Jeremiah 51:15
The LORD made the earth by His power; He established the world by His wisdom and stretched out the heavens by His understanding.
Sermons
The Being of God Proved from the Frame of the WorldIsaac Barrow, D. D.Jeremiah 51:15
The Resources of JehovahD. Young Jeremiah 51:15
The Duty of Separating from the WorldA.F. Muir Jeremiah 51:6, 50














Here are the resources of Jehovah as over against the resources of Babylon. Note the differences between them.

I. THEY ARE RESOURCES IN JEHOVAH HIMSELF. It is from the very being of Jehovah that his works flow forth, whether these works be considered as illustrating his power, his wisdom, or his understanding. When a prophet of Jehovah has to speak of human resources, he speaks of things outside the man. Apart from the soil on which he stands, the world in which he lives, what can man do? His very body is derived from the soil, and to the soil returns. His chosen treasures, the things on which he leans, are treasures upon earth. But when a prophet comes to speak of Jehovah, he can think of him separated from all the visible and tangible. He does not depend on these things, for they would have had no existence but for him. We may, in a certain qualified sense, speak of human power, wisdom, and understanding; we must indeed use such terms, for some men are so weak that others must be spoken of as powerful, some so foolish that others must be spoken of as wise, some so shallow and ignorant that others must be spoken of as men of understanding. But the very power of a man reveals in time his essential weakness, his very wisdom his essential folly, his very understanding his essential ignorance. God alone is power, and in him is no weakness at all; God alone is wisdom, and in him no folly at all; God alone is understanding, and in him nothing of the limited and erroneous knowledge which is so often a humiliation to human pride.

II. THEY ARE RESOURCES UNITED IN ONE BEING. Judged according to human standards, some men are powerful, some men wise, and some are men of understanding; but very seldom, even according to the human standard, are all three qualities united in one man; and it is not very often that even two of them are found. Man may have power, mere muscular strength, the power of the athlete, the power of the ox, without anything worthy the name of wisdom. So there may be wisdom without power; and there may be a very high degree of wisdom apart from large knowledge or a powerful understanding. Men are made so that what is defective in one may be supplied by another. The greatest human works are done when the power of one is joined with the wisdom of a second and the understanding of a third. But with Jehovah all these qualities, in their highest degree, are found united in One. The only account after all that man can give of the making of matter is that it has been made by a God. And then his wisdom has reduced everything to order, arranged the world in all its grades, organisms, and mutual connections. The natural man comes nearest to God when he can combine the power of one, the wisdom of another, and the understanding of yet a third, to make as it were one new man for the doing of special work; and the spiritual man comes nearest to God when, still preserving his individuality of action, he exchanges for his natural weakness the spiritual power of Christ, for his natural folly the spiritual wisdom of Christ, and for his often useless and deluding knowledge of the things of this world that knowledge which comes in the revelation of the glory of God in the face of Jesus Christ. - Y.

He hath made the earth by His power, He hath established the world by His wisdom.
The attentive observation of this world, or visible frame, is not only a worthy employment of our thoughts, but even a considerable duty not to be neglected by us. For it is that which affords most cogent and satisfactory arguments to convince us of, and to confirm us in, the belief of that truth which is the foundation of all religion and piety, the being of one God, incomprehensibly excellent in all perfections, the maker and upholder of all things; it also serves to beget in our minds affections toward God, suitable to those notions; a reverent adoration of His unsearchable wisdom; an awful dread of His powerful majesty; a grateful love of His gracious benignity and goodness.

1. View we first, singly, those things which are most familiar and obvious to our senses. First, those plants we every day do see, smell, and taste: Have not that number, that figure, that order, that temperament, that whole contexture of parts we discern in them, a manifest relation to those operations they perform? Whence, then, I inquire, could that fitness proceed? from chance, or casual motions of matter? But is it not repugnant to the name and nature of chance, that anything regular or constant should arise from it? Are not confusion, disparity, deformity, unaccountable change and variety, the proper issues of chance? It is not, therefore, reasonable to ascribe those things to chance: to what then? will you say, to necessity? If you do, you only alter the phrase; for necessary causality is but another name for chance; they both are but several terms denoting blindness and unadvisedness in action; both must imply a fortuitous determination of causes, acting without design or rule. These effects must therefore, I say, proceed from wisdom, and that no mean one, but such as greatly surpasses our comprehension, joined with a power equally great: for to digest bodies so very many, so very fine and subtile, so divers in motion and tendency, that they shall never hinder or disturb one another, but always conspire to the same design, is a performance exceedingly beyond our capacity to reach how it could be contrived or accomplished; all the endeavours of our deepest skill and most laborious industry cannot arrive to the producing of any work not extremely inferior to any of these, not in comparison very simple and base; neither can our wits serve to devise, nor our sense to direct, nor our hand to execute any work, in any degree like to those. And ii we have reason to acknowledge so much wisdom and power discovered in one plant, and the same consequently multiplied in so many thousands of divers kinds; how much more may we discern them in any one animal, in all of them? Who shaped and tempered those hidden subtile springs of life, sense, imagination, memory, passion; who impressed on them a motion so regular and so durable, which through so many years, among so many adverse contingencies assailing it, is yet so steadily maintained? Thus doth commonsense from these sort of beings, whereof there be innumerable exposed daily to our observation, even singly considered, deduce the existence of a wisdom, power, and goodness unconceivably great; and there are probably divers others (stones, metals, minerals, &c.) no less obvious, even here on the earth, our place of dwelling, which, were our senses able to discern their constitution and texture, would afford matter of the same acknowledgment.

2. But if, passing from such particulars, we observe the relation of several kinds of things each to other, we shall find more reason to be convinced concerning the same excellent perfections farther extending themselves. Is there not, for instance, a palpable relation between the frame, the temper, the natural inclinations or instincts of each animal, and its element or natural place and abode; wherein it can only live, finding therein its food, its harbour, its refuge? Is not to each faculty within an object without prepared, exactly correspondent thereto; which were it wanting, the faculty would become vain and useless, yea sometime harmful and destructive; as reciprocally the object would import little or nothing, if such a faculty were not provided and suited thereto? As for example, what would an eye signify, if there were not light prepared to render things visible thereto? and how much less considerable than it is would the goodly light itself be, were all things in nature blind, and uncapable to discern thereby? What would the ear serve for, if the air were not suitably disposed in a due consistency, and capable of moderate undulations distinguishable there-by? The like we might with the same reason inquire concerning the other senses and faculties, vital or animal, and their respective objects, which we may observe with admirable congruity respecting each other. So many, so plain, so exactly congruous are the relations of things here about us each to other; which surely could not otherwise come than from one admirable wisdom and power conspiring thus to adapt and connect them together; as also from an equal goodness, declared in all these things being squared so fitly for mutual benefit and convenience. Well, then, is it to a fortuitous necessity (or a necessary chance) that we owe all these choice accommodations and pre-eminences of nature? must we bless and worship fortune for all this? did she so especially love us, and tender our good? was she so indulgent toward us, so provident for us in so many things, in everything; making us the scope of all her workings and motions here about us? Oh, brutish degeneracy! Are we not, not only wretchedly blind and stupid, if we are not able to discern so clear beams of wisdom shining through so many perspicuous correspondences; if we cannot trace the Divine power by footsteps so express and remarkable; if we cannot read so legible characters of transcendent goodness; but extremely unworthy and ungrateful, if we are not ready to acknowledge, and with hearty thankfulness to celebrate all these excellent perfections, by which all these things have been so ordered, as to conspire and co-operate for our benefit?

3. Yea, all of them join together in one universal consort, with one harmonious voice, to proclaim one and the same wisdom to have designed, one and the same power to have produced, one and the same goodness to have set both wisdom and power on work in designing and in producing their being; in preserving and governing it: for this whole system of things what is it, but one goodly body, as it were, compacted of several members and organs; so aptly compacted together, that each confers its being and its operation to the grace and ornament, to the strength and stability of the whole; one soul (of Divine providence) enlivening in a manner, and actuating it all? We may perhaps not discern the use of each part, or the tendency of each particular effect; but of many they are so plain and palpable, that reason obliges us to suppose the like of the rest. Even as a person whom we observe frequently to act with great consideration and prudence. when at other times we cannot penetrate the drift of his proceedings, we must yet imagine that he hath some latent reason, some reach of policy, that we are not aware of; or, as in an engine consisting of many parts, curiously combined, whereof we do perceive the general use, and apprehend how divers parts thereof conduce thereto, reason prompts us (although we neither see them all, nor can comprehend the immediate serviceableness of some) to think they are all in some way or other subservient to the artist's design: such an agent is God, the wisdom of whose proceedings being in so many instances notorious, we ought to suppose it answerable in the rest; such an engine is this world, of which we may easily enough discern the general end, and how many of its parts do conduce thereto; and cannot therefore in reason but suppose the rest in their kind alike congruous, and conducible to the same purpose. If the nature of any cause be discoverable by its effects; if from any work we may infer the workman's ability; if in any case the results of wisdom are distinguishable from the consequences of chance, we have reason to believe that the Architect of this magnificent and beautiful frame was one incomprehensibly wise, powerful, and good Being; so that "they are inexcusable, who from hence do not know God"; or knowing Him do not render unto Him His due glory and service.

(Isaac Barrow, D. D.)

People
Ashchenaz, Ashkenaz, Babylonians, Jacob, Jeremiah, Maaseiah, Nebuchadnezzar, Nebuchadrezzar, Neriah, Seraiah, Zedekiah
Places
Ararat, Babylon, Chaldea, Euphrates River, Jerusalem, Leb-kamai, Zion
Topics
Design, Discernment, Established, Establisher, Founded, Heaven, Heavens, Maker, Power, Stretched, Strong, Understanding, Wisdom, Wise
Outline
1. The severe judgment of God against Babylon, in revenge of Israel
59. Jeremiah delivers the book of this prophecy to Seraiah, to be cast into Euphrates,
64. in token of the perpetual sinking of Babylon

Dictionary of Bible Themes
Jeremiah 51:15

     8355   understanding

Library
The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

'As Sodom'
'Zedekiah was one and twenty years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal the daughter of Jeremiah of Libnah. 2. And he did that which was evil in the eyes of the Lord, according to all that Jehoiakim had done. 3. For through the anger of the Lord it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon. 4. And it came to pass, in the ninth year of his reign,
Alexander Maclaren—Expositions of Holy Scripture

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished
Leo the Great—Writings of Leo the Great

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14).
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes
John Cunningham—The Ordinance of Covenanting

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

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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