Jeremiah 4:28 Sermons: For this the earth will mourn, and the heavens above be black; because I have spoken it, I have purposed it, and I have not relented, neither will I turn back from it."

◄ Jeremiah 4:28 ►

Therefore the earth will mourn and the heavens above will grow dark. I have spoken, I have planned, and I will not relent or turn back."

Sermons

The Proclamation of Woe	S. Conway	Jeremiah 4:5-31
The Fellowship of Christ's Sufferings	S. Conway	Jeremiah 4:19-30
A Surely Coming Confession Compelling a Present Serious Question	S. Conway	Jeremiah 4:20, 30

Pulpit Commentary Homiletics

A Threatened Return From Cosmos To Chaos

Jeremiah 4:23-27

D. Young

It is impossible to read this passage without having the first chapter of Genesis brought to mind. Moreover, it was intended that it should be brought to mind. In Genesis 1. we have the brief, sublime description, impossible to forget, of the advance from chaos to cosmos. Here in Jeremiah we have a very sad and suggestive indication of possible return from cosmos to chaos. These two words, it will be admitted, are often used very loosely. Particularly is this true of the latter. We talk of things having got into a chaotic condition, when if such really were so, it would be a very terrible condition indeed. For what is chaos? It is the state indicated at the very beginning of the Scriptures, the state out of which God fashioned what we call the cosmos or the world. Bear in mind that the creation described in Genesis is not the making of something out of nothing, but the fashioning of formless, empty matter into an orderly collection of appropriate parts and beyond that an innumerable array of living, active organisms. "The earth was without form and void." Strictly speaking, the earth spoken of in Genesis was as yet an ideal thing. "And darkness was on the face of the abyss." As the writer of the narrative conceived it, there stretched out from the formless, empty earth an impenetrable, rayless depth of space. This is chaos, where there is no ray of light, not even the slightest beginning of order, not even the smallest seed of life. But with the moving of God's breath upon the face of the water cosmos begins. Light comes; and then day and night are defined, and heaven and earth, and so on through the familiar procession of God's wonderful works, till cosmos gets its terrestrial crown in the fashioning of man. It is worth while for all who would rejoice in the works and ways of God to get a clear notion of the difference between chaos and cosmos. Then bearing this difference in mind, WHAT A TERRIBLE PROSPECT JEREMIAH HINTS AT IN THIS PASSAGE! Just by the profit and glory of the ascent from chaos to cosmos in Genesis do we measure the loss and shame of the descent from cosmos to chaos in Jeremiah. It is earth we see, with the men and women, the domestic and social bends, city and country, all occupations of mankind, all that is highest in human attainments; and this aggregation, which comes from man's toiling development of the cosmical elements presented to him, is seen sliding back to chaos again. There can be no mistake about it. Mark, it is not what the prophet hears, but what he sees. "I beheld' is repeated. And looking out he sees not the accustomed scene of life and activity, but the earth without form and void. He looks for the heavens where dwell the sun by day and moon and stars by night, but there is no light of any sort. The mountains and hills, which always were so significant of strength and grandeur to the Hebrew imagination, show signs of being moved away. No man could be seen. There are several words in Hebrew all rendered by the English word "man," but Jeremiah's word here is the same with that in Genesis 1:26. Then, moreover, all the birds of the heaven fly away. Other inhabited and cultivated places have become as the wilderness, but not as an uninhabited wilderness. Note Isaiah 14:23: Babylon is there described as being made a possession for the bittern. Thus it is indeed desolated, but evidently the birds do not fly away from it. Here, however, even the birds, which so easily flit from place to place, disappear as if they had no hope of making in this place their nests and finding in it their sustenance. Thus every detail points to the chance, the possibility, of Chaos resuming his ancient reign. But now observe - THERE IS AN ARREST BEFORE SUCH A DEPLORABLE CONSUMMATION. "I will not make a full end." Man the individual and men the social community may slide a long way towards destruction, may be as it were on the brink, without a remedy; and yet God can so act as to arrest, restore, and consolidate anew, with such internal purity and coherency as will defy further lapse. Note the full significance of the use of the word κόσμος in the Greek Testament. It was into the κόμος that the true Light came. John's great directing word to his disciples as he saw Jesus coming to him was, "Behold the Lamb of God, which taketh away the sin of the κόσμος." Where all should be perfect order, vigorous life, and exuberant fruitfulness, there is discord, contradiction; everything jars, and there is a never-intermitting groan of pain. All this Jesus can take away, and must take away. It is through him that whatever promises and hopes lie in ver. 27 are to be carried into effect. This whole passage, therefore, suggests an aspect in which the need of Christ's work and the reality of it may be very profitably considered. - Y.

Biblical Illustrator

Suddenly are my tents spoiled, and my curtains in a moment.

Jeremiah 4:20

Sudden sorrow

Jeremiah was describing the havoc of war, a war which was devastating his country and bringing untold miseries upon the people. How grateful we ought to be that war is not raging in our own land. Blessed be the Lord, who has given centuries of peace to the fertile hills and valleys of His chosen isle. There are, however, in this land, and in all lands, whether at war or peace, many calamities which come suddenly upon the sons of men, concerning which they may bitterly lament, "How suddenly are my tents spoiled and my curtains in a moment." This world at its best is not our rest. There is nothing settled below the moon. We call this terra firma, but there is nothing firm upon it; it is tossed to and fro like a troubled sea evermore. We are never for any long time in one stay; change is perpetually operating. Nothing is sure but that which is Divine; nothing is abiding except that which cometh down from heaven.

I. A SUDDEN SPOILING HAPPENS TO HUMAN RIGHTEOUSNESS.

1. Let us look at the history of human righteousness, and begin in the garden of Eden, and lament the fall. Adam in his perfection could not maintain his righteousness, how can you and I, who are imperfect from the very birth, hope to do so?

2. A second instance of this very commonly occurs in the failure of the moralist's resolutions. See yonder young people, tutored from their childhood in everything that is good: their character is excellent and admirable, but will it so abide? Will not the enemy despoil their tents?

3. Another liability of human righteousness is one which I must not call a calamity, seeing it is the commencement of the greatest blessing: I mean when the Spirit of God comes to deal with human righteousness, by way of illumination and conviction. Here we can speak of what we know experimentally. How beautiful our righteousness is, and how it flourishes like a comely flower till the Spirit of God blows upon it, and then it withers quite away, like the grass in the hot sirocco. The first lesson of the Holy Ghost to the heart is to lay bare its deceivableness, and to uncover before us its loathsomeness, where we thought that everything was true and acceptable. I would ask all who are under conviction of sin to answer this question, "When thou art spoiled, what wilt thou do?" May you reply, "We know what we will do. We will flee from self to Jesus. Our precious things are removed, and our choice treasure is taken from us; therefore do we take the Lord Jesus to be our all in all."

4. But there will come to all human righteousness one other time of spoiling, if neither of those should happen which I have mentioned before. Remorse will come, and that very probably in the hour of death, if not before.

II. The words of our text are exceedingly applicable to THE SPOILING OF ALL EARTHLY COMFORTS.

1. Sudden destruction to all our earthly comforts is common to all sorts of men. It may happen to the best as well as to the worst. As darts the hawk upon its prey, so does affliction fall upon the unsuspecting sons of Adam. As the earthquake on a sudden overthrows a city, so does adversity shake the estate of mortals.

2. Sudden trial comes in various forms. Here below nothing is certain but universal uncertainty. One way or another, God knoweth how to bring the rod home to us, and to make us smart till we cry out, "How suddenly are my tents spoiled, and my curtains in a moment."

3. Now this might well be expected. Do we wonder when we are suddenly deprived of our earthly comforts? Are they not fleeting things? When they came to us did we receive a lease of them, or were we promised that they should last forever? All that we possess here below is God's property; He has only loaned it out to us, and what He lends He has a right to take back again. We hold our possessions and our friends, not upon freehold, but upon lease terminable at the Supreme Owner's option; do you wonder when the holding ceases?

4. Since these calamities may be expected, let us be prepared for them. "How?" say you. Why, by holding all earthly things loosely; by having them as though you had them not; by looking at them as fleeting, and never expecting them to abide with you.

5. Let us take care to make good use of our comforts while we possess them. Since they hastily fly by us, let us catch them on the wing, and diligently employ them for God's glory. Let us commit our all to the custody of God, who is our all in all. Such a blessed thing is faith in God that if the believer should lose everything he possesses here below he would have small cause for sorrow so long as he kept his faith.

6. But let us solemnly remind you that in times when we meet with sudden calamity God is putting you to the test, and trying the love and faith of those who profess to be His people. "When thou art spoiled, what writ thou do?" You thought you loved God: do you love Him now? You said He was your Father, but that was when He kissed you; is He your Father now that He chastens you?

III. There may come A SUDDEN SPOILING OF LIFE ITSELF. In a moment prostrated by disease and brought to death's door, frail man may well cry out, How suddenly are my tents spoiled, and my curtains in a moment!"

1. It is by no means unusual for men to die on a sudden.

2. Not one man or woman here has a guarantee that he or she shall live till tomorrow. It is almost a misuse of language to talk about life insurance, for we cannot insure our lives; they must forever remain uninsured as to their continuance here. "When thou art spoiled, what wilt thou do?" When on a sudden the curtains of our tent shall rend in twain, and the tent pole shall be snapped, and the body shall lie a desolate ruin, what shall we then do? I will tell you what some of us know that we shall do. We know that when the earthly house of this tabernacle is dissolved we have a building of God, a house not made with hands, eternal in the heavens. As poor, guilty sinners we have fled to Christ for refuge, and He is ours, and we know that He will surely keep what we have committed to Him until that day: therefore are we not afraid of all that the spoilers can do. We are not afraid of the spoiler; but, O worldling, when thou art spoiled, what wilt thou do?

( C. H. Spurgeon.)

The wailing of the bereaved

I. Our first sorrowful theme is SUDDEN BEREAVEMENTS. Alas! alas! how soon may we be childless; how soon may we be widowed of the dearest objects of our affections! Ah! this were a sad world indeed, if the ties of kindred, of affection, and of friendship all be snapped; and yet it is such a world that they must be sundered, and may be divided at any moment.

1. Let us learn to sit loose by our dearest friends that we have on earth. Let us love them — love them we may, love them we should — but let us always learn to love them as dying things. Oh, build not thy nest on any of these trees, for they are all marked for the axe. See thou the disease of mortality on every cheek, and write not "eternal" upon the creature of an hour.

2. Take care that thou puttest all thy dear ones into God's hand. Thou hast put thy soul there, put them there. Thou canst trust them for temporals for thyself, trust thy jewels with Him. Feel that they are not thine own, but that they are God's loans to thee; loans which may be recalled at any moment — precious benisons of heaven, not entailed upon thee, but of which thou art but a tenant at will.

3. Further, you who are blessed with wife and children and friends, take care that you bless God for them. Sing a song of praise to God who hath blessed you so much more than others.

4. And then permit me to remind you that if these sudden bereavements may come, and there may be a dark chamber in any house in a moment, and the coffin may be in any one of our habitations, let us so act to our kinsfolk and relatives as though we knew they were soon about to die.

II. SUDDEN DEATH, AS WE VIEW IT MORE PARTICULARLY IN RELATION TO OURSELVES. There are a thousand gates to death. How many there be who have fallen dead in the streets! How many sitting in their own homes! Well, our turn must come. Perhaps we shall die falling asleep in our beds after long sickness, but probably we shall be suddenly called in such an hour as we think not to face the realities of eternity. Well, if it be so, if there be a thousand gates to death, if all means and any means may be sufficient to stop the current of our life, if really, after all, spiders' webs and bubbles are more substantial things than human life, if we are but a vapour, or a dying taper that soon expires in darkness, what then?

1. Why, first, I say, let us all look upon ourselves as dying men, let us not reckon on tomorrow. Oh! let us not procrastinate; for taken in Satan's great net of procrastination, we may wait, and wait, and wait, till time is gone, and the great knell of eternity shall toll our dissolution.

2. And then take care, I pray you, that you who do know Christ not only live as though you meant to die, but live while you live. Oh, what a work we have to do, and how short the time to do it in!

3. And let us learn never to do anything which we should not wish to be found doing if we were to die. We are sometimes asked by young people whether they may go to the theatre, whether they may dance, or whether they may do this or that. You may do anything which you would not be ashamed to be doing when Christ shall come.

III. THE SUDDEN CHANGE WHICH A SUDDEN DEATH WILL CAUSE. You see yonder Christian man. he is full of a thousand fears, — he is afraid even of his interest in Christ, he is troubled spiritually, and vexed with temporal cares. You see him cast down and exceeding troubled, his faith but very weak; he steps outside yon door, and there meets him a messenger from God, who smites him to the heart, and he is dead. Can you conceive the change? Death has cured him of his fears, his tears are wiped away once for all from his eyes; and, to his surprise, he stands where he feared he should never be, in the midst of the redeemed of God, in the general assembly and church of the first-born. If he should think of such things, would he not upbraid himself for thinking so much of his trials and of his troubles, and for looking into a future which he was never to see? See yonder man, he can scarcely walk, he has a hundred pains in his body, he is more tried and pained than any man. Death puts his skeleton hand upon him, and he dies. How marvellous the change! No aches now, no casting down of spirit, he then is supremely blest, the decrepit has become perfect, the weak has become strong, the trembling one has become a David, and David has become as the angel of the Lord. But what must be the change to the unconverted man? His joys are over forever. His death is the death of his happiness — his funeral is the funeral of his mirth.

( C. H. Spurgeon.)

Wise to do evil.

Readier to do evil than good

J. Parker, D. D.

This is a mystery, and yet nothing is more palpable and provable. How easily we learn to go down to hell! What a toil it is in all life to climb, until we get into the meaning of it, and become real mountaineers; then we say, Let us go upward, for we feed upon the very wind, we grow strong by the very exercise; we pant to stand upon the highest pinnacles of nature. But how easy it is not to obey! how easy not to go to church! How delightfully easy to throw off the yoke and to terminate the discipline of life! Employers of labour know this; labourers themselves are well acquainted with it; all schoolmasters and trainers of the young would assent to the proposition instantly and without reserve, and every living man would say, That is true. If that is true, the whole point is yielded. Why should it be true? The direct contrary ought to be the case: it ought to be hard to be crooked and rough and foolish and vain and worldly. It ought to be almost impossible for a man made in the image and likeness of God to drink himself to death, to rob his neighbour, to play the fool, to sleep with the devil. Given creation at the beginning, and it never could occur to the finite intellect as a possibility that man should think one ignoble thought, utter one untrue word, commit himself to one dishonourable policy; the exclamation would be, It is impossible! But we have done it I We have broken all the ten commandments one by one; we have shattered them in their totality; we have run away from God. We have done miracles which have astounded the heavens.

(J. Parker, D. D.)

Godlessness is supreme folly

J. Tillotson.

Do you count him a wise man who is wise in anything but in his own proper profession and employment, wise for everybody but himself, who is ingenious to contrive his own misery and to do himself a mischief, but is dull and stupid as to the designing of any real benefit and advantage to himself? Such a one is he who is ingenious in his calling but a bad Christian, for Christianity is more our proper calling and profession than the very trades we live upon; and such is every sinner who is "wise to do evil, but to do good has no understanding."

(J. Tillotson.)

Piety -- the truest wisdom

H. G. Salter.

If any man's head or tongue should grow apace, and all the rest of the body not grow, it would certainly make him a monster; and they are no other that are knowing and talkative Christians, and grow daily in these respects, but not at all in holiness of heart and life, which is the proper growth of the children of God.

(H. G. Salter.)

People

Dan, Jeremiah

Places

Dan, Jerusalem, Mount Ephraim, Zion

Topics

Black, Change, Changed, Dark, Decided, Grow, Heavens, Mind, Mourn, Purpose, Purposed, Relent, Relented, Repent, Repented, Spoken, Therefrom, Turn, Weeping

Outline

1. God calls Israel by his promise
3. He exhorts Judah to repentance by fearful judgments
19. A grievous lamentation for Judah

Dictionary of Bible Themes

Jeremiah 4:28

4284 sun
4971 seasons, of life

Jeremiah 4:27-28

4812 darkness, God's judgment

Library

The Wailing of Risca
You all know the story; it scarce needs that I should tell it to you. Last Saturday week some two hundred or more miners descended in health and strength to their usual work in the bowels of the earth. They had not been working long, their wives and their children had risen, and their little ones had gone to their schools, when suddenly there was heard a noise at the mouth of the pit;--it was an explosion,--all knew what it meant. Men's hearts failed them, for well they prophesied the horror which …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

How those are to be Admonished who Sin from Sudden Impulse and those who Sin Deliberately.
(Admonition 33.). Differently to be admonished are those who are overcome by sudden passion and those who are bound in guilt of set purpose. For those whom sudden passion overcomes are to be admonished to regard themselves as daily set in the warfare of the present life, and to protect the heart, which cannot foresee wounds, with the shield of anxious fear; to dread the hidden darts of the ambushed foe, and, in so dark a contest, to guard with continual attention the inward camp of the soul. For, …
Leo the Great—Writings of Leo the Great

Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his …
Charles Grandison Finney—Lectures on Revivals of Religion

How to Make Use of Christ for Cleansing of us from Our Daily Spots.
Having spoken of the way of making use of Christ for removing the guilt of our daily transgressions, we come to speak of the way of making use of Christ, for taking away the guilt that cleaveth to the soul, through daily transgressions; "for every sin defileth the man," Matt. xv. 20; and the best are said to have their spots, and to need washing, which presupposeth filthiness and defilement, Eph. v. 27. John xiii. 8-10. Hence we are so oft called to this duty of washing and making us clean. Isa. …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

"For they that are after the Flesh do Mind the Things of the Flesh,",
Rom. viii. 5.--"For they that are after the flesh do mind the things of the flesh,", &c. Though sin hath taken up the principal and inmost cabinet of the heart of man--though it hath fixed its imperial throne in the spirit of man, and makes use of all the powers and faculties in the soul to accomplish its accursed desires and fulfil its boundless lusts, yet it is not without good reason expressed in scripture, ordinarily under the name of "flesh," and a "body of death," and men dead in sins, are …
Hugh Binning—The Works of the Rev. Hugh Binning

"Who Walk not after the Flesh, but after the Spirit. For they that are after the Flesh,"
Rom. viii. 4, 5.--"Who walk not after the flesh, but after the Spirit. For they that are after the flesh," &c. If there were nothing else to engage our hearts to religion, I think this might do it, that there is so much reason in it. Truly it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it. There is nothing besides in it, but that which is the purest reason. Even that part of it which is most difficult to man, …
Hugh Binning—The Works of the Rev. Hugh Binning

"If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." "But will God in very deed dwell with men on the earth?" 2 Chron. vi. 18. It was the wonder of one of the wisest of men, and indeed, considering his infinite highness above the height of heavens, his immense and incomprehensible greatness, that the heaven of heavens cannot contain him, and then the baseness, emptiness, and worthlessness of man, it may be a wonder to the …
Hugh Binning—The Works of the Rev. Hugh Binning

The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of …
John Bunyan—The Works of John Bunyan Volumes 1-3

Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace. …
Thomas Watson—The Ten Commandments

Directions to Awakened Sinners.
Acts ix. 6. Acts ix. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do. THESE are the words of Saul, who also is called Paul, (Acts xiii. 9,) when he was stricken to the ground as he was going to Damascus; and any one who had looked upon him in his present circumstances and knew nothing more of him than that view, in comparison with his past life, could have given, would have imagined him one of the most miserable creatures that ever lived upon earth, and would have expected …
Philip Doddridge—Practical Discourses on Regeneration

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers. …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision B. Jesus Talks with Nicodemus. ^D John III. 1-21. ^d 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At John vii. 50-52 he defends Jesus, but without committing himself as in any way interested in him: at John xix. 38, 39 he brought spices for the body of Jesus, but only after Joseph of Arimathæa had secured the body. …
J. W. McGarvey—The Four-Fold Gospel

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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