Vicarious grief.
It is a common occurrence in the history of God's Church that when general indifference to religious truth, to impending judgments, or depraved spiritual condition, etc; is exhibited by the multitude, one or at most a few are sensible of the nature and extent of the evil. Knowledge in such a case is nearly always sorrow. This is intensified when remonstrances are unheeded, and efforts of reform are defeated. It is the righteous man, the reformer, who is most affected by the situation, and who feels most keenly the disgrace and danger.
I. IN THE HIGHEST THINGS IT IS THE FEW THAT MUST FEEL FOE THE MANY. This has been the law from the beginning. It is a necessity of nature. It is a Divine appointment. Pure feeling, even when painful, appears as a stewardship in one or two hearts, perhaps in one alone. Joseph is moved to tears at the heartlessness of his brethren. Jonathan is ashamed for his father Saul. Elijah laments in loneliness and despair the apostasy of Israel. Jesus weeps over Jerusalem; painfully wonders at the slowness of heart to believe exhibited by his own disciples; is "sore amazed "at the cup of iniquity he has to drink. Jeremiah is here evidently in the same succession of vicarious suffering. We see the same principle working in our own circle of acquaintance. Men, women, sorrowing and suffering for others, who are themselves unconscious or are partially so.
II. WHAT ARE THE COUNTERVAILING ADVANTAGES WHICH LIGHT UP THIS MYSTERY? It cannot be wholly to the detriment of those in whom it is illustrated. The justice of God is involved in the question.
1. The keenest joys spring from or coincide with the deepest, purest sorrows.
2. By-and-by the sorrow will transfer itself to its objects, in the grace of repentance.
3. In at least one illustrious instance, it exerts an atoning, mediatorial influence for sinners with God.—M.
The man of God's longing for seclusion.
I. IT IS THE NATURAL RECOIL OF A PURE HEART FROM WICKEDNESS. When the knowledge and love of God are in the heart, sin appears more loathsome. The love of goodness will show itself in a hatred of evil, and a desire to be separated from its workers. In some this love of God and goodness overpowers even the natural attachments and ties of life. And it may be carried to such an excess as to become a spiritual disease, in its way as sinful as the causes that give rise to it. Monasticism has its root in a good and proper feeling carried to excess, and without the restraining and modifying considerations that ought to accompany it. In the instance before us (and like instances)—
II. IT SPRINGS FROM NO SELFISH MOTIVE. Jeremiah did not seek for the "luxury" of grief; sufficient the wanderer's tent, or the comfortless caravanserai of the desert. Nor has he any desire to attitudinize. It is a loneliness that shall not be conspicuous; a losing of himself amongst strangers who care not for him and notice him not. Nor did he seek to evade the duties of life. If he separated himself, it was not to escape from the impending dangers he had announced; nor to intermit his spiritual activities. "He wished there to weep for them" (Zinzendorf); to study the problem in fresh and more hopeful aspects; to recover his mental and spiritual calm; to recruit his spiritual energies for a new and more successful effort. So in our own day, the underlying motive must ever determine the lawfulness, the character, and the continuance of our spiritual retirements.
III. GOD DID NOT REBUKE IT, BUT HE DID NOT SEE FIT TO GRATIFY IT. Here the longing, if it ever grew into a prayer, was not answered, at least at once, or in the way conceived of. Whilst the day of grace lasted, and God's people were open to repent and to be influenced by his words, he is detained amongst them. When all possibilities were exhausted, then the dungeon of the king's prison or the shame of the Egyptian exile might serve the purpose. But even then the essential craving was satisfied. There is a longing that is its own answer. To some it is given to experience solitude and spiritual detachment in the midst of the busy throng of transgressors for whom they yet ceaselessly work. This centrifugal tendency may be productive of greater concentration, real compassion, and capacity for usefulness, when it is controlled and overcome by a sense of overmastering responsibility, and a "heart's desire and prayer to God for Israel, that they may be saved."—M.