Jeremiah 48:7
Because you trust in your works and treasures, you too will be captured, and Chemosh will go into exile with his priests and officials.
Sermons
The Consequence of a Wrong ConfidenceD. Young Jeremiah 48:7














I. THE CAPTURE WAS THEIR OWN FAULT. Not all capture is so. There may be a going into durance for conscience' sake; there may be the necessary surrender to superior strength; the captured one may be the victim for a time to the unscrupulous selfishness of others. We must be careful not to draw rash conclusions from suffering to sin; for therein we may be adding suffering to suffering. As a rule, when suffering comes from sin, the sufferer is not left without a witness in his own heart. But inasmuch as it is a whole people that is here suffering nationally, there needs to be a distinct mention of why they are suffering. We are also reminded how important it is to make the distinction between what comes through our own fault and what comes through other causes.

II. WRONG OBJECTS OF TRUST ALWAYS INVOLVE SOME DISASTER, It is but the form that differs; the real, essential mischief is always there. God mentions here the best things a man can have outside of God himself. There is his own worth, that into which he puts his energy, skill, and experience; where also he profits by the work of those who have gone before him. There are also the pleasures of life, all that a man, in his best judgment, reckons to be best. Moab would reckon among its pleasures its men of war, its chosen young men, its accumulation of wealth. But all these things, solid and extensive as they look, give no guarantee of abiding security and prosperity. They may, by the very falsehood of appearances, become the ministers of ruin. The case is as if a plant should seek root in its own substance, as if a man should try to maintain physical life from his own body. And to trust other people is an even more precarious ground of support than we find in ourselves. For in ourselves there is at all events the element of self-interest to help us. No doubt, by the work and the pleasures here mentioned, there is a reference to the idol worshipped in Moab, which indeed is mentioned in the same verse. We can hardly understand the feeling ourselves, but great must have been the confidence of Moab in its god; and this, of course, amounted to nothing else than its own imagination of deity. Be we may be trusting in an apparent connection with God, in forms of religion, in works that look as if they were meant for God's glory and for our good. But nothing is of any use as a ground of confidence unless it has a living connection with the Infinite and the Eternal. - Y.

Flee, save your lives.
Such was the warning addressed to Moab by the Lord of hosts, the God of Israel. The Chaldeans were about to lay waste the land of the Moabites — a punishment which they justly deserved for their iniquities and for their long-continued opposition to the people of God But even "in wrath the Lord remembers mercy"; or, to use the beautiful language of the prophet, "He stayeth His rough wind in the day of the east wind." Though Moab shall be punished, her cities overturned, and the country laid waste and desolate, her princes, people, and priests carried into captivity, yet an opportunity is afforded for at least a remnant to escape. "Flee, save your lives, and be like the heath in the wilderness."

I. FROM WHAT ARE WE TO FLEE? In a word, from everything that would wean his heart from God and endanger the safety of his soul, the Christian is to flee — "from all evil and mischief, from sin, from the world, the flesh, and the works of the devil, from hardness of heart and contempt of God's Word and commandment."

II. FOR WHAT ARE WE TO FLEE? The life of your soul is concerned; and unless you flee from what stands in your way to God, and blocks up your return to Him, the wrath of God will assuredly overtake you, and you will become a prey to your enemies, to those who seek your life. It is for glory, and honour, and immortality we should flee — blessings of infinite value, prizes beyond all price — nay, far beyond the power of human tongue to tell of their inestimable preciousness; we should flee for the favour of God, the forgiveness of our sins, the worth of our souls, the love and glory of Christ, and the beauty and happiness of holiness. And we should hasten our flight, for the time is short, and death advancing.

III. WHERE SHOULD WE FLEE? "Lord, to whom shall we go? Thou hast the words of eternal life; and we believe," &c. Such was Simon Peter's declaration. Such is the confession of God's people still. To the Lord Jesus Christ, and Him crucified, must the sinner flee. He must go as he is, and "he like the heath in the wilderness," destitute of fruit or value, fit only for fuel, and seek to be engrafted in the living Vine. For Moab, we may observe, was commanded merely to "flee." Whatever would oppose their progress should be put away.

(C. A. Maginn, M. A.)

I.WHENCE YOU ARE TO FLEE.

II.WHERE YOU ARE TO FLEE.

III.HOW YOU ARE TO FLEE.

IV.WHEN YOU ARE TO FLEE

V.WHY YOU ARE TO FLEE.

(H. Macmillan, D. D.)

People
Chemosh, Gamul, Jeremiah, Sihon, Zoar
Places
Arnon, Aroer, Beth-diblathaim, Bethel, Beth-gamul, Beth-meon, Bozrah, Dibon, Elealeh, Heshbon, Holon, Horonaim, Jahaz, Jahzah, Jazer, Kerioth, Kir-hareseth, Kiriathaim, Luhith, Madmen, Mephaath, Moab, Nebo, Nimrim, Sea of Jazer, Sibmah, Zoar
Topics
Achievements, Captive, Captivity, Captured, Chemosh, Confided, Deeds, Exile, Faith, Forth, Hast, Heads, Officials, Places, Priests, Princes, Prisoner, Removal, Riches, Rulers, Strong, Strongholds, Treasures, Trust, Trusted, Trusting, Works
Outline
1. The judgment of Moab
7. for their pride
11. for their security
14. for their carnal confidence
26. and for their contempt of God and his people
47. The restoration of Moab

Dictionary of Bible Themes
Jeremiah 48:7

     5413   money, attitudes
     5503   rich, the
     5776   achievement
     8032   trust, lack of
     8354   trustworthiness
     8747   false gods
     8812   riches, ungodly use

Library
August 8. "Be Like the Dove" (Jer. Xlviii. 28).
"Be like the dove" (Jer. xlviii. 28). Harmless as a dove, is Christ's interpretation of the beautiful emblem. And so the Spirit of God is purity itself. He cannot dwell in an unclean heart. He cannot abide in the natural mind. It was said of the anointing of old, "On man's flesh it shall not be poured." The purity which the Holy Spirit brings is like the white and spotless little plant which grows up out of the heap of manure, or the black soil, without one grain of impurity adhering to its crystalline
Rev. A. B. Simpson—Days of Heaven Upon Earth

How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed
Leo the Great—Writings of Leo the Great

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware
Lewis Bayly—The Practice of Piety

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

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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