Jeremiah 7:29
Cut off your hair and throw it away. Raise up a lamentation on the barren heights, for the LORD has rejected and forsaken the generation of His wrath.'
Sermons
The Relations of Righteousness and ReligionS. Conway Jeremiah 7:1-34
The Harvest of SinS. Conway Jeremiah 7:29-8:3














I. WE READ IN OTHER SCRIPTURES OF "THE JOY OF HARVEST." Such shall be the joy of God's redeemed people when his purposes of grace are fulfilled in and for them. It will be a joy unspeakably glorious.

II. BUT HERE WE HAVE PORTRAYED ANOTHER HARVEST - that of sin. Here there is no joy, but bitter lamentation and weeping and woe (Ver. 29). We are shown:

1. The seed from which this harvest springs (Ver. 30) - the doing evil in the sight of the Lord; setting their abominations in his house (Ver. 30).

2. We see its growth - in open and unblushing idolatry; in the debasement of their nature. They had come to sacrifice their own children to their idol-god, to such horrible cruelty had they sunk down.

3. We see its hurry,

(1) in death, widespread and terrible (Vers. 32, 33);

(2) in the flight of all joy and gladness (Ver. 34);

(3) in public and deep degradation (Jeremiah 8:1, 2);

(4) in utter despair (Jeremiah 8:3).

III. AND THOUGH DIFFERING IN OUTWARD CIRCUMSTANCE, YET IN SUBSTANCE AND REALITY THE SAME HARVEST WILL EVER SPRING FROM THE SAME SEED.

1. All evil-doing is such seed. And sheltering this under the cloak of religion, - this is the same seed.

2. And its growth will be in like manner. Progressive daring in sin; the debasement of our nature.

3. And its harvest will be seen,

(1) in widespread spiritual death, and often in terrible death-beds;

(2) in the loss of all joy and gladness;

(3) in degradation before men;

(4) in awful despair.

CONCLUSION. Remember, "God is not mocked: whatsoever a man soweth," etc. - 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
Abandoned, Bare, Barren, Cast, Crown, Cut, Forsaken, Generation, Grief, Hair, Heights, Hills, Hilltops, Jerusalem, Lament, Lamentation, Leaveth, Lift, O, Open, Places, Raise, Rejected, Song, Throw, 3. And its harvest will be seen,

(1) in widespread spiritual death, and often in terrible death-beds;

(2) in the loss of all joy and gladness;

(3) in degradation before men;

(4) in awful despair.

CONCLUSION. Remember, "God is not mocked: whatsoever a man soweth," etc. - 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.

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2. God's infinite goodness is undoubted.

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