Jeremiah 22:8
And many nations will pass by this city and ask one another, 'Why has the LORD done such a thing to this great city?'
Sermons
A King Addressed in Mingled Promise and WarningD. Young Jeremiah 22:1-9
The Mighty Pleadings of GodS. Conway Jeremiah 22:1-10
Truth-Speaking Under DifficultiesA.F. Muir Jeremiah 22:1-23
Building in UnrighteousnessA.F. Muir Jeremiah 22:5, 7, 13, 14
Monumental JudgmentsA.F. Muir Jeremiah 22:8, 9














I. EXCEPTIONAL PENALTIES WILL ATTEND THE ABUSE OF EXCEPTIONAL PRIVILEGES.

1. As a measure justice. The position attained by Jerusalem was due not so much to its site as to its being the center of a theocracy. The foundation of its prosperity was a spiritual one. It was God's elective favor which had lifted it up above the cities of the earth. Presuming upon this, the first laws of righteousness had been violated and the whole conditions of the covenant relation ignored. This assumption of the inalienability of Divine blessings is at the root of every great apostasy. It is doubly unrighteous.

(1) As a robbing of God.

(2) As a misuse of a falsely acquired advantage and reputation.

The robbery of such things is of infinitely greater heinousness in so far as they transcend in their value merely earthly treasures, and differ from them in the terms of their acquisition. It is free grace and unrequited love that are trampled on, and the punishment must therefore be the more exemplary.

2. As a necessary precaution. Pretensions so great are apt to mislead others. People who say, "The temple of the Lord, the temple of the Lord are we," may be taken at their own estimation if no marked change takes place in their external condition. God, therefore, uses his judgment in its external signs as an index of his reprobation. Other nations than Israel have illustrated this principle in their decline and fall. The great peoples of Christendom are on their trial. There is nothing more hateful in the sight of God than a people that has outlived its religion and yet retains the profession of it. Although the chief penalties of unfaithfulness in spiritual things must be inward, external evidences will not be wanting of what has taken place. How colossal the ruin of a power that has once been Christian, and has been exalted through Divine grace for the fulfillment of pledges, which have never been redeemed (Matthew 23:37; Matthew 11:23)!

II. THE JUDGMENT OF GOD WILL BE ENDORSED BY THE VERDICT OF THE WORLD. Even the ruins of Jerusalem would be a thing to gaze at. Its desolation would be unlike any other. The epitaph of a forfeited spiritual supremacy would seem to be graven on the very stones. There is ever something unmistakable and peculiar in the condition of those who are rejected by God. Their misery is not as other misery, their ruin not as other ruin.

1. The spectacle will be self-explanatory. Not that every sin and failing of God's people would be written in earthly chronicles, but the causes of their decay would be broadly apparent. So is it with the Church from which God removes his candlestick, and the soul in whom the light has become darkness.

2. It will be morally impressive. Even in its misery the people of God will instruct the nations; and the Church of Christ will be a spectacle to angels and to men in its failures as in its successes. - M.

Do no wrong.
The meaning of the word "wrong" is, something that is twisted from the straight line. Do you say you have not done wrong? When you set yourself up as a pattern of goodness, and at the same time turn up your nose at your erring acquaintance, it leads one to think that your angelic profession may cover the filthy rags of human sin. Some people profess too much. If they would acknowledge to some fault and confess that occasionally they are common metal like everybody else, we should respect them. People who will not permit you to think that they have ever done wrong, are often very unfeeling in their dealings with a person that has "made a fool of himself." The man who feels himself to be a wrong-doer, is the most compassionately helpful to those that have fallen. When I hear anybody speaking harshly or ridiculing somebody who has done wrong and been found out, I fear that the only way to save them is for God to let them also fall into the mire of iniquity. Bear patiently with wrong-doers, and give them time to repent. Had they possessed your light, your education, your good parents and your virtuous surroundings, they might have lived a nobler life. When a man or a woman has done wrong, do not cast a stone at them; let us, if we can, lead them on to the path of right.

1. Let me urge that you do no wrong in your intentions. Let us weigh well our motives. Before doing any act, we should consider its intent, and ask ourselves, "What is my intention? Is it the glory of God, the good of man, or only my own advantage — my own indulgence?" When the intention is wholly selfish it is pretty sure to cause disappointment and misery; but when the intention is unselfish, it is likely to result in happiness both to ourselves and others.

2. It is also a matter of course that every true Christian should do no wrong in his practice. We profess much; let us seek to practise what we profess. I do not suppose that we are at present on such a high level as that shown in the spirit of the life of Christ; but let us aim at it, and though we fall, let us rise and try again. A farmer one day went to his landlord, Earl Fitzwilliam, saying, "Please, your lordship, the horses and hounds last week quite destroyed my field of wheat. The earl said "I am very sorry; how much damage do you think they did?" The farmer replied, "Well, your lordship, I don't think £50 would make it right." The earl immediately wrote out his order for £50 and handed it to the farmer, saying, "I hope it will not be so bad as you think." So they parted. Months afterwards, the same old farmer came to the hall again, and when admitted into the library, said, "Please, your lordship, I have brought back that £50." The earl exclaimed, "Why, what for?" The farmer said, "Well, because I find that the trodden field of wheat has turned out to be a better crop than any of the others. So I have brought the money back." The earl exclaimed, "This is as it should be; it is doing right between man and man." He tore up the order and wrote another, saying, "Here, my good friend, is an order for a hundred pounds; keep it by you till your eldest son is twenty-one and then give it him as a present from me, and tell him how it arose." Now I think the honest farmer sets a good example to us all No doubt the tempter whispered in the ear of his soul, "The earl will never miss that £50. Why, farmer, you don't mean to say you are going to give the morley back!" But the honest old John Bull of a farmer replied, "It would be wrong, you know, for me to keep that £50." Do no wrong to your neighbour, either in competition of business, or in your social and political relationship. Every man has a weak side to his character, and a tendency to do wrong in some direction. In other words, every man is a spiritual invalid who wants a heavenly prescription to restore him to health. Now, when your body is ill, you send for a doctor who counts your pulse and asks where your pain is, and how you feel. If you do not tell him all the truth, he does not know how to treat you. In the same way, when we are spiritually sick, we should confess all the symptoms of our sin-disease to the Great Physician of heaven. Let us be humble and honest enough to tell Him our sins.

(W. Birch.)

People
Babylonians, Coniah, David, Jehoiachin, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, Shallum
Places
Abarim, Babylon, Bashan, Gilead, Jerusalem, Lebanon
Topics
Dealt, Nations, Neighbor, Neighbour, Pass, Passed, Past, Sides, Thus, Town, Wherefore
Outline
1. He exhorts to repentance, with promises and threats.
10. The judgment of Shallum;
13. of Jehoiakim;
20. and of Coniah.

Dictionary of Bible Themes
Jeremiah 22:4-9

     1351   covenant, with David

Jeremiah 22:8-9

     8748   false religion

Library
The Life of Mr. James Mitchel.
Mr. James Mitchel[152] was educated at the university of Edinburgh, and was, with some other of his fellow-students, made master of arts anno 1656. Mr. Robert Leighton (afterwards bishop Leighton), being then principal of that college, before the degree was conferred upon them, tendered to them the national and solemn league and covenant; which covenants, upon mature deliberation, he took, finding nothing in them but a short compend of the moral law, binding to our duty towards God and towards
John Howie—Biographia Scoticana (Scots Worthies)

Columban.
THE wild districts of Ireland were occupied with convents, after the example of Patrick, and cultivated by the hard labour of the monks. The Irish convents were distinguished by their strict Christian discipline, their diligence and their zeal in the study of the Scriptures, and of science in general, as far as they had the means of acquiring it. Irish monks brought learning from Britain and Gaul, they treasured up this learning and elaborated it in the solitude of the convent, and they are said
Augustus Neander—Light in the Dark Places

"Hear the Word of the Lord, Ye Rulers of Sodom, Give Ear unto the Law of Our God, Ye People of Gomorrah,"
Isaiah i. 10, 11, &c.--"Hear the word of the Lord, ye rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah," &c. It is strange to think what mercy is mixed with the most wrath like strokes and threatenings. There is no prophet whose office and commission is only for judgment, nay, to speak the truth, it is mercy that premises threatenings. The entering of the law, both in the commands and curses, is to make sin abound, that grace may superabound, so that both rods and threatenings
Hugh Binning—The Works of the Rev. Hugh Binning

"If we Say that we have Fellowship with Him, and Walk in Darkness, we Lie,"
1 John i. 6.--"If we say that we have fellowship with him, and walk in darkness, we lie," &c. That which is the sum of religion, sincerity, and a correspondency between profession and practice, is confirmed by reason, and much strengthened by nature itself, so that religion, reason, and nature, conspire in one, to hold out the beauty and comeliness of sincerity, and to put a note and character of infamy and deformity upon all hypocrisy and deceit, especially in the matters of religion. There is
Hugh Binning—The Works of the Rev. Hugh Binning

Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation
Thomas Watson—A Body of Divinity

The Two Classes.
"Two men went up into the temple to pray."--Luke xvii. 10. I now want to speak of two classes: First, those who do not feel their need of a Saviour who have not been convinced of sin by the Spirit; and Second, those who are convinced of sin and cry, "What must I do to be saved?" All inquirers can be ranged under two heads: they have either the spirit of the Pharisee, or the spirit of the publican. If a man having the spirit of the Pharisee comes into an after-meeting, I know of no better portion
Dwight L. Moody—The Way to God and How to Find It

A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep
John Bunyan—The Works of John Bunyan Volumes 1-3

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved
Hugh Binning—The Works of the Rev. Hugh Binning

Jewish Homes
It may be safely asserted, that the grand distinction, which divided all mankind into Jews and Gentiles, was not only religious, but also social. However near the cities of the heathen to those of Israel, however frequent and close the intercourse between the two parties, no one could have entered a Jewish town or village without feeling, so to speak, in quite another world. The aspect of the streets, the building and arrangement of the houses, the municipal and religious rule, the manners and customs
Alfred Edersheim—Sketches of Jewish Social Life

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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