Verse-by-Verse Bible Commentary
Jeremiah 15:12

Clarke's Commentary

Verse Jeremiah 15:12. Shall iron break the northern iron and the steel? — Shall our weak forces be able to oppose and overcome the powers of the Chaldeans? נחשת nechasheth, which we here translate steel, property signifies brass or copper united with tin, which gives it much hardness, and enables it to bear a good edge.

Bridgeway Bible Commentary

Jeremiah’s anguish; God’s comfort (15:10-21)

The prophet again complains to God because of the unjust treatment he suffers. He has done no harm to the people, and in fact has pleaded on their behalf for God’s mercy upon them, yet they hate him. They are angered at his attacks on their sin and his forecasts of judgment. Their hearts are as hard as iron (10-12). God’s word is that the Judeans will be invaded, plundered and taken captive (13-14).
Knowing that God is understanding, Jeremiah asks that he will protect him from death and deal with his persecutors (15). He was glad to be God’s representative, to receive God’s message and pass it on to the people; but when they heard that message and knew that the prophet was angry with them because of their sin, they cut themselves off from him. Lonely and discouraged, Jeremiah feels that even God has failed him. He feels like a thirsty person who has come to a stream, only to find that the stream has dried up (16-18).
In response God tells Jeremiah that he must stop speaking idle words of self-pity, and speak useful words as a true servant of God should. He must not copy the people and their worthless attitudes; they must copy him. If they continue to oppose him, God will protect him (19-21).

Coffman's Commentaries on the Bible

THE DESTRUCTION OF JUDAH INEVITABLE

“Can one break iron, even iron from the north, and brass? Thy substance and thy treasure will I give for a spoil without price, and that for all thy sins, even in all thy borders. And I will make them to pass with thine enemies into a land which thou knowest not; for a fire is kindled in mine anger, which shall burn upon you.”

The last two verses here simply state that all of the treasures and riches of Judah shall God cause to be taken away from them because of their sins. Those treasures shall not be paid for, but shall leave “without price,” and be carried away by Judah’s enemies into a country they do not know.

“Can one break iron” There are several different views about what this means. Dummelow believed that it meant, “Judah is not tough enough to withstand the Chaldean power.”J. R. Dummelow’s Commentary, p. 466. “The prophet is protesting that he is not strong enough to stand against the hardness and stubbornness of the people.”The Interpreter’s Bible, p. 940. “Jeremiah’s prayers are not strong enough to break the iron will of the divine purpose to destroy Judah.”Scribner’s Bible Commentary (New York: Charles Scribner’s Sons, 1898), p. 409. Jellie also saw Jeremiah 15:12 as teaching that, “There is a limit to prayer,”W. Harvey Jellie, Jeremiah, in the Preacher’s Complete Homiletic Commentary (New York: Funk and Wagnalls Company), p. 347. quoting also this passage from John Milton’s “Paradise Lost”:

“Prayer against God’s absolute decree
No more avails than breath against the wind,
Blows stifling back on him that breatheth forth;
Therefore to His great bidding I submit.”

The critical allegation that these verses do not fit is rejected. They clearly predict the exile, which prophecy surely emphasizes the negative answer God had already given in the first paragraph of the chapter to Judah’s appeal for mercy; and if the application of Jeremiah 15:12 is to the inability of Jeremiah’s prayers to break God’s determination to destroy Judah, then this passage is indeed in context. There are no legitimate grounds here for moving these verses or for calling them a gloss. Such allegations are almost certainly incorrect.

Robinson called Jeremiah 15:13-14 “Irrelevant”;WR, p. 483. Cheyne called them “a digression”;T. K. Cheyne, Jeremiah in the Pulpit Commentary, p. 374. but a much more discerning scholar declared that, “They can hardly be regarded as simply an intrusion into the text; but they may be seen as a significant part of the total picture.”J. A. Thompson, The Bible and Archeology (Grand Rapid, Michigan: Wm. B. Eerdmans Publishing Company, 1972) p. 393.

Barnes' Notes on the Whole Bible

The steel - “brass,” i. e., bronze. By the “iron” is meant Jeremiah’s intercession; but this cannot alter the divine purpose to send Judah into exile, which is firm as steel and brass. For “brass” see Exodus 25:3 note. The alloy of copper and zinc now called brass was entirely unknown to the ancients.

Calvin's Commentary on the Bible

This verse also has been taken in different ways by interpreters: some take the word iron, when repeated in a different case, “Will iron break iron?” but others think the subject wanting in the clause, and consider people to be understood, “Will the Jews break the iron, even the iron from the north, and not only the iron but the brass also, or, the the brass mixed with iron?” There is in reality no difference, but in words only. If we read, “Will the iron break the iron from the north?” the meaning will be, “Though there be great hardness in you, can it yet break that which is in the Assyrians? but ye are not equal to them: make your strength as great as you please, still the Chaldeans will be harder to break you; for if ye are iron, they are brass or steel, and so it will not be possible for you to sustain their violent attacks.”

As the meaning of the Prophet is sufficiently evident, I will not insist on words, though the rendering I most approve is this, “Will iron break the iron (the repetition is emphatical) from the north and the brass?”

We here also see that the design of the holy man was, to divest the Jews of that false confidence in which they boasted: for how was it, that they were so refractory, except that they did not dread any misfortune? As then they were secure, predictions had but little weight with them. Hence the Prophet, in order to beat down this ferocity, says, that there would be greater hardness in the Chaldeans, for they would be like iron, yea, and steel also. ⁽¹⁴¹⁾ It follows —

(141) If we consider what is said to the Prophet in Jeremiah 1:18, and in the twentieth verse of this chapter (Jeremiah 15:20), we shall see the meaning of this verse: he was no doubt the iron and the brass: and the opinion of Blayney is probable, that the “enemy” in the previous verse (which is a poetical singular for the plural enemies) is the nominative case to the verb “break.” God, having before refered to what he had done for the Prophet, now says, —

Can he break the iron, The iron from the north and the brass?

God had made him an “iron pillar, and a wall of brass:” and he asks now, was it possible for his enemies to destroy him whom God had thus made. The hardest iron came from the north of Judea. The future tense is to be read here potentially. — Ed.

Smith's Bible Commentary

Chapter 15

Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go foRuth ( Jeremiah 15:1 ).

Now it is interesting that when God chooses examples of men of great intercessory prayer, He chooses Moses and Samuel. There is an interesting characteristic about both Moses and Samuel and they were men who had the ear for God. You remember Moses was out in the wilderness and he saw the burning bush and he approached it and God spoke to him out of the burning bush. He heard the voice of God. He had the ear tuned to God's voice. Men of prayer, powerful men of prayer, are men who are tuned to the voice of God. Because the purpose of prayer is to get God's will done always. The purpose of prayer is never to get your will done. Prayer is not...God is not a genie. Though so many times we sort of approach Him as that. "God, I've got three wishes. Please grant them to me, you know."

You heard about the three fellows who were on the deserted island and about ready to die. A bottle came floating up on the beach. One guy went down and got it and rubbed it and genie popped out and says grant you three wishes. First fellow said, "I wish I was back in London now. Just to be in London again. Back in my own bed." Back in his own bed. Second fellow said, "Oh, if I was only back in Italy sipping coffee. Once more, just on the streets there in Rome. Oh, to be in Rome sipping coffee." Back in Rome sipping coffee. Third fellow says, "Oh, I'm so lonely without my two friends I wish they were back here with me."

You see what we could do with wishes? We could really mess up the world. So prayer is not to get our will done. It isn't that God is just going to grant our wishes.

Samuel, when as a little boy, brought by his mother to Eli, and there as he was sleeping he heard the voice, "Samuel, Samuel." He went running into Eli. Said, "Did you call me?" "No, I didn't call you. Go back to bed." Got back in bed and he heard, "Samuel, Samuel." Went running into Eli again and said, "You called me." "No, I didn't call you. Go back to bed." And again he heard this voice, "Samuel, Samuel." Went running in and Eli said, "Look, if you hear the voice again, just say, 'Speak, Lord, Your servant hears.'" So he got back into bed again and hears, "Samuel, Samuel." And he says, "Speak, Lord, Your servant hears." And God began to tell him all about the sins of Eli the priest. And so Eli the next morning said, "Well, what happened?" He had a tough time. But he heard the voice of God. He was tuned in. His ear was tuned. Men of prayer are always men who are tuned to the voice of God.

So God uses two examples-Moses and Samuel. But they are men who had the listening ear. And the listening ear always precedes the life of prayer, of powerful prayer. Hearing the voice of God. Knowing the will of God makes for powerful prayer. So though Moses and Samuel, God said, these two shining examples of men of intercessory prayer capacities. You remember Moses said, "Lord, forgive their iniquities. And if not, then I pray You'll blot my name out of Your book of remembrance." Intercessor before God. "But though Moses stood before Me," God said, "My heart can't be towards them. Though Samuel stood before Me, My heart can't be towards them. Cast them out of my sight. Let them go forth."

And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt say, Thus saith the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. And I will appoint over them four kinds, saith the LORD: there will be the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy. And I will cause them to be removed into all kingdoms of the eaRuth ( Jeremiah 15:2-4 ),

And God goes back now.

because of Manasseh ( Jeremiah 15:4 )

That horrible, wicked son of Hezekiah that introduced these people to this pagan idolatry.

the son of Hezekiah king of Judah, for that which he did in Jerusalem. For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how you are doing? Thou hast forsaken me, saith the LORD, you are gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with changing ( Jeremiah 15:4-6 ).

Now an interesting verse, because we know that God does not change. God does not repent. "God is not a man, that He should repent; nor the son of man, that He should change" ( Numbers 23:19 ). But we are limited in talking about God to human terminology. So we have to describe God's actions in human terms. So we are faced with the dilemma how do you describe what apparently is a change of attitude by God. It would from my end look like God has changed His attitude. Not so. God has already, always known from the beginning. God doesn't change. He knows. His foreknowledge. So from my standpoint it looks like God has changed. He has pronounced judgment is going to come. The people pray. They repent and so God forestalls the judgment. You say, "Oh, God changed." No, He always knew that He was going to forestall the judgment. He really didn't change, but it would appear that He changed but I have to describe it in human language. We don't have divine language with which to speak of God.

And I will fan them with a fan in the gates of the land; and I will bereave them of children, and I will destroy my people, since they return not from their ways. Their widows are increased to me above the sands of the seas: I have brought upon them against the mother of the young men a spoiler at noonday: I have caused him to fall upon it suddenly, and terrors upon the city. She that hath borne seven is languishing: she hath given up the ghost ( Jeremiah 15:7-9 );

Or she has died.

her sun is gone down while it was yet day: she has been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD. Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet they are all cursing me ( Jeremiah 15:9-10 ).

Of course, Jeremiah was not saying things that were very pleasant. They were being angered by what this prophet had to tell them from God. Oftentimes a true prophet of God is not a popular man. They do generate a lot... people don't want to hear the truth. People want to hear a lie. When people come in for counseling, so often they want to hear a lie. They want to hear you say, "Well, it's just all right. Go ahead and do it. God doesn't care." "Oh, you're a great counselor. Oh, love you, brother." If they come and you say, "Look man, you persist in that and you're going to hell. That's a part of the works of the flesh and we know that they who do those things will not inherit the kingdom of heaven. You better get right with God." They go out angry, cursing, kicking. "Horrible counselor. He told me the truth. I don't want to hear the truth. I want to hear pleasant words." Jeremiah was telling them the truth. They had other prophets who were telling them lies. They were popular men. Jeremiah was unpopular.

The LORD said, Verily it shall be well with the remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction ( Jeremiah 15:11 ).

Though the people are going to be destroyed, there will be a remnant that will be saved. They'll be taken captive to Babylon and they're going to do well in Babylon. Well, they did. They prospered in Babylon. In fact, the Jews were so prosperous in Babylon. They were basically farmers. But when they got into business they were fantastic. And soon they were running the best operations in all of Babylon, becoming very wealthy men. So that when they were able to go back from the Babylonian captivity, some of them were so prosperous they didn't even want to go back. "Why should we go back to that hard life in Jerusalem? We got it made here." And so a lot of them did not return because they had become so prosperous.

So God here declares that it's going to be well with the remnant though they are in captivity in the time of their affliction.

Shall iron break the northern iron and the steel? Thy substance and thy treasures will I give to the spoil without price, and that for all of your sins, even in all of your borders. And I will make you to pass with your enemies into a land which you know not: for a fire is kindled in my anger, which shall burn upon you ( Jeremiah 15:12-14 ).

He's predicting the Babylon captivity. Jeremiah responds.

O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in your long-suffering: know that for thy sake I have suffered rebuke ( Jeremiah 15:15 ).

Well, that's good. Jesus said, "Blessed are ye, when men revile you, and persecute you, and say all manner of evil against you, for My sake. Rejoice, and be exceedingly glad, for so persecuted they the prophets before you" ( Matthew 5:11-12 ). He's referring to Jeremiah. He says, "Lord, for Your name's sake, because I have spoken in Your name's sake they're persecuting me. They're rebuking me."

For thy words were found, and I did eat them; and the word was unto me the joy and rejoicing of mine heart ( Jeremiah 15:16 ):

Can you say that of God's Word? To me it is the joy and rejoicing. How I love the Word of God! How I enjoy finding beautiful truths in God's Word that minister to my spirit and my soul. It's the joy and rejoicing of my heart. Just to get into the Word and to read and study it, sort of devour it. And here's Jeremiah saying, "I found Your Word and I devoured it and it was the joy and the rejoicing of my heart."

for I am called by thy name, O LORD God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of your hand: for you have filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuses to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the LORD, If you return, then will I bring you again, and you will stand before me: and if you will take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brass wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the LORD. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the awesome ( Jeremiah 15:16-21 ).

So God's promise to His prophet. "You go out to them, they will come to you again and I'll make you like a brass wall. I will be like a brass wall around you and though they will come against you to fight against you, they will not prevail because I am with you." So God's promise of the future, His sustaining of His prophet as he speaks forth the word of the Lord in the name of the Lord.

Shall we pray.

Father, we thank You tonight for the opportunity that You have given to us to again study Your Word. O Lord, may we devour Thy Word. May it be the joy and rejoicing of our hearts that we learn of Thee and we walk according to all that You have commanded. God, help us to hearken unto Your Word and to do it. May we not be hearers only, living in deception. But may we be doers of that which is right. God, help us that in these desperate days we might become desperate before Thee and in prayer. Make of us, Lord, men of prayer, women of prayer. Men and women of Your Word. In these last days, O God, help us that we might be able to lift others from the destruction that is coming upon the earth. That they might walk with You in Your kingdom. God, use us as Your instruments to speak Your truth. In Jesus' name we pray. Amen. "

Dr. Constable's Expository Notes

The prophet’s inner struggles and Yahweh’s responses 15:10-21

This pericope contains two instances in which Jeremiah faced crushing discouragement in his ministry (Jeremiah 15:10-21). He confessed his frustration to the Lord, and the Lord responded with encouragement.

Dr. Constable's Expository Notes

The enemy from the north would be impossible to defeat, as strong as iron or bronze. What Jeremiah had been preaching would indeed come to pass.

Gill's Exposition of the Whole Bible

Shall iron break the northern iron and the steel?] Can iron break iron, especially that which comes from the north, which was harder than the common iron; or steel, the hardest of all? though the Jews were hard as iron, they could not prevail against and overcome Jeremiah, who was made an iron pillar and brasen walls against them, Jeremiah 1:18, and so these words are spoken for his comfort and encouragement: or they may respect the Jews and the Chaldeans; and the sense be, that the Jews, as mighty and as strong as they fancied themselves to be, and boasted that they were, they could not find themselves a match for the Chaldean army, which came out of the north; and may be said to be as hard as the northern iron, which came from the Chalybes, a people in the north, near Pontus, from whom steel has its name in the Latin tongue; and this sense agrees with what follows.

Henry's Complete Commentary on the Bible

      10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.   11 The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction.   12 Shall iron break the northern iron and the steel?   13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.   14 And I will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you.

      Jeremiah has now returned from his public work and retired into his closet; what passed between him and his God there we have an account of in these and the following verses, which he published afterwards, to affect the people with the weight and importance of his messages to them. Here is,

      I. The complaint which the prophet makes to God of the many discouragements he met with in his work, Jeremiah 15:10; Jeremiah 15:10.

      1. He met with a great deal of contradiction and opposition. He was a man of strife and contention to the whole land (so it might be read, rather than to the whole earth, for his business lay only in that land); both city and country quarrelled with him, and set themselves against him, and said and did all they could to thwart him. He was a peaceable man, gave no provocation to any, nor was apt to resent the provocations given him, and yet a man of strife, not a man striving, but a man striven with; he was for peace, but, when he spoke, they were for war. And, whatever they pretended, that which was the real cause of their quarrels with him was his faithfulness to God and to their souls. He showed them their sins that were working their ruin, and put them into a way to prevent that ruin, which was the greatest kindness he could do them; and yet this was it for which they were incensed against him and looked upon him as their enemy. Even the prince of peace himself was thus a man of strife, a sign spoken against, continually enduring the contradiction of sinners against himself. And the gospel of peace brings division, even to fire and sword, Matthew 10:34; Matthew 10:35; Luke 12:49; Luke 12:51. Now this made Jeremiah very uneasy, even to a degree of impatience. He cried out, Woe is me, my mother, that thou hast borne me, as if it were his mother's fault that she bore him, and he had better never have been born than be born to such an uncomfortable life; nay, he is angry that she had borne him a man of strife, as if he had been fatally determined to this by the stars that were in the ascendant at his birth. If he had any meaning of this kind, doubtless it was very much his infirmity; we rather hope it was intended for no more than a pathetic lamentation of his own case. Note, (1.) Even those who are most quiet and peaceable, if they serve God faithfully, are often made men of strife. We can but follow peace; we have the making only of one side of the bargain, and therefore can but, as much as in us lies, live peaceably. (2.) It is very uncomfortable to those who are of a peaceable disposition to live among those who are continually picking quarrels with them. (3.) Yet, if we cannot live so peaceably as we desire with our neighbours, we must not be so disturbed at it as thereby to lose the repose of our own minds and put ourselves upon the fret.

      2. He met with a great deal of contempt, contumely, and reproach. They every one of them cursed him; they branded him as a turbulent factious man, as an incendiary and a sower of discord and sedition. They ought to have blessed him, and to have blessed God for him; but they had arrived at such a pitch of enmity against God and his word that for his sake they cursed his messenger, spoke ill of him, wished ill to him, did all they could to make him odious. They all did so; he had scarcely one friend in Judah or Jerusalem that would give him a good word. Note, It is often the lot of the best of men to have the worst of characters ascribed to them. So persecuted they the prophets. But one would be apt to suspect that surely Jeremiah had given them some provocation, else he could not have lost himself thus: no, not the least: I have neither lent money nor borrowed money, have been neither creditor nor debtor; for so general is the signification of the words here. (1.) It is implied here that those who deal much in the business of this world are often involved thereby in strife and contention; meum et tuum--mine and thine are the great make-bates; lenders and borrowers sue and are sued, and great dealers often get a great deal of ill-will. (2.) it was an instance of Jeremiah's great prudence, and it is written for our learning, that, being called to be a prophet, he entangled not himself in the affairs of this life, but kept clear from them, that he might apply the more closely to the business of his profession and might not give the least shadow of suspicion that he aimed at secular advantages in it nor any occasion to his neighbours to contend with him. He put out no money, for he was no usurer, nor indeed had he any money to lend: he took up no money, for he was no purchaser, no merchant, no spendthrift. He was perfectly dead to this world and the things of it: a very little served to keep him, and we find (Jeremiah 16:2; Jeremiah 16:2) that he had neither wife nor children to keep. And yet, (3.) Though he behaved thus discreetly, and so as one would think should have gained him universal esteem, yet he lay under a general odium, through the iniquity of the times. Blessed be God, bad as things are with us, they are not so bad but that there are those with whom virtue has its praise; yet let not those who behave most prudently think it strange if they have not the respect and esteem they deserve. Marvel not, my brethren, if the world hate you.

      II. The answer which God gave to this complaint. Though there was in it a mixture of passion and infirmity, yet God graciously took cognizance of it, because it was for his sake that the prophet suffered reproach. In this answer, 1. God assures him that he should weather the storm and be made easy at last, Jeremiah 15:11; Jeremiah 15:11. Though his neighbours quarrelled with him for what he did in the discharge of his office, yet God accepted him and promised to stand by him. It is in the original expressed in the form of an oath: "If I take not care of thee, let me never be counted faithful; verily it shall go well with thy remnant, with the remainder of thy life" (for so the word signifies); "the residue of thy days shall be more comfortable to thee than those hitherto have been." Thy end shall be good; so the Chaldee reads it. Note, It is a great and sufficient support to the people of God that, how troublesome soever their way may be, it shall be well with them in their latter end, Psalms 37:37. They have still a remnant, a residue, something behind and left in reserve, which will be sufficient to counterbalance all their grievances, and the hope of it may serve to make them easy. It should seem that Jeremiah, besides the vexation that his people gave him, was uneasy at the apprehension he had of sharing largely in the public judgments which he foresaw coming; and, though he mentioned not this, God replied to his thought of it, as to Moses, Exodus 4:19. Jeremiah thought, "If my friends are thus abusive to me, what will my enemies be?" And God had thought fit to awaken in him an expectation of this kind, Jeremiah 12:5; Jeremiah 12:5. But here he quiets his mind with this promise: "Verily I will cause the enemy to entreat thee well in the time of evil, when all about thee shall be laid waste." Note, God has all men's hearts in his hand, and can turn those to favour his servants whom they were most afraid of. And the prophets of the Lord have often met with fairer and better treatment among open enemies than among those that call themselves his people. When we see trouble coming, and it looks very threatening, let us not despair, but hope in God, because it may prove better than we expect. This promise was accomplished when Nebuchadnezzar, having taken the city, charged the captain of the guard to be kind to Jeremiah, and let him have every thing he had a mind to, Jeremiah 39:11; Jeremiah 39:12. The following words, Shall iron break the northern iron, and the steel, or brass? (Jeremiah 15:12; Jeremiah 15:12), being compared with the promise of God made to Jeremiah (Jeremiah 1:18; Jeremiah 1:18), that he would make him an iron pillar and brazen walls, seem intended for his comfort. They were continually clashing with him, and were rough and hard as iron; but Jeremiah, being armed with power and courage from on high, is as northern iron, which is naturally stronger, and as steel, which is hardened by art; and therefore they shall not prevail against him; compare this with Ezekiel 2:6; Ezekiel 3:8; Ezekiel 3:9. He might the better bear their quarrelling with him when he was sure of the victory. 2. God assures him that his enemies and persecutors should be lost in the storm, should be ruined at last, and that therein the word of God in his mouth should be accomplished and he proved a true prophet, Jeremiah 15:13; Jeremiah 15:14. God here turns his speech from the prophet to the people. To them also Jeremiah 15:12; Jeremiah 15:12 may be applied: Shall iron break the northern iron, and the steel? Shall their courage and strength, and the most hardly and vigorous of their efforts, be able to contest either with the counsel of God or with the army of the Chaldeans, which are as inflexible, as invincible, as the northern iron and steel. Let them therefore hear their doom: Thy substance and thy treasure will I give to the spoil, and that without price; the spoilers shall have it gratis; it shall be to them a cheap and easy prey. Observe, The prophet was poor; he neither lent nor borrowed; he had nothing to lose, neither substance. nor treasure, and therefore the enemy will treat him well, Cantabit vacuus coram latrone viator--The traveller that has no property about him will congratulate himself when accosted by a robber. But the people that had great estates in money and land would be slain for what they had, or the enemy, finding they had much, would use them hardly, to make them confess more. And it is their own iniquity that herein corrects them: It is for all thy sins, even in all thy borders. All parts of the country, even those which lay most remote, had contributed to the national guilt, and all shall now be brought to account. Let not one tribe lay the blame upon another, but each take shame to itself: It is for all thy sins in all thy borders. Thus shall they stay at home till they see their estates ruined, and then they shall be carried into captivity, to spend the sad remains of a miserable life in slavery: "I will make thee to pass with thy enemies, who shall lead thee in triumph into a land that thou knowest not, and therefore canst expect to find no comfort in it." All this is the fruit of God's wrath: "It is a fire kindled in my anger, which shall burn upon you, and, if not extinguished in time, will burn eternally."

Spurgeon's Verse Expositions of the Bible

The Northern Iron and the Steel

by C. H. SPURGEON (1834-1892)

"Shall iron break the northern iron and the steel?" Jeremiah 15:12 .

The prophet Jeremiah was, as we saw upon a former occasion, a man of exquisitely sensitive character; not a prophet of iron, like Elijah, but nearer akin to him who was a man of sorrows and acquainted with grief. He lived in times which were peculiarly trying to him, and in addition was called to exercise an office which involved him in perpetual sorrow. He loved the people among whom he dwelt, yet was he commissioned by God to pronounce judgments upon them; this in itself was a hard task to such a nature as his. As a loving father, fearful of Eli's doom, uses the rod upon his child, but feels each stroke in his own heart far more acutely than the child does upon his back, so every threatening word which the prophet uttered lashed his own soul, and cost his heart the direst panics. He went, however, to his work with unstaggering firmness; hopeful, perhaps, that when his countrymen heard the divine threatening, they would repent of their sin, seek mercy, and find it. Surely if anything can add weight to the prophecy of the judgments of God, it is the trembling love, the anxious fear with which such a messenger as Jeremiah would deliver his warning. The deep sorrow of him who warned them ought to have driven the sinful nation to a speedier repentance; instead of which they rejected his warnings, they despised his person, and defied his God. As they thus heaped wrath upon themselves, they also increased his sorrow. He was a delicate, sensitive plant, and felt an inward shudder as he marked the tempest gathering overhead. Though a most loyal servant of his God, he was sometimes very trembling, and though he never ventured, like Jonah, to flee unto Tarshish, yet he cried in the bitterness of hie soul, "O that I had in the wilderness a lodging-place of wayfaring men; that I might leave my people, and go from them!" The Jews treated him so harshly and unjustly, that he feared they would break his heart; they smote him ae with an iron rod, and he felt like one crushed beneath their unkindness. To silence his fear, the Lord assures him that he will renew his strength. "Behold," saith he, "I have made thee this day a defenced city and an iron pillar, and brazen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the Lord, to deliver thee." Thus the Lord promised to his servant the divine support which his trials demanded He never did and never will place a man in a trying position and then leave him to perish. David dealt thus treacherously with Uriah, but the Lord acts not thus with his servants. If the rebellious seed of Israel were iron, the Lord declared that his prophet should be hardened by sustaining grace into northern iron and steel. If they beat upon him like hammers on an anvil, he should be made of such strong, enduring texture, that he should be able to resist all their blows. Iron in the olden times amongst the Israelites was very coarsely manufactured, but the best was the iron from the north. So bad was their iron generally, that an admixture of brass, which among us would be thought rather to deteriorate the hardness, was regarded as an improvement; so the Lord puts it, "Shall iron the common iron break the most firm and best prepared iron?" It cannot do so: and if the people acted like iron against Jeremiah, God would make his spirit indomitably firm, that they should no more be able to put him down than common iron could break the northern iron and the steel. That being the literal meaning, we shall draw from our text a general principle. It is a proverbial expression, no doubt, and applicable to many other matters besides that of the prophet and the Jews; it is clearly meant to show, that in order to achieve a purpose, there must be a sufficient force. The weaker cannot overcome the stronger. In a general clash the firmest will win. There must be sufficient firmness in the instrument or the work cannot be done. You cannot cut granite with a pen-knife, nor drill a hole in a rock with an auger of silk. Some forces are inadequate for the accomplishment of certain purposes. If you would break the best iron, you will be foiled if you strike it with a metal less hard. I. We shall first of all apply this proverb to the PEOPLE OF GOD INDIVIDUALLY. Shall any power be able to destroy the saints? We are sent into the world, if we are believers in Christ, like sheep in the midst of wolves, defenseless, and in danger of being devoured, yet no power on earth can destroy the chosen disciples of Christ. Weak as they are, they will tread down the strength of their foes. There are more sheep in the world now than wolves. There are parts of the world where wolves once roamed in troops where not a wolf can now be found; yet tens of thousands of sheep feed on the hillside: one would not be very bold to say that the day will come when the wolf will only be known as an extinct animal, while as long as the world lasts the sheep will continue to multiply. In the long run, the sheep has gained the victory over the wolf. And it is so with Christ's people. They appear to be weak, but there is a force about them which cannot be put down: they will overcome the ungodly yet, for the day will come when mighty truth shall prevail. God hasten that blessed and long-expected day. Till then, when persecuted we are not forsaken, when cast down we are not destroyed. Many Christians, are placed in positions where they are subject to very great temptations and persecutions; they are mocked, laughed at, ridiculed, called by evil names. Persecuted one, will you deny the faith? Are you going to put aside your colors, and relinquish the cross of Christ? If so, I can only tell you, you are not made of the same stuff as the true disciples of Jesus-Christ; for when the grace of God is in them, if the world be iron, they are northern iron and steel; they can bear all the blows which the world may possibly choose to lay upon them, and as the anvil breaks the hammers in the long run, so will they, by their patient endurance for Christ's sake, break the force of all persecution, and triumph over it. Do I speak to a young Christian, who has come up to London, and finds himself placed where he is continually ridiculed? Will you shrink in the day of trial? Do you mean to play the coward? Shall the iron break the northern iron and the steel! Let it not be so. Be strong. Quit you like men; and in the energy of the Holy Spirit, endure as seeing him that is invisible. There is no need that we should fear, for amid all dangers the love of God shall live within us as a fire unquenchable. "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" "Nay, in all these things we are more than conquerors through him that loved us." Besides persecution, we are called frequently to serve the Lord under great difficulties. There are supreme difficulties connected with the evangelisation of this city. To stand here and preach to such a congregation as this, so large and so eager for the word, is a pleasure; but every sphere of labor is not equally cheering. Some of you who go to the lodging-houses to speak, or who visit the alleys, or stand up in the low neighbourhoods to preach the word of life, I know full well find it anything but child's play to serve your Lord under such conditions. Yours is rough hedging and ditching work, with very little in it of rosewater and gentility, and very much of annoyance and disappointment. What, then, is your resolution? I trust it is this: that as much strength is needed, you will wait more than ever upon the strong One till the needed power is given you. I trust you are not of that craven spirit which shrinks at difficulty or toil. Will you give way before the labors demanded of you? Do the redeemed of the Lord consent to give London up to Satan's rule? Do they say in despair that its darkest parts cannot be enlightened? Will the church of God despair of any race or country? Will it say: "There is no converting the Romanist; there is no convincing the literate and crafty Brahmin?" Is the iron to break the northern iron and the steel? Will we not rather take a firmer grip upon Omnipotence, and draw down almighty help by the blessed vehemence of prayer? What are we at? What aileth us that we are so soon dispirited? Is the Lord's arm waxed short? The apostles never thought of defeat; they believed that the gospel could break everything in pieces that stood in its way: and they went without hesitation to the work which the Lord sent them to do. Twas theirs to dare and die; questions and forebodings were not theirs. Into the bloody jaws of death those champions of Christendom rode on with dauntless courage, and won the victory. And are we to give way under difficulties? Are we to be as reeds shaken of the wind? You, Sunday-school teacher, are you going to give up your class because the boys are unruly? You in the Ragged-school, are you thinking of closing the doors, because as yet the children have not come in great numbers, or because the young Arabs are as wild as unbroken colts? You, who stood in the corner of the street the other night to preach, did you determine never to stand up and preach again, because of the rough reception you received? O man, be of different metal from this! If God has called you to do anything, do it, if you die in doing it. To a man for whom Jesus died, no work should seem hard, no sacrifice grievous. All things are possible to those who burn with the love of God. There is nothing but what you can make a way through if you can find something harder to bore it with. Look at the Mont Cenis Tunnel, made through one of the hardest of known rocks; with a sharp tool, edged with diamond, they have pierced the heart of the Alps, and made a passage for the commerce of nations. As St. Bernard says: "Is thy work hard? set a harder resolution against it; for there is nothing so hard that it cannot be cut by something harder still." May the Spirit of God work in thee invincible resolution and unconquerable perseverance. Let not the iron break the northern iron and the steel. Under persecutions and difficulties, let God's people resolve on victory, and by faith they shall have it, for according to our faith so shall it be unto us. One of the greatest trials to which the people of God are subject, in trying to serve their Master, is non-success. The seven lean kine, as they eat up the seven fat kine, sorely try the believer's faith. Alas! our disappointments seldom come alone, but like Job's messengers, follow close upon each other's heels. When a man succeeds, he continues to succeed, as a rule; he derives encouragement from what God has already done by him, and goes from strength to strength. Probably, however, there is more grace exhibited by the Christian, who, without present success, realises the things not seen as yet, and continues still to work on. To labor is not easy, but to labor and to wait is harder far. It is a grand thing to continue patiently in well doing, confident that in the end the reward is sure. He is a man indeed who under long-continued disappointment will not

"Bate a jot Of heart or hope, but still bear up and steer Right onward."

Such a man "plucks success even from the spear-proof crest of rugged danger." The well-annealed steel within him ere long breaks in shivers the common iron which strikes him so severely. To him, to overcome by grace is glory indeed. Some of the greatest works that were ever performed by Christian people were not immediate in their results. The husbandman has waited long for the precious fruits of the earth. The question has been asked, again and again, "Watchman, what of the night?" Some, no doubt, have had to labor all their lives, and have bequeathed to their heirs the promise whose fulfillment they had not personally seen. They laid the underground courses of the temple, and others entered into their labors. You know the story of the removal of old St. Paul's by Sir Christopher Wren. A very massive piece of masonry had to be broken down, and the task, by pick and shovel, would have been a very tedious one, so the great architect prepared a battering-ram for its removal, and a large number of workmen were directed to strike with force against the wall with the ram. After several hours of labor, the wall, to all appearances, stood fast and firm. Their many strokes had been apparently lost, but the architect knew that they were gradually communicating motion to the wall, creating an agitation throughout the whole of it, and that, by-and-by, when they had continued long enough, the entire mass would come down beneath a single stroke. The workmen, no doubt, attributed the result to the one crowning concussion, but their master knew that their previous strokes had only culminated in that one tremendous blow and that all the nonresultant work had been necessary to prepare for the stroke which achieved the purpose. O Christian people, do not expect always to see the full outgrowth of your labors! Go on, serve your God, testify of his truth, tell of Jesus' love, pray for sinners, live a godly life, serve God with might and main, and if no harvest spring up to your joyous sickle, others shall follow you and reap what you have sown, and since God will be glorified, it shall be enough for you. Let no amount of nonsuccess daunt you. Be uneasy about it, but do not be discouraged; let not even this iron break the resolution of your soul; let your determination to honor Jesus be as the northern iron and the steel. I might thus enlarge, but I have so many other things to speak of, that I shall pass on. The pith of what I want to say is this: if any dear brother here, as a Christian, is put to very severe trials, he may depend upon it there is nothing that happens to him but what is common to men, and that there is grace enough to be had to enable him to bear up under all. There is no need for any one soldier of God to turn his back in the day of battle. It is not right that any one of us should consider himself doomed to be defeated. The Holy Spirit giveth power to the weak, and lifts the common warriors into the ranks of the mightiest. Fulness of grace is provided for us in Christ Jesus, and if we draw from it by faith we shall not need to fail. Let us not be slow to arm ourselves with the divine might. Let us ask the Captain of our salvation to make us as tough in the day of battle as the northern iron was beneath the blow of the common iron; that having done and suffered all, we may still stand, and none may be able to rob us of our crown. II. But we shall now make a second use of this same proverb. It is applicable to the cause of God in the world to THE CHURCH. I shall speak but little upon this, for time would fail me. What power, however like to iron, shall suffice to break the kingdom of Jesus, which is comparable to steel? We every now and then hear the babyish talk of persons who say that the gospel will die out in England that Romanism will return in all its darkness, gospel light will be extinguished, and the candle which Latimer helped to light will be blown out. Atrocious nonsense, if not partial blasphemy. If this thing were of men it would come to nought; but if it be of God, who shall overthrow it? It has sometimes happened that fear has been the father of the thing it feared: let it not be so in this case; let us not court defeat by anticipating it. As surely as the Lord liveth the end of the Romish Anti-Christ will come, and the long-expected angel shall cry with a loud voice, "Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." "Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her." Revelation 18:2 , Revelation 18:20 . Other desponding prophets foretell that infidelity will so spread through all the churches and the fabric of society, that at last we shall see this country without a gospel ministry, and perhaps, through the spread of revolutionary principles, bereft of all respect for law and order. We are to go down by way of Paris to the foulness of Sodom, and thence into Pandemonium. Brethren, let those who will believe these evil tidings, I am not greatly moved thereby; for there are eternal principles and immutable decrees which uphold my joyful hopes. Consider for a moment what is involved in these gloomy forebodings. Then the gates of hell are to prevail against the church, are they? Then Christ is to be defeated by anti-Christ, is he? Then the pleasure of the Lord is not to prosper in his hand? Who said that? Who but a lying spirit that would lay low the faith and confidence of the people of God? It is no more possible for the truth of God and the church of God to be defeated, than for God himself to be overcome in conflict. Lo! Jehovah girds his church like a buckler on his arm: this is his battle-axe; this his weapons of war; and if you can wrench from his hand the weapons of his choice, then may you lift up the shout of triumph over the Eternal himself. But it never can be, for who shall stand against the Lord and prosper? My brethren, we may well fear the crafty machinations of the church of Rome, for all the subtlety of the old serpent is within her; but with the wisdom of God to meet it, there can be no alarm. He taketh the wise in their own craftiness: there is no device nor counsel against the Lord. We may well be dismayed at the insidious attacks of scepticism; but while there remains a Holy Ghost to create and sustain faith in the world, we need not fear that the faithful will utterly cease out of the land. The thousands will still be reserved whose knees have never bowed to Baal. Infidelity and Socinianism have ready tongues, but every tongue that rises against the church in judgment she will condemn. The forges of hell are busy in fashioning new weapons with which to assail us, but the Lord will break their bows and cut their spears in sunder. They may and will defeat the dogmas of superstition, but the truths of revelation and the people who believe them they can never overthrow. The iron will never break the northern iron and the steel. The church can bear the blows of Ritualism and Infidelity, and survive them all, and be the better for them too. See what the cause of Christ is. It is truth: therein is victory. Who knows not that the truth must prevail? There is in the church of God, moreover, life, and life is a thing you cannot overcome. A dead thing may be cut in pieces, and strewn to the winds of heaven; but the life in Christ's church is that which has defied and overcome Satan a thousand times already. In the dark ages the enemy thought he had destroyed the church, but life came into the monk in his cell, and Luther shook the world. The church in England fell into a deadly slumber in the days of Whitfield and Wesley; but she was not dead, and therefore a time of awakening came. The flame burned low but the heavenly fire still lingered among the ashes, and only needed the Holy Spirit to blow upon it, and cause a hallowed conflagration. Six young men in Oxford were found guilty of meeting to pray: their offense was contagious, and soon there sprang up hundreds glorying in the same blessed crime. Earnest servants of the living God were forthcoming and no man knew whence they came; like the buds and blossoms which come forth at the bidding of spring, a people made willing in the day of God's power came forward at once. Seeing that there is life in the church of God, you can never calculate what will happen within its bounds to-morrow, for life is an unaccountable thing, and scorns the laws which bind the formal and inanimate. The statues in St. Paul's Cathedral stand fixed on their pedestals, and the renowned dead in Westminster Abbey never raise a riot; but who can tell what the living may next conceive or attempt? Men have said: "We will put down the troublesome religion of these gospellers. Build prisons enough, forge chains enough, make racks enough, concoct tortures infernal enough, slay enough victims, and stamp out the plague." But their designs have never been accomplished. They hatched the cockatrice's egg, but that which came of it died. They burnt the gospel out in Spain, did they not? And in the Low Countries they erased the memory thereof. How is it now? Has not Spain achieved her liberty at a blow? Is not also Belgium free to the preacher of the word? Not even Italy or Rome itself is safe against the obnoxious heretic. Everywhere the gospel penetrates. Even the earth helps the woman, and swallows up the flood which the dragon casts out of his mouth to drown the man child: political rulers restrain the violence of those who otherwise would slay the saints in one general massacre. It shall be so, right on through all the ages till Christ comes the iron shall not break the northern iron and the steel. Glory be to God, we have confidence in this, and in the name of God we set up our banner. This, too, is a pleasing theme; but we must leave it and pass on to another. III. We may apply the principle to a very different matter indeed THE SELF-RIGHTEOUS EFFORTS WHICH MEN MAKE FOR THEIR OWN SALVATION. We may remind them that the iron will never break the northern iron and the steel. The bonds of guilt are not to be snapped by a merely human power. Here is a man with the fetters of his transgressions about him, but "he will get them off," he says: prayer shall be his file; tears shall be the aquafortis to dissolve the metal, and his own resolutions shall, like a hammer, dash the links in fragments. But it cannot be: the iron shall never break this northern iron and the steel. Habits of sin yield not to raspings of the unregenerate resolves. You are condemned, and only Christ the Son of God can set you free from the fetters which hold you in the condenmed cell. All your efforts apart from Jesus are utterly useless. He must bring liberty you cannot emancipate yourselves. You say that you will break off the chains of evil habit. There are some you can break off, but can you alter your nature? "Can the Ethiopian change his skin, or the leopard his spots?" That were an easy task compared with a man renewing his own heart. The imaginations of the thoughts of your heart are evil, only evil, and that continually, and do what you will they will remain so. The dead cannot give themselves life: it needs superior power to hew off the fetters which hold you prisoner in the sepulcher of your natural death. Your iron can never break the northern iron and the steel which bind you to the slavery of hell. Do you think to force your way to heaven by ceremony? Do you imagine that baptism can wash away your sin, that confirmation can convey to you grace, that outward ceremonies of man's devising, or of God's instituting can deliver you from wrath? Believe no such thing; there is no potency in all these to deliver you from the bonds which hold you. The iron cannot break the northern iron and the steel. Come, sinner, with thy fetters, and day thy Christ here at the cross-foot, where Christ can break the iron at once. Come, bring thyself, chained as thou art, to him, or if thou canst not stir an inch, cry out to him! Ask him to deliver thee! He can do it. Trust in him, for trust in his precious blood and reliance upon his perfect sacrifice will make thee a free man in a moment, never to be a bondslave again. But, oh, let not thy puny strength be wasted on so futile an effort as that which aims at self-salvation; how shall weakness achieve the labor of omnipotence, or death accomplish the sublimes miracle of the Immortal? Remember the work of salvation think how great it is, how worthy of a God; and then cease utterly from all self-reliance, for it is madness and blasphemy. Where were the need of the Holy Ghost, if you could regenerate yourself? Where would there be room for a display of the power of sovereign grace, if man's will and effort could accomplish all? But I leave that topic, also, and pass on to another consideration. IV. This same text is applicable to the case of any persons who are making SELF-RELIANT EFFORTS FOR THE GOOD OF OTHERS. How painfully are we made to feel, my brethren, after every series of our special services at this Tabernacle, that we of ourselves can do nothing! How are we driven to the conclusion that it is not by might nor by power, but by the Spirit of God, and by the Spirit of God alone! Man's heart is very hard; it is like the northern iron and the steel. Our preaching we try to make it forcible, but how powerless is it of itself! The preacher seeks goodly words and illustrations; he brings forth the law of God, he gives forth threatenings in God's name; he reasons concerning judgment to come, and flinches not from declaring the eternal punishment of sin; he preaches the love of God, and the infinite mercy of Christ Jesus, and he blends all this with an affection which longs for conversion, and he prays for God's blessing; but in many many hearts there is no change, the northern iron and the steel remain unmovable. We call spirits from the vasty deep of their lost estate, but they come not at our bidding. We plead with sinners to be reconciled to God, and we beseech them as though God himself besought them by us; but they remain unreconciled; they are even the more obdurate in iniquity. The cries and tears of a Whitfield would not avail. Though all the apostles reasoned with them they would turn to them a deaf ear. Herein the best adapted means cannot break the northern iron and the steel. With some of you an instrumentality has been used which ought to have been more prolific of results. A mother's tears, to your knowledge, have been shed for you. How affectionately has she spoken to you of the Savior, whom she loves: but powerful as your mother's pleadings would be on any other point, you reject them in the matter of your soul. How would it make you gray-headed man, your father, rejoice if he might see you saved! In other matters this also would have weight with you, but it has none in this. You have had the gospel, too, some of you, put to you very, very tenderly by those whom you love best, but you are unsaved still. There could be no better means than human love sanctified and strengthened by indwelling grace; it has been strong as iron, and would have broken any ordinary heart, but it has not crushed yours, for it is hard as the northern iron and the steel. Ay, and you have been sick; you have been stretched upon the bed with fever, within a hair's breadth of hell; or you have been at sea, and escaped as with the skin of your teeth from shipwreck; but even the judgments of God have not aroused you. The iron has not broken the northern iron and the steel. This month, to some of you, there have been addresses delivered pointedly, plaintively, which should have moved a rock. I have been present at some of the meetings, when I have heard certain of our brethren speak in a way that made me inwardly say, "Surely these careless ones will yield to that." There has been much sighing and crying for your souls; and you have been spoken with personally, many of you; a kind hand has been put upon your wrist, and with tearful eye, brother and sister have looked into your face, and told you of your danger and of your remedy. Oh I if this does not save you, what will? "What shall I do unto thee?" "O Ephraim, what shall I do unto thee?" What other instrumentality can be employed? The iron will not break the northern iron and the steel. Children of God, you are driven to this, that here is a case in which you are powerless. You might as well reverse the wind, or move a star, or create a world, as soften these hardened hearts. What are you then to do? Certainly, you are to continue the effort; nothing must tempt you to relinquish it, or even to relax your zeal. If you cannot break the heart, truly it is no business of yours to do so; commit that work to him who is fully equal to the miracle, keep to your work, and fear not that the Lord will work with you. God bids you continue prayer, warning instruction, and invitation. If you knew that every soul you preached to or talked with would be lost, it were no less your duty to preach the gospel; for the duty to tell out the gospel is not influenced by our success, but is based upon the commission of Christ: "Go ye into all the world, and preach the gospel to every creature." It is not Ezekiel's duty to make the dry bones live; but whether they live or not, it is his duty to prophesy upon them. Noah was none the less a preacher of righteousness because none, save his own family, listened to his appeals and sought shelter with him in the ark. Go on with your work; but let a sense of your personal inability make you fall back upon your God. Let it keep you from one self-reliant prayer or word, much more from one self-confident sermon or address. Every time we try to do good in our own strength, the effort bears the certainty of defeat in its own bowels. You shoot pointless darts; you wield a blunted sword when you go to work for God without God. It is only when we go in God's power that we can save souls. "Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain." Lo, spiritual children are a heritage of the Lord, and the fruit of our soul's womb is his reward. Feel your weakness, my brethren, and then you shall know your strength. Go to the sinner in God's strength, and then shall you see the divine operation; but certainly not till then. What a blessing it has been to some of us at times to be made to lie very low in the dust, and see what unworthy creatures we are! I have often noticed that when God intends to give a great blessing upon my ministry, and to let me know it, he usually makes me feel as if I had rather die than dive, because I feel myself so utterly unworthy to preach his word, and am made to bemoan my wretched unfitness to be used at all by my gracious Master. Let the stone lie in the brook, and let it be rounded, and made smooth by trituration of the water it will do nothing of itself; but when it has been worn away enough by the brook, and David slings it, and smites the giant's brow, the stone cannot say, "I slew the giant by my own force;" but all men will give glory to the champion who hurled it at the giant's forehead. Yes, God will have the glory, and he will take means to prevent us from usurping it. He will make us feel that the iron cannot break the northern iron and the steel, and then he will send us forth to victory. Truly my inmost heart confesses that if one heart has been won for my Lord Jesus by me, I am less than nothing in it, and he is all in all. My soul dares not touch the glory, but loathes every thought of self-praise. He hath done it, and to him be everlasting songs. V. But now I must close time warns me to do so by remarking that this text has A VERY SOLEMN APPLICATION TO ALL THOSE WHO ARE REBELS AGAINST GOD. Men sometimes think themselves of very great consequence. I spoke with one some years ago who had professed to be a Christian, who addressed me very indignantly after some little argument, and said that ere long he intended to produce a pamphlet which would extinguish Christianity. I remember making the remark, that I dared to say that the world would hear as much about it as when a fly fell into a pail of water and was drowned, and not much more. And then he was more indignant still; but I told him I had seen many a moth dash against my gas-burner in the evening, but I had never seen the light put out, though I had seen the wretched insect fall with singed wings upon my table, to suffer for its fatal folly; and I feared that such a fate would happen to him. So rest assured it will be to you, O blasphemer of God, or hater of his Christ. Fight against God, would you? Measure your adversary, I charge you. The wax is about to wrestle with the flame: the tow is about to contend with the fire. It is too unequal a warfare. If you are wise, you will select another adversary, and not attempt to go to war with the omnipotent King, with such a puny force as yours. "Hast thou an arm like God? or canst thou thunder with a voice like him?" You may be like iron: go and break the potsherds of the earth; they are fair game for you; but do not contend against the northern iron and the steel, for these will break you. You will not be able to deprive Christ of a single atom of his glory. You may blaspheme, but even that shall, somehow or other by a holy alchemy, be turned to his glory. You cannot thwart his decrees. The great wheels of his providence grind on, and woe to him who throws himself in their track; they will surely grind him to powder. The huge Matterhorn lilts its colossal head above the clouds. Who will may speak against it; but it bows not its giant form; and no matter what of snow and sleet may dash against its ramparts, there it stands, still the same; emblem herein of the great throne of the Eternal, firm and immutable, though all the universe storm at its foot. To resist God is to strike with naked feet against a goad. "It is hard for thee to kick against the pricks." You will hurt yourself; you cannot injure him, nor change his purposes by so much as the turning of a hair. God will have his way: None shall resist his will. Everlasting and eternal are his decrees; and fast and fixed they ever must remain, though all earth and hell should unite in one great conspiracy. He thrusts a bit into the tempest's mouth, and rides upon the wings of the wind. Confusion there is none to him. Adversaries, what are they? They are utterly consumed as the stubble. But take ye heed that God come not out against you, ye who are rebels; for if he once put on the war-harness and fight against you, woe unto you! Have you not heard? Hath no one told you of the arrows of his quiver? They are sharp, heart-piercing, infallible. Sickness can shake you till every nerve shall become a road for pain to carry on its dreadful traffic. Poverty can come upon you, and want, like an armed man. Death shall strike down ail your lovers, and your acquaintances shall sink into the abyss. Let God but come forth in judgment against a man, or a people, and what can he not do? Look at the nation across the Channel, and see how God hath dealt with it. Turn to any other nation against whom his fiat has gone forth, and read the story of its overthrow. What can emperors do, and what their imperial guards, and what their novel instruments of war, and what their death-dealing machines, that were to mow down thousands in an hour? He that sitteth in the heavens doth laugh; the Lord doth have them in derision. He hath broken the bow and cut the spear in sunder; he hath burned the chariot in the fire. Contend no more against the Almighty: put back thy sword into the scabbard, and submit thyself to the inevitable; for remember, ere long, O rebel against God, he will deal with thee in another fashion than he doth now. Let that breath which is in thy nostrils go forth from thee, and where art thou then? I will quote one passage of Scripture and leave it to your thoughts. "Beware, ye that forget God" that is, the very mildest form of rebellion "Beware, ye that forget God, lest I tear you in pieces, and there be none to deliver." O may you never know what that means! Cast down your weapons. Come now, and ask for reconciliation. The ambassador of peace invites you. I point you no longer to his burning throne, but to yonder cross. See there God in human flesh bleeding, suffering, dying. Those wounds are fountains of mercy. Look to them, and you shall live. Wrath is appeased by the death of Jesus. Fury is no more in Jehovah! Trust in Jesus, the crucified, and your transgression shall be forgiven you. That precious blood shall make reconciliation: there shall be peace between you and God; but O resist no longer, for the iron cannot break the northern iron and the steel. The Lord bless you for Jesus' sake. Amen.