Thus you are to tell them: "These gods, who have made neither the heavens nor the earth, will perish from this earth and from under these heavens." Sermons
When other gods have been proved to be false, it is very important that this unlikeness of God to anything else should be established. His claim to attention and reverence is thereby held in judgment. I. IN WHAT RESPECTS JEHOVAH IN UNIQUE. 1. In idea. It is a wondrous conception - a being so great, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth. As a conception it stands alone, commands respect, and invites reverent investigation. Such goodness with such power and wisdom! 2. In pretensions. (1) He claims our sole worship; (2) our highest and holiest service is his by right, and is unworthy of him; (3) our welfare and destiny are in his hands. 3. In works. There is nothing he has claimed to be which he has not made good in his works - creation, providence, grace. II. THIS CONCEPTION OF GOD AS UNIQUE HARMONIZES WITH THE INSTINCTS OF THE HUMAN SPIRIT, AND THE TEACHINGS OF HISTORY AND NATURE. It has cast its spell over the mightiest intellects, and commanded the homage of the purest and best of men. In the worship of him whom it represents the highest longings are satisfied, and the most characteristically human sympathies and principles encouraged. The unity of nature; the mental principle that traces everything to a great First Cause; the manner in which the system of religion of which he is center and dominating principle explains this, and harmonizes the life of man with his surroundings; - are all indications that point to the same conclusion. - M. Thus shall ye say, etc. These words are written in the Chaldee tongue, whereas the rest of the prophecy is in the Hebrew: the reason whereof you shall then have, when we have first seen the occasion, coherence, and sum of the words, which is as followeth: The prophet having in the end of the last chapter threatened the Jews, and all the neighbour nations with captivity, Edom, Ammon, Moab, and the Arabians of the wilderness: in this chapter leaving out the rest he singles out the Jews, to instruct them for their demeanour and carriage in their captivity; to wit, that they should not learn the way of the heathen whither they should be carried, that they should not worship the signs of heaven, nor regard their gods of gold and silver, which could do neither evil nor good. But lest they should think that they had acquit themselves well, if they abstained from what they should see the heathen do, he tells them they must yet do more than this, they must make open profession against their gods; they must proclaim against their idolatry and false worship; and therefore in the middle of the exhortation, he interlaceth these words in the Chaldee tongue, "Thus shall ye say," etc. These words then contain a proclamation, which the Jews are enjoined from God to make against the gods of the Gentiles, when they should be carried captive to Babylon, wherein are to be considered two things — I. THE PROCLAIMING ITSELF. II. THE SUM OF THE PROCLAMATION. The proclaiming in these words, "Thus shall ye say unto them." Here are three things — 1. The persons who, namely, Ye Jews, who are the worshippers of the living God; ye captive Jews, carried out of your own land, and living as slaves and vassals under your proud lords the Babylonians; "Ye shall say unto them." 2. The persons to whom, namely, your lordly masters of Babylon. 3. The manner how; "thus," that is, not in cryptic, or mystical terms, or in your own Hebrew mutterings, a language which they understand not, but in the vulgar tongue of Babylon. 4. In the sum of the proclamation are two things contained —(1) A description of false gods in these words, "The gods which made not the heavens and the earth."(2) Their doom in these words, "They shall perish from the earth and from these heavens. () The gods that have not made the heavens and the earth, even they shall perish. I. THE NECESSARY AND UNIFORM EFFECTS OF IDOLATRY, of the worship of "the gods who have not made the heavens and the earth"; and if the fact is granted, which I believe not to be questioned, that this has been the universal practice of pagans, I ask no other principle to enable me to spread before you a scene of dark and pitiable wretchedness, which must excite our commiseration. 1. Where there is idolatry there is no God. All the wants you feel, and which God only can supply, they feel too. You take your wants to God; they take theirs to an idol; and an idol is nothing. You go to the fountain of living water; they, to broken cisterns. They apply parched lips to an empty vessel; they are hungry, and they dream they eat; they awake, and are not satisfied. 2. Where there is idolatry, there are no morals. The true foundation of morals is the will of God. That will is holy, because He is holy; and a holy God being known, His will is known also to be such. There is no knowledge of morals but where there is a knowledge of God; and there is no sanction of them. It is true, that in countries where God is known we may find morals without immediate reference to God and His will. The conduct may be correct out of regard to public opinion and character; but this public opinion as to morals is created by the acknowledged fact, that there is a God that hateth iniquity; and this acknowledgment is produced by the knowledge of His will. From idolatry no morality can issue, because there is no superior will in its favour. Vice meets no check from conscience, none from fear, none from a superior Being watching every act of man, and registering it for judgment. To be like the "gods who have not made the heavens and the earth," is to be unfit for the society of men. The worshippers of idols "are filled with all unrighteousness." This is the language of inspiration and of history. 3. Where there is idolatry there is a fatal mistake on the subject of religion. True religion, indeed, there is not, nor indeed can be. Idolatry and superstition are not, therefore, as they have sometimes been represented, only different means of accomplishing the same end, giving men the control and benefits of religion, though by a different process. This, I fear, has been a too common notion: The same principles of piety have been supposed to be expressed by the worship of God and of idols; and he who has returned from an idol-temple has been regarded as bearing away with him to his home and to his business, a conscience as satisfied, a spirit as refreshed and comforted, as he who departs from beholding the power and glory of God in the sanctuary. What corrective control can be expected except that which results from the presence of a God of purity, of one who hateth iniquity, and who will everlastingly punish it? 4. Idolatry is inconsistent with religious comfort. For polytheism admits no providence. It peoples heaven with gods who war with each other, and each other's worshippers. There is no superintending mind in that heaven, no common plan, no regular discipline; and there can be no trust. 5. Where there is idolatry, there is no hope. II. IN WHAT ITS REMEDY LIES. 1. Consider the means which human wisdom, resting only upon human resources, has proposed to adopt in order to raise the condition of the barbarous or semi-civilised pagan nations of the earth. Hope has rested —(1) On forms of government. As these improve, and the principles of right and power are better understood, the moral and civil condition of nations is expected to advance. The best forms are vain, where public virtue is wanting; public virtue is the sum of private virtue; and that is the product only of a true and efficient religion. But good government supposes laws; and —(2) From laws the effect has been hoped. Consider then the operation of laws without religion. Allow that you introduce principles of right and wrong between men, restrain violence, correct fraud, establish order. Suppose all this to be done: Can the institutions of law reach the thought? Can the security of law give peace to the conscience? Can human judicature absolve from guilt?(3) But these evils have been traced to ignorance and the revival and diffusion of science have been depended upon as the means of improving the moral condition of the pagan world. There is no moral influence in science, merely as such: It may be an instrument either of good or of evil; but is in itself, and that from its very nature, indifferent. It is an instrument, however, which, if a good agent does not seize, an evil one will; and he who sends the light of knowledge, and consequently power, among the heathen, is bound to send with it that higher science, and those principles of religious fear and hope, by which only it can be employed to moral and beneficial purposes. 2. Where, then, is the remedy? It is in the Gospel of the grace of God. There the deep and pressing want of the world is met. III. CONSIDER HOW FAR IT LIES WITH US TO APPLY IT. It will not be difficult to show, both that it is laid upon us to contribute with all our power to the moral improvement of the world; and that Christian missions are the means appointed for this purpose, which have the authentication of Divine authority. 1. They unquestionably accord with the standing rule of the Divine government, to help man by man. 2. This is still farther confirmed, by a fact of no small importance in determining our duties on this subject. No nation, lapsed from the light and knowledge of religion, has ever regained it, while left to itself. On the contrary, we see a constant sinking. 3. The Christian ministry is the means Divinely appointed for this purpose. () () I. GOD EXPECTS FROM US THAT WE SHOULD ACKNOWLEDGE BEFORE MEN OUR FAITH AND BELIEF IN HIM UPON ALL PROPER OCCASIONS; and that upon no pretence, and for the fear of no inconvenience and danger, we should deny Him, and act against our conscience.II. IT IS THE DUTY OF EVERYONE TO PROMOTE VIRTUE AND RELIGION IN OTHERS TO THE UTMOST OF HIS POWER. If our desires to do this be earnest, and our behaviour be upright, we shall in some measure succeed; for goodness is of its own nature communicative, and it commands love and respect, and on both accounts it will have some weight and influence. III. THE WORDS OF THE TEXT ARE DIRECTED TO AN UNHAPPY PEOPLE, stripped of their possessions, surviving the destruction of their fellow citizens, cast out of their own land, carried into captivity by their proud conquerors, and seemingly forsaken of God. These persons are exhorted to make profession of their faith, and to hold fast their religion. If we apply this direction to ourselves, we may learn that we ought in time of affliction to honour God, and submit to the dispensations of His providence. By this behaviour we both recommend ourselves to God's favour, and do signal service to religion. IV. The next observation arising from the text is, THAT GOD MAY BE KNOWN BY HIS WORKS, and that the human understanding may discover, upon a serious and careful examination, that there is one God, Maker and Governor of the universe; that all other gods beside Him are gods which made not the heavens and the earth, that is, no gods in reality. V. The words of the text are a most illustrious and remarkable prophecy, THAT THE GODS OF THE GENTILES WHO WERE THEN ADORED SHOULD ENTIRELY PERISH AND CONSEQUENTLY THAT THE HONOUR WHICH HAD BEEN PAID TO THEM SHOULD BE GIVEN TO GOD ALONE. 1. It was a time when the knowledge of the true God was confined to very narrow bounds, and His dominion was almost become invisible. Upon many accounts, then, and according to human probability, it seemed mere to be expected that the Jews together with their religion should perish, than that the Gentiles should forsake their idolatry. 2. Concerning the accomplishment of the prophecy, we may observe that it hath been in a great measure manifested. For the gods of the Gentiles so often mentioned in sacred and profane history, the gods of Europe and Asia, of Greece and Italy, the gods of Babylon, and of all the nations surrounding the Jews, and with which the Jews were so often concerned, have entirely perished. This great event hath been produced by the Gospel: (1)By the preaching of the apostles;(2)At the time of Constantine; and,(3)A few ages afterwards.3. But the descriptions which the prophets have made of this revolution are so magnificent, that they seem not yet to have received a total completion. It is generally and justly supposed that a more glorious age shall come; when the Jews shall be converted, and the fulness of the Gentiles shall flow into the Church, and the kingdoms of the earth shall be the kingdom of Christ. () Wearied out by the ingratitude and impenitence of the Jews, God was about to deliver them into the hands of their enemies. They were to pass many years in a country of idolaters; and the danger was considerable, that they would forget the true God, and join themselves to the worshippers of a false. It is to guard them against this danger that they are thus addressed by the Lord, in the beginning of the chapter — "Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them." The prophet then proceeds to show the utter vanity of idolatry, by exposing what we may call the manufacture of the worshipped images. But it was not enough that the Jews should be fortified in the true religion, and thus prepared to remain faithful when cast amongst idolaters; God would not be satisfied with the silent testimony against error which would thus be borne by their conduct, if they steadfastly adhered to what He had revealed and required. Associated with those who knew not God, and who gave to idols the honour due unto His name, it would behove them to be preachers of truth, and to endeavour to win the heathen from their debasing superstitions. Accordingly, in our text, God puts into their mouths the message they should deliver. Now, if ever peculiar circumstances might have been pleaded in apology for not striving to expose error, and instruct the ignorant, those of a captive people might, we think, have presented the excuse. The Jews might have reasoned that, dependent as they were upon imperious conquerors, whom it would be easy to provoke to oppression and to violence, they should not act with the wisdom which they were bound to exhibit, if they in the least degree interfered with the national religion. It would be a great thing, they might have said, if the Babylonians allowed them to worship God after the manner of their fathers, and did not require them to conform to idolatry; but if, not satisfied with this, they were to denounce the reigning superstitions, and strive to overthrow the religion of the State, what was to be expected, but that persecution would be substituted for toleration, and that in endeavouring to show others their errors they should altogether lose their own religious privileges? And yet such excuses, however specious, would not have been valid. We seem bound to gather from this, that whatever our circumstances, we should consider ourselves charged with a message from God. But we go on to observe in respect of the proclamation with which the Jews are thus charged, that though its delivery, under their circumstances, demanded great boldness, the terms in which it is expressed are those least likely to give offence. We are as much taught to use circumspection in our mode of reproof, as to avoid flinching from the duty because of the difficulties which may attend its performance. There is nothing of invective, nothing of bitter declamation, in the words whose utterance God enjoins. They undeniably condemn the superstitions of the Chaldeans, but only indirectly, by way of inference rather than of assertion. And it is very observable, as furnishing a guide to ourselves when dealing with men in error, that the attack on the Babylonians is to be made through principles acknowledged by themselves, and not through others which might not be admitted. The Babylonians would be supposed to concede that the creation proved Divinity; and it was with the principle thus conceded, and not with one which they would be likely to dispute, that the Jews were to strive to win them from idolatry. If the Babylonians once allowed its due weight to the principle, that the true God must be the Creator, it would be easy to prove to them that their idols had no claim to the being Divine, and then gradually to conduct them to the truth, that the Jehovah of Israel ought alone to be worshipped; and therefore are the captives commissioned to utter a proclamation involving no principles, so to speak, but those of natural religion; just as Paul, when preaching at Athens, employed the Grecian altars as his weapons of assault upon Grecian superstitions. But now we must look a little at the truth involved in the proclamation — the truth that Divinity was to be proved from creation. The true God, you observe, is "the God that made the heavens and the earth." The stress is laid on the fact of creation; and we will endeavour to show you why it is laid there. How came matter into existence? Who made the matter out of which all other things are made? Here is the Divine act; and this is the act of creation. No power short of infinite could have made the material, if any could have afterwards wrought it into the worlds. Give an angel the material, and, for anything I know, he might work it into the wing or the flower; but to make the material, and then work it into the exquisite forms, this is beyond any angel; before Him who can do this, I fall prostrate as God. But we have still, in conclusion, to consider our text in the light of a prophecy, and to examine what grounds we have for expecting its literal accomplishment. It was a bold prophecy, as originally uttered, and there seemed no likelihood of its ever being fulfilled. With the exception of a solitary people, and that people now exiles and captives, all the inhabitants of the earth then worshipped false gods. Who could have expected so stupendous a revolution as was predicted by our text — the downfall of heathenism over the whole habitable globe? Yet already a vast advance has been made towards so glorious a consummation. Where now is Bel, the god of Babylon, and Nisroch the god of Assyria? Where now are Baal and Ashtaroth, the gods of the Zidonians? Where now is the Dagon of the Philistines, the Chemosh of the Moabites, the Milcom of the Ammonites? Or if you pass from scriptural records to profane, where now are the thousand deities of Greece and of Rome — those whose praises were hymned by the most melodious of poets, whose praise was renowned on continents and islands, to whom the great and the mean, kings and warriors, sages and servants, conspired to do honour? Hath it not come true of all these, that they have perished from the earth and from under the heavens? They made not the earth, neither were the heavens the work of their hands; and wanting the distinguishing mark of Divinity, creative energy, it mattered nothing that millions were their worshippers, that philosophers were ready to uphold their pretensions, and armies to defend their temples. The true God rose in His jealousy, and with the breath of His indignation He scattered the idols, so that their very names have vanished from the territories once crowded with their shrines. And what has been thus already done, is our warrant that the text shall be accomplished to the letter. False gods, they shall perish; false principles, they shall perish. False gods, they may have been honoured in the fairest provinces of this globe, where the sky is the most brilliant, and the foliage the richest, and the waters the most sparkling; but they spread not out that sky, and they pencilled not that foliage, and they poured not forth those waters; and therefore shall they make their grave with the Jupiter, and the Apollo, and the Minerva — known now only in classic story, and swept from classic land. They shall perish from the earth, and from under these heavens. False principles of a vain philosophy — principles which would substitute reason for revelation, and ascribe to man independence and moral strength — these may have their admirers and defenders; but these cannot conduct to immortality, these cannot effect a new creation, these cannot build us a home beyond the grave, and throw open to us new heavens and a new earth; and, therefore, unable to create, they too shall perish, and the world be willing to take salvation without money and without price. I require you to try principles as the Babylonians were to try deities — by their power of creating. If there be nothing in a religious system to renew human nature, to remould the dispositions, and so to alter a man that old things shall pass away, the system is inadequate to our necessities, and that too, because void of creative energy, and therefore leaving us in our feebleness and in our corruption; and every such system shall consequently perish.()
People Jacob, Jeremiah, TarshishPlaces Tarshish, Uphaz, ZionTopics Cut, Gods, Heavens, Perish, ThusOutline 1. The unequal comparison of God and idols.
17. The prophet exhorts to flee from the calamity to come.
19. He laments the spoil of the tabernacle by foolish pastors.
23. He makes an humble supplication.
Dictionary of Bible Themes Jeremiah 10:11 5374 languages Jeremiah 10:11-13 1325 God, the Creator Library May 16. "It is not in Man that Walketh to Direct his Steps" (Jer. x. 23).
"It is not in man that walketh to direct his steps" (Jer. x. 23). United to Jesus Christ as your Redeemer, you are accepted in the Beloved. He does not merely take my place as a man and settle my debts. He does that and more. He comes to give a perfect ideal of what a man should be. He is the model man, not for us to copy, for that would only bring discouragement and utter failure; but He will come and copy Himself in us. If Christ lives in me, I am another Christ. I am not like Him, but I have the …
Rev. A. B. Simpson—Days of Heaven Upon Earth Possessing and Possessed
'The portion of Jacob is not like them--for He is the former of all things: and Israel is the tribe of His inheritance. The Lord of Hosts is His name.'--JER. x. 16, R.V. Here we have set forth a reciprocal possession. We possess God, He possesses us. We are His inheritance, He is our portion. I am His; He is mine. This mutual ownership is the very living centre of all religion. Without it there is no relation of any depth between God and us. How much profounder such a conception is than the shallow …
Alexander Maclaren—Expositions of Holy Scripture An Instructive Truth
"O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps."--Jeremiah 10:23. This declaration follows after Jeremiah's lamentation over the Lord's ancient people, who were about to be carried captive into Babylon. The prophet speaks of a fact that was well known to him. It is always well, brethren, to know the truth, and to know it so certainly that you are able to remember it just when you most need it. There are some people, who are very much like …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 50: 1904 Dwight -- the Sovereignty of God
Timothy Dwight was born at Northampton, Massachusetts, in 1752. He graduated from Yale in 1769, served as chaplain in the army during the Revolutionary War and was chosen president of his university in 1795. He died, after holding that office for twelve years, in 1817. Lyman Beecher, who attributed his conversion to him, says: "He was of noble form, with a noble head and body, and had one of the sweetest smiles that ever you saw. When I heard him preach on 'the harvest is passed, the summer is ended, …
Grenville Kleiser—The world's great sermons, Volume 3 Of the Exercises of a Religious Man
The life of a Christian ought to be adorned with all virtues, that he may be inwardly what he outwardly appeareth unto men. And verily it should be yet better within than without, for God is a discerner of our heart, Whom we must reverence with all our hearts wheresoever we are, and walk pure in His presence as do the angels. We ought daily to renew our vows, and to kindle our hearts to zeal, as if each day were the first day of our conversion, and to say, "Help me, O God, in my good resolutions, …
Thomas A Kempis—Imitation of Christ Of Hiding Our Grace under the Guard of Humility
"My Son, it is better and safer for thee to hide the grace of devotion, and not to lift thyself up on high, nor to speak much thereof, nor to value it greatly; but rather to despise thyself, and to fear as though this grace were given to one unworthy thereof. Nor must thou depend too much upon this feeling, for it can very quickly be turned into its opposite. Think when thou art in a state of grace how miserable and poor thou art wont to be without grace. Nor is there advance in spiritual life …
Thomas A Kempis—Imitation of Christ A Wise Desire
I remember once going to a chapel where this happened to be the text, and the good man who occupied the pulpit was more than a little of an Arminian. Therefore, when he commenced, he said, "This passage refers entirely to our temporal inheritance. It has nothing whatever to do with our everlasting destiny: for," said he, "We do not want Christ to choose for us in the matter of heaven or hell. It is so plain and easy that every man who has a grain of common sense will choose heaven; and any person …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855 "And Hereby we do Know that we Know Him, if we Keep his Commandments. "
1 John ii. 3.--"And hereby we do know that we know him, if we keep his commandments." This age pretends to much knowledge beyond former ages, knowledge, I say, not only in other natural arts and sciences, but especially in religion. Whether there be any great advancement in other knowledge, and improvement of that which was, to a further extent and clearness, I cannot judge, but I believe there is not much of it in this nation, nor do we so much pretend to it. But, we talk of the enlargements of …
Hugh Binning—The Works of the Rev. Hugh Binning "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 How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon …
Lewis Bayly—The Practice of Piety "For if Ye Live after the Flesh, Ye Shall Die; but if Ye through the Spirit do Mortify the Deeds of the Body, Ye Shall Live.
Rom. viii. s 13, 14.--"For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." The life and being of many things consists in union,--separate them, and they remain not the same, or they lose their virtue. It is much more thus in Christianity, the power and life of it consists in the union of these things that God hath conjoined, so that if any man pretend to …
Hugh Binning—The Works of the Rev. Hugh Binning The Creation
Q-7: WHAT ARE THE DECREES OF GOD? A: The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever shall come to pass. I have already spoken something concerning the decrees of God under the attribute of his immutability. God is unchangeable in his essence, and he-is unchangeable in his decrees; his counsel shall stand. He decrees the issue of all things, and carries them on to their accomplishment by his providence; I …
Thomas Watson—A Body of Divinity God's Sovereignty and Prayer
"If we ask anything according to His will, He heareth us" (1 John 5:14). Throughout this book it has been our chief aim to exalt the Creator and abase the creature. The well-nigh universal tendency now, is to magnify man and dishonour and degrade God. On every hand it will be found that, when spiritual things are under discussion, the human side and element is pressed and stressed, and the Divine side, if not altogether ignored, is relegated to the background. This holds true of very much of the …
Arthur W. Pink—The Sovereignty of God 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 Links Jeremiah 10:11 NIV
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