.

4. Another necessity for this arises out of further manifestations with which we are to be favoured. God had caused Jeremiah to know His omnipotence so far, but he was to see still more of it. Faith has led you into marvellous places; but there are greater things before you, and the Lord presses truth upon you that you may receive more of it.

II. Look at the text REGARDING IT AS DECISIVE.

1. For the argument is fetched from the Lord Himself. When we look to God alone, and think, by the help of His Spirit, of who He is and what He must be, then we realise that nothing can be too hard for Him. Meditate much upon the Divine Father, Creator and Preserver; upon the Divine Son, the risen Redeemer, who hath all power in heaven and in earth; upon the sacred Spirit, of whom the rushing mighty mind in the tornado is but a faint symbol, and you will feel that here is the source of all might.

2. But He means us also to see the argument as founded on His name, "I am Jehovah." The name brings out the personality of God. It also signifies self-existence. God does not exist because of His surroundings: He draws nothing from without, His life is in Himself. All things were made by Him, and He sustaineth all things by the Word of His power. The name of Jehovah reminds us that He has within Himself sufficiency for all His will; He hath adequate power of performance for all His purposes and decrees; Jehovah wills, and it is done. Moreover, the name sets forth the truth that He is immutable: He is "I am that I am." Time does not affect Him, nor change come near Him. He is never less than Jehovah; He cannot be more.

3. The argument is also founded on the Lord's relation to man. "I am the Lord, the God of all flesh." How is the worm linked to the immortal! Happy men who have such a God! Not that flesh and blood, as they are, can inherit the kingdom of God, nor that corruption can dwell with incorruption; but for believers in the Lord Jesus there is a resurrection which shall lift us into a body of a nobler sort. The argument is that, since Jehovah is the God of all flesh, He can effect His purposes by men, and work among them things which seem impossible.

4. The argument is so great that it puts all other arguments out of court. Is anything too hard for Jehovah? Come, Jeremiah, rake up your difficulties; set in order the discouraging circumstances; call in your friends, who all shako their heads at you, and point their fingers to their brows, as much as to insinuate that you are a little gone from your senses; and then, answer them all with this, "Nothing is too hard for Jehovah." This clears the deck of every doubt that would board your vessel. Blessed argument which answers every difficulty, and sets faith upon a rock from which it cannot be removed! "My soul, wait thou only upon God; for my expectation is from Him."

III. APPLYING IT IN DETAIL.

1. Apply this question to the justification of your obedience. If you do what God bids you, the responsibility of your conduct lies with Him, and He will bear you through. He will bring forth our judgment as the light, and our righteousness as the noonday.

2. Apply this glorious truth to the sure fulfilment of all the Divine promises. Consider a great one to begin with. This chapter evidently shows that the Jews are one day to be converted and restored. They that crucified the Lord of Glory shall look on Him whom they pierced, and shall mourn for Him. "Is anything too hard for the Lord?"

3. Apply this to any case of great sin. Select any one whom you know to be especially hard-hearted, and pray for him earnestly and hopefully.

4. Apply this to difficult truths. I will put before you a problem. If man acts freely in his sinful actions how can predestination be a fact? If every man acts after his own will, how, then, does God foreordain all things? I answer, "Is anything too hard for Jehovah?" The solving of this great problem constrains me to worship the Lord; for He does solve it in actual history. Consider another hard case — the hardest of all: human salvation. How can it be possible for God to exercise the fulness of His mercy, and yet discharge the necessities of His justice? All men and all angels put together would have made but one fool in trying to solve that difficulty. The Lord has answered it. He gave His Son to bear our sin. "Is anything too hard for the Lord?"

5. Bring hither your own little problems. You are always getting into tangles and snarls. Prudent friends try to help you, but the tangle grows worse. Bring your hard cases to one who is wiser than Solomon, and He will draw out a clear thread for you.

IV. Treat the text as USING IT WITH DELIGHT.

1. Use the text as a preventive of unbelieving sin. Do God's work thoroughly, heartily, intensely, and God will reward you in His grace.

2. Use it next for consolation in the time of trouble. Jehovah hath delivered those who trust in Him, and He will yet deliver us.

3. Next, use the text as a window through which you look with expectation. The Lard's blessing is coming upon the Churches: look for it!

4. Let this text be a stimulus to you to engage in great enterprises. Launch out into the deep. Fall back upon omnipotence, and then go forward in the strength of it.

5. Let the text be a reason for adoration. O Thou to whom nothing is hard, we adore Thee! We worship Thee with all our hearts, and this day we believingly link our weakness with Thine omnipotence.

( C. H. Spurgeon.)