Jeremiah 8:16
The snorting of enemy horses is heard from Dan. At the sound of the neighing of mighty steeds, the whole land quakes. They come to devour the land and everything in it, the city and all who dwell in it.
Sermons
False Hopes Ministering DespairA.F. Muir














The lessons of life are not readily learned by most men. They require to be frequently repeated ere they produce an impression. God, therefore, deals severely with his people, whose delusion is the more unpardonable because of the piety of their fathers and the light of revelation which had been given. He will, therefore, make to "pass away from them" one by one the things that he had given: the fruits of the earth shall be cut off; the comforts of life shall be at an end; trouble and sorrow shall seize upon them.

I. HOW HARD IT IS FOR MEN TO REALIZE THAT THE OUTWARD BLESSINGS OF LIFE DO NOT OF THEMSELVES SATISFY, AND CANNOT BE RELIED UPON! Each of US can remember how, one by one, the things of life had to be taken from him ere he learnt their real littleness and insufficiency. This is often the way God seeks to bless us. He takes away the object whose possession is misunderstood and whose properties are abused, that he may remove the temptation from the heart and leave it free for heavenly affections. "We can do without happiness, and instead thereof find blessedness." But to only a few is it given to know this. The multitude are as foolish scholars, "ever learning, and never able to come to a knowledge of the truth."

II. HOPE WHICH HAS BEEN SO MISPLACED AND BETRAYED TOO FREQUENTLY INTRODUCES TO DESPAIR. AS the lesson has not been learned, there is no perception of the real mistake. The old blunders are repeated until, in the sweeping away of all that we had held dear, we feel that life itself is not worth living, because we can see no real good within our reach. "Who will show us any good?" We are convicted, too, of unpardonable folly. The dissatisfaction with the things of life is gradually equaled, if not surpassed, by dissatisfaction with ourselves. We are conscious of needs that are not met and yearnings that refuse to be stilled. And beneath all these is the miserable consciousness that, in pursuits so trifling and tastes so mean, our true nature is being degraded. We grieve over our shattered idols and our vanished comforts, and yet more, are angry with ourselves that we should so grieve. The question will at last come, "If these things be our chief good, what security is left of ultimate happiness? If the real end of life has not been sought, we are not only unfortunate - we must be culpable." For to seek the truth, etc., of life is not only a possible enjoyment we have missed, but a duty we have neglected. And yet of our own selves we feel unable to retrace our steps. Having the desires we have, which have been strengthened by years of indulgence, we cannot all at once or of our own motion replace them with better ones. A feeling of helplessness, convicted folly and sin, and indefinite denudation gradually dawns upon our affrighted conscience. How shall we escape from the consequences of our own actions? Whither shall we flee who, in seeking our good always in material things, have been living in practical atheism? We can do nothing else but, like the smitten Israelites, betake ourselves to our closets and sit still.

III. BUT THE JUDGMENTS OF HEAVEN UPON THE SINNER, HOWEVER TERRIBLE IN THEMSELVES, ARE NOT MEANT TO PRODUCE THIS DESPAIR. The false trust is removed, that we may find the true one. The worst calamities of life, and its grievous disappointments, will be more than compensated for if they lead us to the Savior. The prophet, speaking representatively for Israel, says, "Let us submit to God's judgment, and confess our sin as its cause." "Silence before the Lord" is the sure way to his restored favor and help. - M.

They have healed the hurt of the daughter of My people slightly, saying, Peace, peace; when there is no peace.
The people among whom Jeremiah dwelt had received a grievous hurt, and they felt it, for they were invaded by cruel enemies, their goods were plundered, their children were slain, and their cities burned. Jeremiah, with true love to his nation, warned them that the cause of all their trouble was that they had forsaken their God. Today God's servants have a task before them sterner even than that of the ancient seers. It is not ours to point to smoking ruins and the carcases of the unburied dead — plain evidences of a grievous hurt; but our work is to deal with spiritual sickness, and to come among a people who confess no hurt. Great multitudes of our hearers do not welcome the news of a heavenly remedy, because they are not aware that they are sick. A physician who has to commence his practice by convincing his neighbours that they are sick has not a very hopeful sphere before him. Such is our work: we have first of all to declare in the name of the God of truth that man is fallen, that his heart is deceitful above all things and desperately wicked, that he is a sinner doomed to die, and such a sinner that there is no reclaiming him unless the Ethiopian can change his skin and the leopard his spots. Truths so humiliating to human pride are by no means popular; men prefer to hear the smooth periods of those who parade the dignity of human nature. Many there are who confess their disease, but the disease of sin has wrought in them a spiritual lethargy, so that they find a horrible rest in their lost estate, and have no longing to rise to spiritual health, of which, indeed, they know nothing. They are guilty, and willing to remain guilty; inclined to evil, and content with the inclination. Ah, me! but we' must bring them out of this. They will perish unless they are quickened out of this indifference: they will sleep themselves into hell unless we can find an antidote to the opiates of sin. After these things are done, we have but stormed the outworks of the castle, for there still remains another difficulty. Convinced that they want healing, and made in a measure anxious to find it, the danger with the awakened is lest they should rest content with an apparent cure, and miss the real work of grace.

I. IT IS VERY EASY FOR US TO BE THE SUBJECTS OF A FALSE HEALING.

1. We might infer this from the fact that no doubt a large number of persons are so deceived. If a large number of persons are so, then why should not we be? The tendency of other men is probably in us also. Why not? Are there not many persons who consider that all is well with them because they have been observant of church ordinances from their youth up, and their parents were observant for them before they actually came upon the stage of responsibility? Too many are reliant entirely upon external religion. If that be attended to carefully they conclude that all is right. I am afraid, too, that many who do not rely upon religious forms yet confide in doctrinal beliefs. They are sound in the faith — orthodox, evangelical. They heartily detest any doctrine that is not scriptural. I am glad to find that it is so with them; but let them not rest in this. To cover a wound with a royal garment is not to heal it, and to conceal a sinful disposition beneath a sound creed is not salvation.

2. Depend upon this, that if there is a chance of our being deceived at all we are always ready to aid in the deception. We are almost all of us on the side of that which is most easy and comfortable to ourselves: the exceptions to this rule are a few morbid spirits who habitually write bitter things against themselves, and a few gracious souls whom the Holy Spirit has convinced of sin, who would comfort themselves if they could, but dare not do so. Take this, then, for granted, that there are many ways of being slightly healed, and we are most of us likely to be pleased with one or other of them.

3. Besides, flatterers are not yet an extinct race. False prophets abounded in Jeremiah's day, and they may be met with still.

4. Slight healing is sure to be fashionable among a great many, because it requires so little thought. People will do anything but think according to the Word of God. How few sit down and answer the question, "How much owest thou unto my Lord?" They would sooner hear a thunder clap than be asked to consider their ways.

5. Superficial religion also will always be fashionable, because it does not require self-denial. Do you wonder that vital godliness is at a discount when it proclaims war to the knife against a lifelong indulgence?

6. Slight healing, also, is sought by men, because it does not require spirituality.

7. But let me warn you with all the energy I possess against ever being satisfied with any of the slight healings that are cried up nowadays, because they will all end in disappointment, as sure as you are living men. Remember that if you pass through this life deceived there will await you an awful undeceiving in the next world.

II. BE IT OURS TO SEEK TRUE HEALING. But then, as we have already said, this true healing must be radical. Oh, pray to have it so! Oh that we might each one now lie at Christ's feet as dead till He shall touch us and say, "Live." Truly, I desire no life but that which He gives. I would be quickened by His Spirit, and find in Him my life, my all. Now go a step further. The healing we want must be a healing from the guilt of sin. Every offence you have ever committed must be washed right out, even the least stain of it must vanish, and it must be as though it had never been, and you must be as though you never had offended at all "How can that be?" say you. It is clear it cannot be by anything that you can do; and this again drives you to the prayer of my text, "Heal me, and I shall be healed; save me, and I shall be saved." How can it be? Only by the atoning sacrifice of Jesus Christ our Saviour. But you must not only be free from sin, you must be freed from sinfulness: a work must be wrought in you, and in me, by which we shall be clean rid of every tendency to do evil. Does not this make you cry, "Heal me, O God, and I shall be healed; save me, and I shall be healed; save me, and I shall be saved"? It ought to do so, and in so doing it will work your safety. In answer to your cry the eternal Spirit shall come upon you, creating you anew in Christ Jesus: He shall come and dwell in you, and shall break down the reigning power of sin, putting it beneath your feet. It is most desirable to be so healed in soul as to stand the test of this present life. I have known friends discharged from the hospital as healed of disease who were bitterly disappointed when they came into everyday life: a little exertion made them as ill as ever. A person had a piece of diseased bone in the wrist; it was taken out by the hospital surgeon, and the arm seemed perfectly healed, but when she began to work the old pain returned, and it was evident that the old mischief was there still, and that a part of the decayed bone remained. Thus some are saved, so they think; but it is only in seeming, for when they get into the world, and are tried with temptation, they are just the same as they used to be. They have not received a practical salvation; and nothing but practical salvation is worth having. A sham cure is worse than none.

III. LET US GO WHERE TRUE HEALING IS TO BE HAD. It is quite certain that God is able to heal us of all our sins: for He who created can restore. Whatever our diseases, nothing can surpass the power of omnipotent love. Blessed be the name of the Lord, no work of grace can be beyond His will, for He delighteth in mercy. The Lord is so fond of healing sin-sick souls, that He had but one Son, and He made a physician of Him that He might come and heal mankind of their deadly wound: and He being made a physician came down among us, and sought out for His patients, not the good and excellent, but the most guilty, for He said, "The whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners to repentance." Jesus, then, the beloved Physician is able and willing to meet the case of every one of us. His wounds are an unfailing remedy.

( C. H. Spurgeon.)

Christian Observer.
It was the fault of the Jews, on whom Jeremiah denounced the judgment of God for their sins, that, instead of repenting, they comforted themselves with false hopes of mercy, and cried, Peace, peace, when there was no peace. "I hearkened, and heard," saith the prophet, "that they spake not right: no man repented him of his wickedness, saying, What have I done!" "They did not amend their doings; they did not execute judgment between a man and his neighbour; but they still oppressed the stranger, the fatherless, and the widow." And the alarm which might be caused by the awful declarations of the prophet they soon forgot: they healed the hurt slightly; they believed the false prophets, who spake smooth things to them. Too often do we meet with cases exactly similar amongst ourselves. God has denounced judgments upon sinners; the ministers of God proclaim these judgments, and, if possible, to alarm the consciences of sinners. There would scarcely be anything more surprising, were we not so accustomed to it, than the general indifference and fearlessness which is shown in respect to the judgments of God. Is it true that God has actually appointed a judgment seat, at which we must all appear? Is it certain, that a punishment which is eternal awaits transgressors? Still, however, it sometimes happens, where the Word of God is faithfully preached, that an uneasy suspicion of danger will arise, and an alarm be produced in the mind, respecting the judgment to come. Inquiry will then, perhaps, be made as to the way of safety. I wish them to consider the uneasiness they feel, however painful, as a great blessing, for which they have more reason to offer up thanksgivings to God than perhaps for any mercy they ever before experienced. A state of careless ease is the state of danger. Let us not, therefore, stifle such convictions; let us not look upon them as an evil; let us not lament that our quiet has been interrupted; but rather cherish them, as the means used by Providence for our good. Let such persons, however, beware of laying too great a stress upon present peace. It should ever be laid down as a rule, that grace is to be sought in the first place; then peace. But many reverse this. Comfort should never be made our principal or direct end; though it too often happens that doctrines are valued, ministers chosen, and means used, only on account of the degree of comfort which they excite. The bad effects of thus unduly valuing present peace are very serious. That uneasiness of mind which is the parent of humility and the nurse of repentance; that uneasiness, which, if cultivated, would produce a spirit of holy jealousy and watchfulness over ourselves, a just and extensive view of our duty, and a tenderness of conscience, is stifled in its very birth; and the consequence is obvious: superficial convictions produce superficial peace and superficial practice.

I. THE FALSE WAYS BY WHICH MEN ENDEAVOUR TO OBTAIN PEACE. Here I must begin with remarking, that the strength of a person's peace is no proof of the soundness of it. It is not unusual to see even notorious sinners dying in peace, and to meet with enthusiasts of various and opposite kinds rejoicing in a peace of mind which is not clouded by a single doubt. For let a person be only firmly convinced that he is right, and peace will follow naturally. Hence it will vary according to a person's natural temper, his modesty or his arrogance, his knowledge or his ignorance, as well as according to the doctrines he imbibes. We may learn from this view of the subject the great importance of sound scriptural knowledge and true religious principles. A false peace must be built on error or ignorance, and these are removed by a thorough knowledge of the truths of Scripture. We must examine whether our views are just concerning the terms of salvation, and the necessary evidence of the safety of our state.

1. It is far from being uncommon to hear a person declare his religious creed in such terms as these: "Whatever bigots may affirm, or enthusiasts believe, I am certain that God is our merciful Father, and will make allowance for the frailties of His creatures, He knows what passions He gave us, and will surely consider their strength and our weakness. It is dishouourable to Him to indulge any fear of His goodness. Such cases as those, to which human laws do not extend, Divine justice may reach; but as for those whose lives, allowing for human infirmity, are on the whole respectable, surely they need entertain no uneasy apprehensions." Let a person receive these sentiments, it matters not upon how slight evidence — it matters not that the Word of God contradicts them — and he will have peace; and this peace he will enjoy so long as he continues firm in these sentiments. It is only some uneasy fear that sin may not be so easily forgiven; some secret suggestion of conscience that all is not right within, which can shake this man's peace. Such a peace as this can only be the result of gross ignorance, and neglect of serious inquiry. Where the conscience is enlightened by some degree of scriptural knowledge, there must be something much more than this to serve as a foundation for the peace of the soul. There are persons, therefore who seek peace by the adoption of a new religious system, perhaps a true one. They read the Scriptures, and they attend to religious conversation with much curiosity and desire to know the truth: a complete change perhaps takes place in their religious opinions: their imagination is alive to religion; their thoughts are occupied with it. Now, supposing the system of religion which they have adopted to be the true one, still it may be asked, does the mere belief even of the truth save the soul? Can a mere speculative faith, however true, save a man? Does our Saviour, or do His apostles tell us to depend on our opinions, on the fancies of our minds, or the clearness of our conceptions?

2. Another class of persons build their peace, not upon the declarations of Scripture respecting the character of those who shall be accepted, but upon some secret suggestions, some impression made on the mind, some vision or rome, some uncommon feeling. by which they imagine they are assured of the favour of God towards them. God does not give one revelation to supersede another: He does not point out a hope in His Word upon which we may and ought to rely, and then, rejecting that as imperfect, communicate one in a different way. "We are saved," saith the apostle, "by faith"; in another place, "by hope." They both imply the same thing, and both prove that it is not by sight, by feeling, by impressions: for these are not faith; these have not the truth revealed in Scripture for their object, but the truth revealed to ourselves. What a door is here opened for delusion and enthusiasm! How is the attention thus drawn from the Word of God, to follow an unknown guide! How do we leave the promises, to build upon the phantoms of fancy! It must be allowed, indeed, that the Holy Spirit is the great Author of light and peace: but He communicates them, as we learn from Scripture, by impressing the truths revealed in the Bible on our hearts; by removing our prejudices against them; by disposing our hearts to attend to them; by exciting holy affections in consequence of the view we have of them. Thus the Spirit testifies of Christ, not of us; fills us with joy in believing the old, not in receiving a new, revelation; makes known the truths of Scripture, not truths with which Scripture is unconcerned.

II. WHAT IS THE TRUE FOUNDATION OF CHRISTIAN PEACE?

1. It is not to be denied, that some good Persons have built their peace on those evidences which I have just laid down as unsatisfactory; but in this case, it has been their error that they have neglected what was truly a good evidence, and dwelt upon what was imperfect and unsound. We are apt to lay too much stress upon what is peculiar to ourselves and to our party, and too little upon what is really important, and what is held to be so in Scripture.

2. We may lay it down as a maxim, that grace in the heart is far more important than light in the understanding, or than comfort and Peace, however founded. The peace of the Gospel has a close connection with sanctification, as well as a manifest influence upon it. And one great evil which arises from all false ways of obtaining Peace is this, that they have no necessary connection with sanctification. Whatever peace, or whatever feelings we have, let us mark their practical influence: if they tend to produce, not a partial, but an universal respect to all God's will, so far they are right, and all true Christian peace will tend to produce that effect. It remains now to explain what is the just and proper foundation on which a solid Peace may be built. Here it is hardly necessary to premise that Scripture is our only unerring guide in such inquiries. Now, in his Epistle to the Romans, St. Paul treats of this subject, not indirectly or briefly, but expressly and fully. In the fifth chapter he states the way in which a Christian obtains peace with God, and is enabled to rejoice in hope of His glory. This foundation appears to be faith. "Therefore, being justified by faith, we have peace with God." Peace, I have said, is at first to be obtained by believing. But suppose a person, who fancies himself a believer, still lives in the practice of sin; is he, nevertheless, to maintain peace, to stifle the alarms of conscience, and to look only to his faith in the revelation of Christ? God forbid. His conduct proves that his faith is insincere. He must humble himself before God as a sinner, and pray for true faith; for an influential, purifying view of the Gospel. Thus, then, faith must be the foundation of our peace, but uprightness the guard of it. Faith and peace will then go hand in hand, attending the true Christian in his journey to heaven. Does he fall into sin? His peace will decay. Would he have it renewed? It must be by renewed repentance, and renewed application to the Saviour, who takes away sin and communicates pardon and sanctifying grace. Thus his faith will be strengthened, and his peace restored. Let us examine on what our peace towards God is founded. Is it on our own good life? If so, it is false. Is it on our faith? If so, is our faith sincere? Does it teach us reliance on Christ, and lead us to continual applications to Him for grace? Does the love of Christ constrain us to live to Him rather than to ourselves? Does it produce in us a uniform and sincere obedience to His holy will? If not, we may justly fear that our faith is vain, and that we are yet in our sins. Lastly, let us ever bear in mind, that to Christ alone must we be indebted for salvation. Though the Scriptures speak of our being saved by faith, yet, properly speaking, it is Christ alone who can save us. He has made a full and sufficient atonement for sin.

(Christian Observer.)

People
Dan, Jeremiah
Places
Dan, Gilead, Jerusalem, Zion
Topics
Breathing, Consume, Contains, Dan, Devour, Devoured, Dwell, Ears, Enemy's, Fear, Fills, Fullness, Fulness, Horses, Inhabitants, Loud, Meal, Mighty, Neighing, Neighings, Ones, Outcry, Quakes, Shaking, Snorting, Stallions, Steeds, Strong, Therein, Town, Trembled, Trembles, Trembleth, Voice, War-horses
Outline
1. The calamity of the Jews, both dead and alive.
4. He upbraids their foolish and shameless impenitency.
13. He shows their grievous judgment;
18. and bewails their desperate estate.

Dictionary of Bible Themes
Jeremiah 8:16

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Library
December 8. "Is There no Balm in Gilead; is There no Physician There?" (Jer. viii. 22).
"Is there no balm in Gilead; is there no physician there?" (Jer. viii. 22). Divine healing is just divine life. It is the headship of Christ over the body. It is the life of Christ in the frame. It is the union of our members with the very body of Christ and the inflowing life of Christ in our living members. It is as real as His risen and glorified body. It is as reasonable as the fact that He was raised from the dead and is a living man with a true body and a rational soul to-day, at God's right
Rev. A. B. Simpson—Days of Heaven Upon Earth

What have I Done?
The text is "What have I done?" I shall just introduce that by a few words of affectionate persuasion, urging all now present to ask that question: secondly, I shall give them a few words of assistance in trying to answer it; and when I have so done, I shall finish by a few sentences of solemn admonition to those who have had to answer the question against themselves. I. First, then, a few words of EARNEST PERSUASION, requesting every one now present, and more especially every unconverted person,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Who Shall Deliver?
"Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?"--JER. viii. 22. "Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto Thee; for Thou art the Lord our God."-JER. iii. 22. "Heal me, O Lord, and I shall be healed."-JER. xii. 14. "O wretched man that I am! who shall deliver me out of the body of this death? I thank God through Jesus Christ our Lord. The law of the Spirit of life in Christ
Andrew Murray—The Ministry of Intercession

"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher
Hugh Binning—The Works of the Rev. Hugh Binning

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1]
John Bunyan—The Works of John Bunyan Volumes 1-3

"But Whereunto Shall I Liken this Generation?"
Matth. xi. 16.--"But whereunto shall I liken this generation?" When our Lord Jesus, who had the tongue of the learned, and spoke as never man spake, did now and then find a difficulty to express the matter herein contained. "What shall we do?" The matter indeed is of great importance, a soul matter, and therefore of great moment, a mystery, and therefore not easily expressed. No doubt he knows how to paint out this to the life, that we might rather behold it with our eyes, than hear it with our
Hugh Binning—The Works of the Rev. Hugh Binning

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded
John Newton—Messiah Vol. 2

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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