Jeremiah 7:3














Amend your ways, etc. See how this demand for amendment is reiterated in this chapter and throughout this prophecy. And we observe -

I. IT IS EVER SO.

1. See the Word of God. The prodigal had to come away from the far country first. John the Baptist, our Lord, and his apostles all preached repentance before pardon. The Law comes before the gospel

2. Conscience confirms the justice of this demand. We feel it to be a monstrous thing that, without any turning from sin even in purpose, there should be an expectation of God's grace.

3. Men make this same demand of those who rebel against their laws.

4. God's providence upholds this demand. The constitution of things is for the obedient and against the transgressor (cf. Butler's ' Analogy').

II. AND THE REASONS ARE BECAUSE SIN:

1. Outrages God. What order or happiness can there be in that household where the authority of the head is openly set at naught?

2. Is dogged by sorrow and death. The avenging deities were said to be shod with wool, so that their footsteps, ever following the transgressor, were not heard. It was the vision of sin and its awful issues that caused Jesus to sigh, to be troubled in spirit, and to weep; it was his agony. Now, God would save us, but cannot until we have done with wickedness.

3. Binds the soul to enmity against God. Deeds of wrong are the devil's sacraments, whereby he seals on the soul his own impress and pledges the soul to serve him. Every solitary act of sin deepens that impress and makes that pledge more irrevocable. Therefore, if the soul is to be saved, that bond must be broken.

4. Amendment in conduct is the first step towards the restoration of the soul. A man may break off ill-doing, and yet his heart be very far from right with God. Still, because every victory over sin strengthens the conscience and weakens the power of sin, its held is thus loosened upon the soul, and the work of restoration is so far advanced.

III. BUT COMPLIANCE WITH THIS MOST RIGHTEOUS DEMAND IS.

1. Often very difficult. Ask the drunkard, the impure, the worldling, the gambler, if they find it easy to break away from their besetting sins. How like a set of fiends they clamor for their wonted indulgence! "Hoc opus hic labor est."

2. But never impossible. No; for along with every Divine command goes forth the strength needed for obedience. How absurd, on mere human principles, for our Lord to bid the man with the withered hand to stretch it forth; the palsied to rise, take up his bed, and walk; and Lazarus to come forth from his tomb! But all these facts are recorded to encourage those who would turn to the Lord, but yet "are sore let and hindered." We often ask -

"Oh, how shall feeble flesh and blood
Burst through the bonds of sin?
The holy kingdom of our God,
What soul shall enter in?" And there could be but one sad answer were it not that he who gives the command gives also the needed help. Yes -

"There is a way for man to rise
To that sublime abode;
An offering and a sacrifice,
A Holy Spirit's energies,
An Advocate with God."

3. And ever blessed. (Cf. vers. 3, 7.) All those precious sentences with which the sermon on the mount opens, and which we call the Beatitudes, were addressed to those who had resolved, by God's grace, to amend their ways. Christ has no other word for them than that they are blessed, and what his Word affirms all they who have followed his leading do with grateful heart confirm. Yes, "blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."

4. But if refused, is awfully avenged. Too often it is refused. It was so here. All manner of excuse attempted, and though these "lying words" (ver. 4) were and are exposed again, the refusal is persisted in, and then "the wrath of God arises, and there is no remedy." "From all such hardness of heart and contempt of thy Holy Word and commandment, good Lord, deliver us." - C.

They will not hearken to thee.
I. INSTANCES ILLUSTRATIVE OF THE TEXT.

1. The original transgression of first parents.

2. The old world.

3. Pharaoh.

4. Jews as a nation.

II. HOW CAN THIS BE EXPLAINED AND DEFENDED?

1. Unless God did know results such as described He would be imperfect.

2. He is not the cause of the rebellion He foretells.

3. He never influences men to do wrong.

4. There are many ends to be attained by God.By speaking, though He knows men will not hearken.

(1)God exhibits His true desire for their salvation.

(2)He treats men as reasonable and responsible beings.

(3)He leaves them without excuse.Conclusion —

1. Man's free agency is his glory.

2. God's infinite goodness is undoubted.

3. Our duty is manifest — to hear, obey, believe.

4. Thus men will be finally inexcusable, having had means employed for their restoration to holiness and God.

(J. Burns, D. D.)

God has been putting into the mouth of His servant Jeremiah a varied message of reproof and counsel, of promise and blessing. The message contains equal encouragement to those who should repent, and denunciations of wrath on all who, rashly confident in external privileges, should continue to insult by the impiety of their lives. Thus, there is a close resemblance between the sermon which the prophet was instructed to deliver and those which, in our days, the ministers of God must utter. We know it to be our business, in dealing with a mixed assembly of those who make profession of religion and those who make none, to use language very similar to that which Jeremiah here employs; conjuring men that they "trust not in lying words which, cannot profit," but that they "amend their ways and their doings, lest God's anger and God's fury be poured out and burn, and there be none to quench it." Here, then, it is, that our text comes in upon us with all its startling and perplexing assertion; that losing sight of the peculiar circumstances of the Jews, we may regard the ministers of the Gospel as commanded to preach, even if beforehand assured that their preaching would be fruitless. We cannot but think, that, determining by human computation what course would be the most fraught with advantage to their hearers, preachers would reckon it best to keep silence if they were certain none would be converted by their message. It admits not of question, that men, who hear the Gospel, and give no heed to its announcements, are disadvantaged by the very circumstance of having been its auditors. Now there was actually given to Jeremiah that information, which, for the sake of argument, we have supposed imparted to ourselves. Yet he was not on this account to abstain from delivering his message. The certainty of rejection was in no degree to interfere with the duty of proclamation. Now if ineffectiveness of preaching in bringing round conversion, supposing it previously ascertained, would be no sufficient reason for abstaining from preaching, there must be ends answered by the publication of the Gospel over and above that of the gathering in of the elect people of God. The way which shall be made by the preached Word in each separate case is necessarily already known to the Omniscient, so that with God it is previously a thing of as much certainty as it afterwards can be with ourselves, who will receive and who reject the proffered salvation. The foreknowledge has no influence on the reception; it lays no constraint on the will, and it gives no bias to the will. And now, allowing only that God's foreknowledge, and not God's predestination, enters as a prerequisite into such a declaration as that made in our text, the question still remains to be examined, why God should enjoin the preaching of the Gospel in cases where He is assured that this preaching will be ineffective? We think that the grand answer to this question is to be found in the demands of that high moral government which God undoubtedly exercises over the creatures of this earth. Let it be remembered, that each amongst us lives under the moral government of God, which takes its character from the interference of Christ; that we are to be tried before the assembled universe as beings to whom was offered deliverance through a Surety; and is it not clear that, if this our last trial be conducted with that rigid justice which must characterise every procedure of God, it shall be made evident to every rank of intelligence that those that perish might have been saved; and forasmuch as they are condemned for having rejected salvation, salvation had been literally placed within their reach!

(H. Melvill, B. D.).

People
Ben, Jeremiah
Places
Egypt, Jerusalem, Shiloh, Topheth, Valley of Hinnom, Valley of Slaughter, Zion
Topics
Actions, Amend, Armies, Better, Cause, Changed, Deeds, Doings, Dwell, Hosts, Reform, Says, Thus
Outline
1. Jeremiah is sent to call to true repentance, to prevent the Jews' captivity.
8. He rejects their vain confidence,
12. by the example of Shiloh.
17. He threatens them for their idolatry.
21. He rejects the sacrifices of the disobedient.
29. He exhorts to mourn for their abominations in Tophet;
32. and the judgments for the same.

Dictionary of Bible Themes
Jeremiah 7:3

     8466   reformation

Jeremiah 7:1-11

     7756   preaching, content

Jeremiah 7:2-7

     7545   outsiders

Jeremiah 7:2-8

     8278   innocence, teaching on

Jeremiah 7:2-11

     5943   self-deception

Library
An Earnest Warning About Lukewarmness
I should judge that the church at Laodicea was once in a very fervent and healthy condition. Paul wrote a letter to it which did not claim inspiration, and therefore its loss does not render the Scriptures incomplete, for Paul may have written scores of other letters besides. Paul also mentions the church at Laodicea in his letter to the church at Colosse; he was, therefore, well acquainted with it, and as he does not utter a word of censure with regard to it, we may infer that the church was at
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

The Sinner Stripped of his Vain Pleas.
1, 2. The vanity of those pleas which sinners may secretly confide in, is so apparent that they will be ashamed at last to mention them before God.--3. Such as, that they descended from pious us parents.--4. That they had attended to the speculative part of religion.--5. That they had entertained sound notion..--6, 7. That they had expressed a zealous regard to religion, and attended the outward forms of worship with those they apprehended the purest churches.--8. That they had been free from gross
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Life of Mr. Hugh Binning.
There being a great demand for the several books that are printed under Mr. Binning's name, it was judged proper to undertake a new and correct impression of them in one volume. This being done, the publishers were much concerned to have the life of such an useful and eminent minister of Christ written, in justice to his memory, and his great services in the work of the gospel, that it might go along with this impression. We living now at so great distance from the time wherein he made a figure in
Hugh Binning—The Works of the Rev. Hugh Binning

The Valley of Hinnom.
A great part of the valley of Kedron was called also the 'Valley of Hinnom.' Jeremiah, going forth into the valley of Hinnom, went out by the gate "Hacharsith, the Sun-gate," Jeremiah 19:2; that is, the Rabbins and others being interpreters, 'by the East-gate.' For thence was the beginning of the valley of Hinnom, which, after some space, bending itself westward, ran out along the south side of the city. There is no need to repeat those very many things, which are related of this place in the Old
John Lightfoot—From the Talmud and Hebraica

The Knowledge that God Is, Combined with the Knowledge that He is to be Worshipped.
John iv. 24.--"God is a Spirit, and they that worship him must worship him in spirit and in truth." There are two common notions engraven on the hearts of all men by nature,--that God is, and that he must be worshipped, and these two live and die together, they are clear, or blotted together. According as the apprehension of God is clear, and distinct, and more deeply engraven on the soul, so is this notion of man's duty of worshipping God clear and imprinted on the soul, and whenever the actions
Hugh Binning—The Works of the Rev. Hugh Binning

The Everlasting Covenant of the Spirit
"They shall be My people, and l will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me."--JER. xxxii. 38, 40. "A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye
Andrew Murray—The Two Covenants

Whether a Vow Should Always be About a Better Good?
Objection 1: It would seem that a vow need not be always about a better good. A greater good is one that pertains to supererogation. But vows are not only about matters of supererogation, but also about matters of salvation: thus in Baptism men vow to renounce the devil and his pomps, and to keep the faith, as a gloss observes on Ps. 75:12, "Vow ye, and pay to the Lord your God"; and Jacob vowed (Gn. 28:21) that the Lord should be his God. Now this above all is necessary for salvation. Therefore
Saint Thomas Aquinas—Summa Theologica

Appendix iv. An Abstract of Jewish History from the Reign of Alexander the Great to the Accession of Herod
The political connection of the Grecian world, and, with it, the conflict with Hellenism, may be said to have connected with the victorious progress of Alexander the Great through the then known world (333 b.c.). [6326] It was not only that his destruction of the Persian empire put an end to the easy and peaceful allegiance which Judæa had owned to it for about two centuries, but that the establishment of such a vast Hellenic empire. as was the aim of Alexander, introduced a new element into
Alfred Edersheim—The Life and Times of Jesus the Messiah

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

Christian Worship,
PART I In the early days of the Gospel, while the Christians were generally poor, and when they were obliged to meet in fear of the heathen, their worship was held in private houses and sometimes in burial-places under-ground. But after a time buildings were expressly set apart for worship. It has been mentioned that in the years of quiet, between the death of Valerian and the last persecution (A D. 261-303) these churches were built much more handsomely than before, and were furnished with gold
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Some General Uses from this Useful Truth, that Christ is the Truth.
Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

First Ministry in Judæa --John's Second Testimony.
(Judæa and Ænon.) ^D John III. 22-36. ^d 22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, and went into the rural districts thereof. We find him there again in John xi. and Luke xiii.-xviii. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from
J. W. McGarvey—The Four-Fold Gospel

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

Concerning the Ministry.
Concerning the Ministry. As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Scriptures Reveal Eternal Life through Jesus Christ
John v. 39--"Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Eph. ii. 20--"And are built upon the foundation of the apostles and prophets." As in darkness there is need of a lantern without and the light of the eyes within--for neither can we see in darkness without some lamp though we have never so good eyes, nor yet see without eyes, though in never so clear a sunshine--so there is absolute need for the guiding of our feet in the dangerous
Hugh Binning—The Works of the Rev. Hugh Binning

"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

"All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver.
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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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