Jeremiah 22:17
"But your eyes and heart are set on nothing except your own dishonest gain, on shedding innocent blood, on practicing extortion and oppression."
Sermons
Truth-Speaking Under DifficultiesA.F. Muir Jeremiah 22:1-23
A Right Aim Pursued by a Wrong and Cruel MethodD. Young Jeremiah 22:13-19
Son and Father: a Sad ContrastS. Conway Jeremiah 22:13-19














The contrast between Josiah and his son has had many a parallel. The family emerges from honest homespun into splendid dishonor, dropping its virtues and its religion as it goes. In all periods of external development and material civilization it is well to remember that true greatness must be in the man and not in his circumstances, and that the richest amongst us cannot afford to do without the graces and benevolence that dignify and adorn even the humblest life.

I. SHAM ROYALTY. "Shalt thou reign, because thou closest thyself in cedar?" With such persons the romp of circumstance is everything. Autocratic imperiousness is mistaken for empire. The whole superstructure is unsafe because the foundation is false. The ground is undermined. In proportion as men lose the reality of power they grasp at its shadow.

II. TRUE ROYALTY. Essentially a spiritual thing.

1. In what it consists. In moral authority and real influence over men. This is never impaired by mere loss of external circumstance. The true king does not require his crown.

2. How it is secured. By

(1) dependence on God,

(2) simplicity of personal wants,

(3) singleness of patriotic purpose,

(4) sympathy with the ruled. It was well with him. This repetition is intended to impress. "Then it was well with him" - an emphasis of time that was to be noted. Josiah himself had gone away from this ideal life and God cast him off. - M.

Did not thy father eat and drink.
I. GOD REMEMBERETH THE PIETY AND USEFULNESS OF OUR ANCESTORS, AND OBSERVETH HOW FAR WE RESEMBLE THEM. The Eternal Mind cannot possibly forget anything. All things past, as well as present, are naked and open before His eyes. He remembers all the way in which our fathers walked; the secret piety of their hearts; the evidences of it in their lives, and all the service they did for God and their generation. He remembered how piously Josiah walked, and mentions it to his honour. God hath a kind remembrance of His faithful servants, when they are departed out of this world; and is "not unrighteous, to forget any work and labour of love" which they have performed. Let it be further observed, that God takes notice how far we resemble them. Thus He chargeth it upon Jehoiakim, that he had not trod in his father's steps. God can and will make a just estimate, what our religious advantages are, compared with theirs, and what improvement we make of these advantages. He observeth every instance of declension from that which is good, and the principles from which our departures from God and religion flow.

II. YOUNG PERSONS OFTEN FORSAKE THE RELIGION OF THEIR FATHERS, THROUGH PRIDE, AND LOVE OF ELEGANCE, POMP, AND SHOW. This was the case of Jehoiakim. No doubt it is lawful for persons of rank and fortune to build themselves houses and to beautify them; provided it be suitable to their circumstances, and no injury to justice or charity. But it was pride that led Jehoiakim to covet so much splendour, and practise so much injustice. This is a sin that easily besets the young, and often leads them to forsake the ways and the God of their fathers. They set out beyond their rank and circumstances, and begin where their wiser fathers ended. And this their pride and vanity leads them to forsake the religious profession of their fathers. Thus Jehoiakim, it is probable, turned idolater. He forsook the God of Israel, and persecuted His faithful prophets. Hence so many among us forsake the principles and profession of their ancestors; because the favour and preferments of the world and public fashion are not on that side. Set out in life, young friends, with moderate desires, wishes, and expectations. Be content with your rank and station. Endeavour to cultivate and strengthen religious principles and dispositions. Never compliment any at the expense of truth and conscience. Thus you will be able "to do justice and mercy," and will retain that steadfastness in religion which is true politeness, and improve in that humility which is the brightest ornament.

III. IT IS A GREAT DISHONOUR AND REPROACH TO ANY TO FORSAKE THE GOOD WAYS OF THEIR FATHERS. Having fully known their manner of life, their devotion, purity, temperance, patience, charity, and love to God's house and ordinances, they must act a very mean and scandalous part, if they neglect these virtues, and show themselves blind to the lustre of such good examples. How justly may such be expostulated with, as Jehoiakim was in the text! Did thy father, young man, do justice and judgment, and assist the poor and needy? Was he sober, diligent, grave, and devout? And will it be to thy credit to be giddy, dishonest, idle, extravagant, and an associate with rakes and sots? Did thy mother, young woman, fill up her place honourably? Was she active, prudent, serious, and good tempered? Did she sanctify God's Sabbath, and labour to keep thee from pride and levity, and dangerous acquaintance? And wilt thou forget all this, and run into every fashionable folly? Will this be for thy reputation and comfort? But there is a more weighty thought than this, yet to be urged; and that is, if you act thus, you will forfeit the favour of God. There are terrible threatenings, in the context and other places of this prophecy, against this wicked Jehoiakim. All his wealth, pomp, and power could not shield him from the judgments of God. A few years after this prophecy, the King of Babylon seized him, and bound him in fetters to carry him to Babylon; but, being released upon his promise of allegiance, he afterwards rebelled, was slain in a sally out of Jerusalem, and was "buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem" (ver. 19), and had no child "to sit upon the throne of David" (2 Chronicles 36:6; Jeremiah 36:30). If you forsake the religion of your pious ancestors, it will be to your shame.

IV. THE WAY OF RELIGION IS THE WAY OF WISDOM, HONOUR, AND HAPPINESS.

1. The way of religion is the way of wisdom (Psalm 111:10). With this the New Testament agreeth (1 John 2:3, 4). Many think themselves wiser than their good fathers; and perhaps they may have juster notions of religion, and be more free from superstition and enthusiasm. Yet, "while they profess to know God," they may "in works deny Him," and "love the praise of man more than the praise of God." And thus they prove that they are not so wise as their fathers.

2. The way of religion is also the way of honour. Josiah was universally esteemed while living, and much lamented when dead. The prophet Jeremiah lamented for him. All Judah and Jerusalem mourned for him, and "made them an ordinance in Israel," that his remembrance should be kept up by some annual form of lamentation (2 Chronicles 35:25). Luxury and extravagance, splendour and show, are not the way to be truly honourable. The just, the generous, the friendly man, he who is strictly religious, and soberly singular, and who studies to do good to others, though he hath a mean house, and dresseth and liveth plain, this man will be held in reputation.

3. The way of religion is the way of happiness. It is the way to enjoy prosperity, and to have comfort in it. While we do well, it will certainly be well with us. If our views extended no further than the present life, it is our wisdom and interest to be steadfastly religious. But when we consider ourselves as in a state of trial for another world, and that our future state will be either happy or miserable forever, according to our present behaviour, it must be the greatest folly and madness to neglect religion, to sacrifice it to anything else, or not to make it the main business of our lives.

(Job Orion, D. D.)

People
Babylonians, Coniah, David, Jehoiachin, Jehoiakim, Jeremiah, Josiah, Nebuchadnezzar, Nebuchadrezzar, Shallum
Places
Abarim, Babylon, Bashan, Gilead, Jerusalem, Lebanon
Topics
Acts, Blood, Causing, Covetousness, Cruel, Death, Dishonest, Except, Extortiofn, Extortion, Fixed, Gain, Heart, Innocent, Intent, Oppression, Practicing, Profit, Shed, Shedding, Violence, Violent, Wrong
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 22:17

     5016   heart, fallen and redeemed
     5220   authority, abuse
     5465   profit
     5555   stealing
     8791   oppression, nature of
     8821   self-indulgence

Jeremiah 22:13-17

     5437   palaces

Jeremiah 22:13-19

     9250   woe

Jeremiah 22:15-17

     5293   defence, human

Jeremiah 22:17-19

     5311   extortion
     8716   dishonesty, examples

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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