Jeremiah 6:16
Verse
Context
Jerusalem’s Final Warning
15Are they ashamed of the abomination they have committed? No, they have no shame at all; they do not even know how to blush. So they will fall among the fallen; when I punish them, they will collapse,” says the LORD. 16This is what the LORD says: “Stand at the crossroads and look. Ask for the ancient paths: ‘Where is the good way?’ Then walk in it, and you will find rest for your souls. But they said, ‘We will not walk in it!’ 17I appointed watchmen over you and said, ‘Listen for the sound of the ram’s horn.’ But they answered, ‘We will not listen!’
Sermons
Paul Washer
Jason Robinson
Walter A. Henrichsen
Carter Conlon
Zac Poonen
T. Austin-Sparks
Danny BondSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The judgment cannot be turned aside by mere sacrifice without a change of heart. - Jer 6:16. "Thus hath Jahveh said: Stand on the ways, and look, and ask after the everlasting paths, which (one) is the way of good, and walk therein; so shall ye find rest for your souls. But they say, We will not go. Jer 6:17. And I have set over you watchmen, (saying): Hearken to the sound of the trumpet; but they say, We will not hearken. Jer 6:18. Therefore hear, ye peoples, and know, thou congregation, what happens to them. Jer 6:19. Hear, O earth! Behold, I bring evil on this people, the fruit of their thoughts; for to my words they have not hearkened, and at my law they have spurned. Jer 6:20. To what end, then, is their incense coming to me from Sheba, and the good spice-cane from a far land? Your burnt-offerings are not a pleasure, and your slain-offerings are not grateful to me. Jer 6:21. Therefore thus hath Jahveh said: Behold, I lay stumbling-blocks for this people, that thereon fathers and sons may stumble, at once the neighbour and his friend shall perish." Jer 6:16 The Lord has not left any lack of instruction and warning. He has marked out for them the way of salvation in the history of the ancient times. It is to this reference is made when they, in ignorance of the way to walk in, are called to ask after the everlasting paths. This thought is clothed thus: they are to step forth upon the ways, to place themselves where several ways diverge from one another, and inquire as to the everlasting paths, so as to discover which is the right way, and then on this they are to walk. נתיבות עולם are paths that have been trod in the hoary time of old, but not all sorts of ways, good and bad, which they are to walk on indiscriminately, so that it may be discovered which of them is the right one (Hitz.). This meaning is not to be inferred from the fact, that in Jer 18:15 everlasting paths are opposed to untrodden ways; indeed this very passage teaches that the everlasting ways are the right ones, from which through idolatry the people have wandered into unbeaten paths. Thus the paths of the old time are here the ways in which Israel's godly ancestors have trod; meaning substantially, the patriarchs' manner of thinking and acting. For the following question, "which is the way," etc., does not mean, amongst the paths of old time to seek out that which, as the right one, leads to salvation, but says simply thus much: ask after the paths of the old time, so as thus to recognise the right way, and then, when ye have found it, to walk therein. דּרך הטּוב, not, the good way; for הטּוב cannot be an objective appended to דּרך, since immediately after, the latter word is construed in בּהּ as faem. "The good" is the genitive dependent on "way:" way of the good, that leads to the good, to salvation. This way Israel might learn to know from the history of antiquity recorded in the Torah. Graf has brought the sense well out in this shape: "Look inquiringly backwards to ancient history (Deu 32:7), and see how success and enduring prosperity forsook your fathers when they left the way prescribed to them by God, to walk in the ways of the heathen (Jer 18:15); learn that there is but one way, the way of the fear of Jahveh, on which blessing and salvation are to be found (Jer 32:39-40)." Find (with ו consec.), and find thus = so shall ye find; cf. Ew. 347, b; Ges. 130, 2. To "we will not go," we may supply from the context: on the way of good. Jer 6:17 But God does not let the matter end here. He caused prophets to rise up amongst them, who called their attention to the threatening evil. Watchers are prophets, Eze 3:17, who stand upon the watch-tower to keep a lookout, Hab 2:1, and to give the people warning, by proclaiming what they have seen in spirit. "Hearken to the sound," etc., are not the words of the watchmen (prophets), for it is they who blow the trumpet, but the words of God; so that we have to supply, "and I said." The comparison of the prophets to watchmen, who give the alarm of the imminent danger by means of the sound of the trumpet, involves the comparison of the prophets' utterances to the clang of the signal-horn-suggested besides by Amo 3:6. Jer 6:18 Judah being thus hardened, the Lord makes known to the nations what He has determined regarding it; cf. Mic 1:2. The sense of "Know, thou congregation," etc., is far from clear, and has been very variously given. Ros., Dahl., Maur., Umbr., and others, understand עדה of the congregation or assembly of the foreign nations; but the word cannot have this meaning without some further qualifying word. Besides, a second mention of the nations is not suitable to the context. the congregation must be that of Israel. The only question can be, whether we are by this to think of the whole people (of Judah), (Chald, Syr., Ew., and others), or whether it is the company of the ungodly that is addressed, as in the phrase עדת קרח(Hitz.). But there is little probability in the view, that the crew of the ungodly is addressed along with the nations and the earth. Not less open to debate is the construction of את־אשׁר־בּם. In any case little weight can be attached to Hitz.'s assumption, that את is used only to mark out the אשׁר as relative pronoun: observe it, O company that is amidst them. The passages, Jer 38:16 (Chet.), and Ecc 4:3, where את seems to have this force, are different in kind; for a definite noun precedes, and to it the relation את־אשׁרis subjoined. And then what, on this construction, is the reference of בּם, amidst them? Hitz. has said nothing on this point. But it could only be referred to "peoples:" the company which is amidst the peoples; and this gives no reasonable sense. These three words can only be object to "know:" know what is amongst (in) them; or: what is or happens to them (against them). It has been taken in the first sense by Chald. (their sins), Umbr., Maur.: what happens in or amongst them; in the second by Ros., Dahl.: what I shall do against them. Ewald, again, without more ado, changes בּם into בּא: know, thou congregation, what is coming. By this certainly a suitable sense is secured; but there are no sufficient reasons for a change of the text, it is the mere expedient of embarrassment. All the ancient translators have read the present text; even the translation of the lxx: καὶ οἱ ποιμαίνοντες τὰ ποίμνια αὐτῶν, has been arrived at by a confounding of letters (דעי עדה with רעי עדר). We understand "congregation" of Israel, i.e., not of the whole people of Judah, but of those to whom the title "congregation" was applicable, i.e., of the godly, small as their number might be. Accordingly, we are not to refer את־אשׁר בּםto "peoples:" what is occurring amidst the peoples, viz., that they are coming to besiege Jerusalem, etc. (Jer 6:3.). Nor is it to be referred to those in Judah who, according to Jer 6:16 and Jer 6:17, do not walk in the right way, and will not give ear to the sound of the trumpet. The latter reference, acc. to which the disputed phrase would be translated: what will happen to them (against them), seems more feasible, and corresponds better to the parallelism of Jer 6:18 and Jer 6:19, since this corresponds better to the parallelism of Jer 6:18 and Jer 6:19, since this same phrase is then explained in Jer 6:19 by: I bring evil upon this people. (Note: So that we cannot hold, with Graf, that the reading of the text is "manifestly corrupted;" still less do we hold as substantiated or probable his conjectural reading: וּדעוּ אשׁר הע, and know what I have testified against them.) Jer 6:19 In Jer 6:19 the evil is characterized as a punishment drawn down by them on themselves by means of the apposition: fruit of their thoughts. "Fruit of their thoughts," not of their deeds (Isa 3:10), in order to mark the hostility of the evil heart towards God. God's law is put in a place of prominence by the turn of the expression: My law, and they spurned at it; cf. Ew. 344, b, with 309, b. Jer 6:20 The people had no shortcoming in the matter of sacrifice in the temple; but in this service, as being mere outward service of works, the Lord has no pleasure, if the heart is estranged from Him, rebels against His commandments. Here we have the doctrine, to obey is better than sacrifice, Sa1 15:22. The Lord desires that men do justice, exercise love, and walk humbly with Him, Mic 6:8. Sacrifice, as opus operatum, is denounced by all the prophets: cf. Hos 6:6; Amo 5:21., Isa 1:11; Psa 50:8. Incense from Sheba (see on Eze 27:22) was required partly for the preparation of the holy incense (Exo 30:34), partly as an addition to the meat-offerings, Lev 2:1, Lev 2:15, etc. Good, precious cane, is the aromatic reed, calamus odoratus (Exo 30:23), calamus from a far country - namely, brought from India - and used in the preparation of the anointing oil; see on Exo 30:23. לרצון is from the language of the Torah; cf. Lev 1:3., Jer 22:19., Exo 28:38; and with לא: not to well-pleasing, sc. before Jahveh, i.e., they cannot procure for the offerers the pleasure or favour of God. With לא ערבוּ לי cf. Hos 9:4. Jer 6:21 Therefore the Lord will lay stumbling-blocks before the people, whereby they all come to grief. The stumbling-blocks by which the people are to fall and perish, are the inroads, of the enemies, whose formidableness is depicted in Jer 6:22. The idea of totality is realized by individual cases in "fathers and sons, neighbour and his friend." יחדּו belongs to the following clause, and not the Keri, but the Cheth. יאבדוּ, is the true reading. The Keri is formed after the analogy of Jer 46:6 and Jer 50:32; but it is unsuitable, since then we would require, as in the passages cited, to have נפל in direct connection with כּשׁל.
Jamieson-Fausset-Brown Bible Commentary
Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered. old paths--Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (Jer 18:15; Psa 139:24; Mal 4:4). rest-- (Isa 28:12; Mat 11:29).
John Gill Bible Commentary
Thus saith the Lord, stand ye in the ways, and see,.... These are the words of the Lord to the people, whom he would have judge for themselves, and not be blindly led by the false prophets and priests; directing them to do what men should, when they are in a place where two or more ways meet, and know not which way to take; they should make a short stop, and look to the way mark or way post, which points whither each path leads, and so accordingly proceed. Now, in religious things, the Scriptures are the way mark to direct us which way we should take: if the inquiry is about the way of salvation, look up to these, which are able to make a man wise unto salvation; these show unto men that the way of salvation is not works of righteousness done by them, but Christ only: if the question is about any doctrine whatever, search the Scriptures, examine them, they are profitable for doctrine; they tell us what is truth, and what is error: if the doubt is about the matter or form of worship, and the ordinances of it, look into the Scriptures, they are the best directory to us what we should observe and do: and ask for the old paths; of righteousness and holiness, which Enoch, Noah, Abraham, Isaac, Jacob, and others, walked in, and follow them; and the way of salvation by Christ, which, though called a new way, Heb 10:20, yet is not newly found out, for it was contrived in eternity; nor newly revealed, for it was made known to Adam and Eve immediately after the fall; nor newly made use of, for all the Old Testament saints were saved by the same grace of Christ, and justified by his righteousness, and their sins pardoned through his blood, and expiated by his sacrifice, as New Testament saints; only of late, or in these last days, it has been more clearly made known; otherwise there is but one way of salvation; there never was any other, nor never will be; inquire therefore for this old path, which all true believers have trodden in: where is the good way, and walk therein; or, "the better or best way" (x), and more excellent way, which is Christ, Joh 14:6, he is the way of access to God, and acceptance with him, and the way of conveyance of all the blessings of grace; he is the way to the Father, and to eternal happiness; he is the living way which always continues, and is ever the same; and is a plain, pleasant, and safe way, and therefore a good one; there is no one better, nor any so good; and therefore this must be the right way to walk in, and to which there is great encouragement, as follows: and ye shall find rest for your souls; there is rest and peace enjoyed in the ways of God, and in the ordinances of the Gospel; wisdom's ways are ways of peace, which are the lesser paths; and in the doctrines of the Gospel, when the heart is established with them, the mind is tranquil and serene, and at rest, which before was fluctuating and wavering, and tossed to and fro with every wind; but the principal rest is in Christ himself, in whom the true believer, that walks by faith in him, has rest from the guilt and dominion of sin, from the curse and bondage of the law, and from the wrath of God in his conscience; and enjoys a spiritual peace, arising from the blood, sacrifice, and righteousness of Christ, Mat 11:28, but they said, we will not walk therein; in the old paths, and in the good way but in their own evil ways, which they chose and delighted in; and therefore, as their destruction was inevitable, it was just and righteous. (x) "quae sit via melior", Vatablus; "via optima", Schmidt.
Tyndale Open Study Notes
6:16-21 The Lord again appealed to the people to repent and warned them of the terrible consequences that awaited them if they refused. 6:16 Following the old, godly way of God’s laws (Mal 4:4) would lead to rest for the people’s souls (cp. Matt 11:29).
Jeremiah 6:16
Jerusalem’s Final Warning
15Are they ashamed of the abomination they have committed? No, they have no shame at all; they do not even know how to blush. So they will fall among the fallen; when I punish them, they will collapse,” says the LORD. 16This is what the LORD says: “Stand at the crossroads and look. Ask for the ancient paths: ‘Where is the good way?’ Then walk in it, and you will find rest for your souls. But they said, ‘We will not walk in it!’ 17I appointed watchmen over you and said, ‘Listen for the sound of the ram’s horn.’ But they answered, ‘We will not listen!’
- Scripture
- Sermons
- Commentary
寻访古道 - Finding the Old Path
By Paul Washer8.3K42:07ChineseJER 6:13JER 6:16In this sermon, the speaker emphasizes the importance of being captivated by the glory of Christ. He shares that his own devotion to Christ is not based on discipline or religious duty, but rather on the captivating beauty of Jesus. The speaker contrasts the temporary pleasures and distractions of the world with the eternal satisfaction found in knowing Christ. He urges listeners to prioritize their relationship with Christ above all else and warns against being deceived by worldly desires. The sermon concludes with a call to come to Christ, to prove one's faith through actions, and a prayer for the Holy Spirit to work in the hearts of the listeners.
Overcoming Sexual Sin
By Jason Robinson5.8K1:45:50Sexual SinPRO 4:23JER 6:16MAT 6:33JHN 14:21JHN 16:25JHN 16:271TI 2:9In this sermon, the speaker emphasizes the importance of being in harmony with one another in the church. He explains that when believers are in symphony with each other, they can ask Jesus for anything in his name and he will answer. The speaker shares his personal testimony of growing up in a wicked environment and how he was transformed when he came to Christ. He also highlights the need for Christians to return to the old paths and not be swayed by new teachings or solutions.
Many Aspire, Few Attain
By Walter A. Henrichsen2.8K1:14:07Finishing WellDEU 6:6PRO 28:20JER 6:16MAT 22:37LUK 16:10ROM 12:91CO 9:24In this sermon, the speaker emphasizes the importance of remembering and reviewing the truths of the Bible. He encourages the audience to hold tenaciously to these truths and make them the foundations of their lives. The speaker also warns against being kick-oriented and always seeking new things, as this can lead to ineffectiveness in serving God. He lists 14 ways in which individuals can render themselves ineffective for God and urges the audience to choose wisely and not climb on the shelf for God. The sermon references various Bible verses, including Deuteronomy 6:6 and Daniel 6:3, to support the speaker's points.
Loving the Appearing of Christ
By Carter Conlon2.8K55:02Second Coming Of ChristJER 6:16EPH 5:5EPH 5:82TI 4:1In this sermon, the preacher highlights the lack of conviction and moral compass in society, even among those who claim to know God. He references Jeremiah 6:16, where God calls for people to return to the old paths and find rest for their souls, but they refuse. The preacher emphasizes that there is a rebellion against truth and a preference for religion and worldly pleasures over the presence of Christ. He concludes by urging the church to call out to the Lord and love His appearing. The sermon also references 2 Timothy 4, where Paul charges Timothy to be diligent in preaching the word, as there will come a time when people will reject sound doctrine and turn to false teachings.
The Baptism of Fire
By Zac Poonen2.3K58:53LEV 9:24PSA 139:23JER 6:16JER 8:8MAL 4:5MAT 3:2MAT 7:23LUK 16:13GAL 2:20
This sermon emphasizes the importance of repentance and preparing our hearts to receive Christ, drawing parallels to John the Baptist's ministry of preparing the way for Jesus. It highlights the need for genuine repentance, understanding the seriousness of sin, and the danger of neglecting the message of turning from sin. The sermon stresses the significance of fathers taking responsibility for their children's spiritual upbringing and the necessity of being baptized in the fire of God for true transformation and spiritual growth.
Vocational Fellowship - Part 6
By T. Austin-Sparks1.7K53:43FellowshipJER 6:16JER 17:12MAT 6:33ACT 2:421CO 14:332TI 4:3JAS 1:5In this sermon, the speaker addresses a crisis that has been reached in the lives of the people. They are experiencing unrest, weariness, and a sense of futility. Some have accepted this way of life, while others are confused and fearful. The Lord comes in with his word, urging them to stand at the crossroads and reflect on their situation. He warns against forsaking the fountain of living water and instead creating broken systems that cannot hold water. The speaker emphasizes the importance of being in line with God's purpose and allowing the spontaneous flow of life to guide their actions.
Ever Increasing Light
By Danny Bond1.6K48:53Light Of LifeNUM 7:1JER 6:16ACT 10:1In this sermon, the preacher emphasizes the importance of fulfilling the Great Commission, which is to spread the gospel to all corners of the world. He uses a story about a family and their wheat fields to illustrate the urgency and unity required in this mission. The sermon focuses on four main points: the presentation of light to a seeking heart, prayer as a powerful tool, overcoming prejudice, and the fulfillment of prophecy. The preacher encourages believers to actively participate in the work of God's kingdom and to be obedient to the call to share the gospel.
(1 Samuel) Bottomed Out and Starting to Rise
By David Guzik1.6K36:131SA 30:6PSA 27:14PRO 14:12JER 6:16LAM 3:22MAT 6:33ROM 8:28In this sermon, the speaker focuses on the story of David and his men returning to their city, Ziklag, only to find it burned and their families taken captive. The speaker emphasizes the importance of recognizing and acknowledging our own spiritual decline and the consequences that come with ignoring warning signs from God. David and his men cried and mourned over their loss, realizing that it was their own fault. The speaker suggests that David could have found strength in the Lord by remembering God's love and seeking His guidance in restoring what was lost.
For This Cause
By Chuck Smith1.5K36:59Christian LifeNUM 6:242KI 17:6JER 6:16MAT 22:372CO 6:17In this sermon, the speaker discusses the decline of morality in society, particularly in relation to sexual activity. They mention how a program for seventh graders had to be redesigned to teach nine-year-olds about sex due to their early involvement in it. The speaker also criticizes the Supreme Court for their interpretation of freedom of speech, which led to a flood of pornography and the removal of laws restricting sexual activity among consenting adults. The sermon emphasizes the importance of returning to the old ways and prioritizing God in our lives.
A Man of God - Part 14
By Leonard Ravenhill1.4K05:56JER 6:16MAT 6:6EPH 6:10JAS 4:8
This sermon emphasizes the importance of returning to the old paths of prayer, fasting, and personal devotion, as exemplified by the stories of William Booth and the Salvation Army. It encourages a focus on deepening one's relationship with God through prayer and seeking His presence, rather than seeking worldly success or recognition. The speaker shares personal experiences of the transformative power of prayer and devotion, highlighting the need to prioritize spiritual growth and intimacy with God above all else.
If Revival Doesn't Come
By Ronald Glass1.3K47:19RevivalPSA 80:3JER 6:16LAM 5:19HAB 3:16ROM 11:33In this sermon, the speaker focuses on the prophet Habakkuk and his reaction to God's revelation of judgment. Habakkuk expresses his fear and physical distress upon understanding the future plans of God. The speaker then draws a parallel to the state of evangelical Christianity today, highlighting the defilement and corruption present in many churches. The sermon emphasizes the need for biblical revival and references the books of Lamentations and Habakkuk to further illustrate the consequences of turning away from God's covenant.
Interviu Cu Leonard Ravenhill (Spanish)
By Leonard Ravenhill1.3K1:52:29PSA 119:105JER 6:16MAT 11:28JHN 6:35ACT 3:191TI 4:12JAS 4:8
This sermon reflects on a journey of faith spanning 70 years, witnessing various church tragedies and worldly events. It emphasizes the importance of staying focused on Jesus, reading the Word, and cherishing the old paths of faith. The speaker shares a personal testimony of coming to Jesus out of weariness and a sense of emptiness, rather than traditional reasons like conviction of sin. The sermon also touches on the impact of revivalists and the struggle of young people today to maintain a strong faith amidst distractions and challenges.
A Man of God - Part 4
By Leonard Ravenhill1.1K09:36PRO 22:6JER 6:16JHN 17:3ACT 2:1JAS 5:16
This sermon reflects on historical events and individuals who were deeply impacted by encounters with God and the power of revival. It emphasizes the importance of knowing God personally, the significance of prayer and seeking the old paths of faith, and the transformative impact of genuine encounters with the Holy Spirit. The narrative highlights the need for a revival of spiritual fervor and dedication to God's Word in today's society.
(Revelations of the Gospel) 3. a Revelation of My Responsibility and God's Grace
By Jason Robinson9551:10:32The True GospelGrace and ResponsibilityDEU 30:19JER 6:16LUK 13:34ROM 5:2ROM 11:61CO 15:102CO 6:1TIT 2:12HEB 4:16REV 22:17Jason Robinson emphasizes the importance of understanding the complete Gospel amidst the confusion of various interpretations in a post-Christian society. He outlines sixteen essential revelations that form the foundation of the true Gospel, including the responsibility of man to respond to God's grace and the necessity of repentance and faith. Robinson stresses that while God's grace is freely given, individuals must actively choose to accept it and live in accordance with it, highlighting the balance between divine grace and human responsibility. He warns against the dangers of a diluted Gospel that neglects these critical elements, urging believers to seek a genuine relationship with Christ that transforms their lives.
(Where Is the Church Going) 8. Hear the Sound of the Trumpet
By Miki Hardy8821:13:26WarningJER 6:16In this sermon, the preacher emphasizes that the Christian life should not be dependent on material possessions. The focus should be on becoming like Christ, serving and loving others. The preacher warns against the prevalence of a shallow and emotional gospel, urging the church to return to the true teachings of God. He highlights the need for a fear of God and a rebuke of the church's pursuit of money and worldly practices. The sermon draws parallels to the warnings given by prophets in the Old Testament and encourages repentance and a return to the pure doctrine of Jesus Christ.
Debate: How the Solemn League & Covenant Binds the Usa, Canada, Australia, etc., Today (1/3)
By Greg Barrow8631:25:44EXO 20:7JER 6:16EPH 2:20In this sermon, the speaker addresses Mr. Bacon's accusations regarding the binding nature of the solemn covenant. The speaker follows a structured format to establish the original intent of both the national and solemn covenants as everlasting commitments. The purpose of these covenants is to glorify God and preserve the true church. The speaker also discusses the parties involved in these covenants, including Canada and the United States.
Debate: Protestant Antidote to Modern Disunity (1/5) Protestant Fundamentals of Separation and Unity
By Greg Barrow8171:22:53JER 6:16MAT 16:21EPH 4:14PHP 3:16In this sermon transcript, the speaker addresses the issue of misrepresentation and criticism towards the Puritan Reformed Church of Edmonton (P.R.C.E.). The speaker criticizes Mr. Bacon for misrepresenting the church's terms of communion as unscriptural. The speaker emphasizes the importance of understanding the issues and studying the works of those being attacked before making judgments. They also highlight the need for scripture, light, and sound reasoning to awaken sinners and bring about a covenant testimony. The speaker concludes by stating that history, argument, and doctrinal declaration are essential in the conflict between truth and error, righteousness and unrighteousness, and Christ and Belial.
An Urgent Message for God's Elect - Bh Clendennon
By From the Pulpit & Classic Sermons77734:55RadioJER 6:16MAT 6:33ROM 1:251JN 1:9In this sermon, BH Klindenen delivers an urgent message to God's elect. He highlights the need for confession of sins and emphasizes God's faithfulness and justice in forgiving and cleansing us. Klindenen criticizes the current state of worship, where the focus is on popular gospel songs rather than the truths embedded in the gospel. He also addresses the arrogance, lack of learning, and judgmental attitudes within the church. Klindenen points out the confusion between noise and power, charisma and calling, and the replacement of conviction with counseling and sin with tolerance. He emphasizes the importance of preaching about the reality of hell and the Second Coming of Christ.
Crutches
By Jim Cymbala50727:20Christian LifePRO 18:24JER 6:16JOL 2:12JAS 4:8In this sermon, the speaker expresses gratitude for the people in his life who have helped him grow in his faith. He shares a personal story of a minister who took the time to mentor him when he was a college student. The speaker emphasizes the importance of being kind to those who have shown kindness to us, rather than being mean in return. He also encourages the audience to draw near to God, make positive changes in their lives, and actively participate in the church community.
James on Sickness, Suffering and Wandering
By Shane Idleman47132:38PRO 28:13JER 6:16MAT 6:15MAT 18:15HEB 4:16JAS 5:13JAS 5:19
This sermon from James chapter 5 delves into the topics of suffering, prayer, anointing oil for healing, and the importance of turning back to God when wandering from the truth. It emphasizes the need for confession, repentance, and the power of faith-filled prayer in saving the sick and covering a multitude of sins. The message highlights the consequences of sin, the importance of forgiveness, and the role of the Christian community in helping those who have strayed to return to God's path.
The Legend of the King's Sword
By E.A. Johnston39418:05Christian LifeJER 6:16MAT 6:33LUK 3:16ACT 1:8EPH 6:172TI 3:16HEB 4:12In this sermon, the preacher tells a story about a young prince who is captured by an evil enemy force, leaving his kingdom and the villagers under bondage. After the death of the old king, the prince is unable to assume the throne due to his captivity. In his hovel, the prince discovers his father's old sword, which he initially considers ordinary and heavy. However, when he dreams of being a king and fights with the sword, he realizes its power and uses it to defeat his enemies. Word spreads among the villagers, and the evil ruler is eventually defeated, setting the captives free and making the prince the new king. The preacher uses this story to emphasize the importance of returning to the old paths and relying on the power of God rather than new methodologies.
God's Road Map for Success
By Shane Idleman7245:18FaithfulnessTrust in GodPRO 31:10JER 6:16JAS 1:5Shane Idleman emphasizes the significance of mothers and their reflection of God's heart, highlighting their compassion, love, and understanding. He discusses the importance of staying close to God for success, urging individuals to seek wisdom and direction from the Scriptures. The sermon also addresses the challenges of life, the power of pain, and the necessity of trust and obedience in relationships. Ultimately, Shane encourages everyone to focus on God's faithfulness and to recognize that true strength comes from surrendering to Him.
5 Things That Hinder Presence of God
By Shane Idleman3055:38Spiritual WarfarePresence of God2CH 7:14PSA 139:23ISA 64:1JER 6:16MAT 6:24MAT 11:28ROM 1:281CO 9:27HEB 11:6JAS 5:16Shane Idleman emphasizes the five key hindrances to experiencing the tangible presence of God, which include secret sin, being too full of worldly distractions, a lack of desperation, a lack of fervency in prayer, and the failure to slow down and wait on God. He highlights that true communion with God requires deep repentance and a fervent pursuit of His presence, which can transform our lives and relationships. Idleman calls for a return to the old paths of prayer and worship, urging believers to seek God with urgency and sincerity, as desperation often leads to spiritual breakthroughs.
Timely Takeaways From Rend the Heavens Iv
By Shane Idleman161:03:41Spiritual WarfareRevival2CH 7:14PSA 34:4ISA 64:1JER 6:16MAT 5:6ROM 12:1EPH 6:12HEB 12:1JAS 4:101PE 5:8Shane Idleman emphasizes the urgent need for revival in the church and individual lives, urging believers to seek God fervently and to identify what must end in their lives for true revival to begin. He highlights the importance of prayer, worship, and obedience, warning against the dangers of secret sin and spiritual complacency. Idleman calls for a return to the 'old paths' of faith, emphasizing that genuine revival requires a deep, personal relationship with God and a commitment to living out one's faith authentically. He stresses that the church must remain vigilant in the face of spiritual warfare and societal challenges, reminding congregants that the presence of Christ is essential for overcoming life's difficulties.
Return to the Old Paths - the Fear of the Lord
By Shane Idleman1546:50IntegrityFear Of The LordPSA 33:8PRO 9:10PRO 14:27ECC 12:13ISA 41:10JER 6:16MAT 10:28Shane Idleman emphasizes the necessity of returning to the old paths, particularly the fear of the Lord, as a foundation for wisdom and understanding. He argues against cultural relativism, asserting that God's timeless truths provide direction and rest for our souls, especially when faced with life's crossroads. Idleman highlights that true fear of the Lord leads to integrity, righteousness, and a life that avoids the snares of death. He encourages believers to embrace this fear not as a dread but as a source of comfort and strength, reminding them that it is essential for living a life aligned with God's will. Ultimately, he calls for repentance and a return to a genuine relationship with God, which transforms how we live and interact with others.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The judgment cannot be turned aside by mere sacrifice without a change of heart. - Jer 6:16. "Thus hath Jahveh said: Stand on the ways, and look, and ask after the everlasting paths, which (one) is the way of good, and walk therein; so shall ye find rest for your souls. But they say, We will not go. Jer 6:17. And I have set over you watchmen, (saying): Hearken to the sound of the trumpet; but they say, We will not hearken. Jer 6:18. Therefore hear, ye peoples, and know, thou congregation, what happens to them. Jer 6:19. Hear, O earth! Behold, I bring evil on this people, the fruit of their thoughts; for to my words they have not hearkened, and at my law they have spurned. Jer 6:20. To what end, then, is their incense coming to me from Sheba, and the good spice-cane from a far land? Your burnt-offerings are not a pleasure, and your slain-offerings are not grateful to me. Jer 6:21. Therefore thus hath Jahveh said: Behold, I lay stumbling-blocks for this people, that thereon fathers and sons may stumble, at once the neighbour and his friend shall perish." Jer 6:16 The Lord has not left any lack of instruction and warning. He has marked out for them the way of salvation in the history of the ancient times. It is to this reference is made when they, in ignorance of the way to walk in, are called to ask after the everlasting paths. This thought is clothed thus: they are to step forth upon the ways, to place themselves where several ways diverge from one another, and inquire as to the everlasting paths, so as to discover which is the right way, and then on this they are to walk. נתיבות עולם are paths that have been trod in the hoary time of old, but not all sorts of ways, good and bad, which they are to walk on indiscriminately, so that it may be discovered which of them is the right one (Hitz.). This meaning is not to be inferred from the fact, that in Jer 18:15 everlasting paths are opposed to untrodden ways; indeed this very passage teaches that the everlasting ways are the right ones, from which through idolatry the people have wandered into unbeaten paths. Thus the paths of the old time are here the ways in which Israel's godly ancestors have trod; meaning substantially, the patriarchs' manner of thinking and acting. For the following question, "which is the way," etc., does not mean, amongst the paths of old time to seek out that which, as the right one, leads to salvation, but says simply thus much: ask after the paths of the old time, so as thus to recognise the right way, and then, when ye have found it, to walk therein. דּרך הטּוב, not, the good way; for הטּוב cannot be an objective appended to דּרך, since immediately after, the latter word is construed in בּהּ as faem. "The good" is the genitive dependent on "way:" way of the good, that leads to the good, to salvation. This way Israel might learn to know from the history of antiquity recorded in the Torah. Graf has brought the sense well out in this shape: "Look inquiringly backwards to ancient history (Deu 32:7), and see how success and enduring prosperity forsook your fathers when they left the way prescribed to them by God, to walk in the ways of the heathen (Jer 18:15); learn that there is but one way, the way of the fear of Jahveh, on which blessing and salvation are to be found (Jer 32:39-40)." Find (with ו consec.), and find thus = so shall ye find; cf. Ew. 347, b; Ges. 130, 2. To "we will not go," we may supply from the context: on the way of good. Jer 6:17 But God does not let the matter end here. He caused prophets to rise up amongst them, who called their attention to the threatening evil. Watchers are prophets, Eze 3:17, who stand upon the watch-tower to keep a lookout, Hab 2:1, and to give the people warning, by proclaiming what they have seen in spirit. "Hearken to the sound," etc., are not the words of the watchmen (prophets), for it is they who blow the trumpet, but the words of God; so that we have to supply, "and I said." The comparison of the prophets to watchmen, who give the alarm of the imminent danger by means of the sound of the trumpet, involves the comparison of the prophets' utterances to the clang of the signal-horn-suggested besides by Amo 3:6. Jer 6:18 Judah being thus hardened, the Lord makes known to the nations what He has determined regarding it; cf. Mic 1:2. The sense of "Know, thou congregation," etc., is far from clear, and has been very variously given. Ros., Dahl., Maur., Umbr., and others, understand עדה of the congregation or assembly of the foreign nations; but the word cannot have this meaning without some further qualifying word. Besides, a second mention of the nations is not suitable to the context. the congregation must be that of Israel. The only question can be, whether we are by this to think of the whole people (of Judah), (Chald, Syr., Ew., and others), or whether it is the company of the ungodly that is addressed, as in the phrase עדת קרח(Hitz.). But there is little probability in the view, that the crew of the ungodly is addressed along with the nations and the earth. Not less open to debate is the construction of את־אשׁר־בּם. In any case little weight can be attached to Hitz.'s assumption, that את is used only to mark out the אשׁר as relative pronoun: observe it, O company that is amidst them. The passages, Jer 38:16 (Chet.), and Ecc 4:3, where את seems to have this force, are different in kind; for a definite noun precedes, and to it the relation את־אשׁרis subjoined. And then what, on this construction, is the reference of בּם, amidst them? Hitz. has said nothing on this point. But it could only be referred to "peoples:" the company which is amidst the peoples; and this gives no reasonable sense. These three words can only be object to "know:" know what is amongst (in) them; or: what is or happens to them (against them). It has been taken in the first sense by Chald. (their sins), Umbr., Maur.: what happens in or amongst them; in the second by Ros., Dahl.: what I shall do against them. Ewald, again, without more ado, changes בּם into בּא: know, thou congregation, what is coming. By this certainly a suitable sense is secured; but there are no sufficient reasons for a change of the text, it is the mere expedient of embarrassment. All the ancient translators have read the present text; even the translation of the lxx: καὶ οἱ ποιμαίνοντες τὰ ποίμνια αὐτῶν, has been arrived at by a confounding of letters (דעי עדה with רעי עדר). We understand "congregation" of Israel, i.e., not of the whole people of Judah, but of those to whom the title "congregation" was applicable, i.e., of the godly, small as their number might be. Accordingly, we are not to refer את־אשׁר בּםto "peoples:" what is occurring amidst the peoples, viz., that they are coming to besiege Jerusalem, etc. (Jer 6:3.). Nor is it to be referred to those in Judah who, according to Jer 6:16 and Jer 6:17, do not walk in the right way, and will not give ear to the sound of the trumpet. The latter reference, acc. to which the disputed phrase would be translated: what will happen to them (against them), seems more feasible, and corresponds better to the parallelism of Jer 6:18 and Jer 6:19, since this corresponds better to the parallelism of Jer 6:18 and Jer 6:19, since this same phrase is then explained in Jer 6:19 by: I bring evil upon this people. (Note: So that we cannot hold, with Graf, that the reading of the text is "manifestly corrupted;" still less do we hold as substantiated or probable his conjectural reading: וּדעוּ אשׁר הע, and know what I have testified against them.) Jer 6:19 In Jer 6:19 the evil is characterized as a punishment drawn down by them on themselves by means of the apposition: fruit of their thoughts. "Fruit of their thoughts," not of their deeds (Isa 3:10), in order to mark the hostility of the evil heart towards God. God's law is put in a place of prominence by the turn of the expression: My law, and they spurned at it; cf. Ew. 344, b, with 309, b. Jer 6:20 The people had no shortcoming in the matter of sacrifice in the temple; but in this service, as being mere outward service of works, the Lord has no pleasure, if the heart is estranged from Him, rebels against His commandments. Here we have the doctrine, to obey is better than sacrifice, Sa1 15:22. The Lord desires that men do justice, exercise love, and walk humbly with Him, Mic 6:8. Sacrifice, as opus operatum, is denounced by all the prophets: cf. Hos 6:6; Amo 5:21., Isa 1:11; Psa 50:8. Incense from Sheba (see on Eze 27:22) was required partly for the preparation of the holy incense (Exo 30:34), partly as an addition to the meat-offerings, Lev 2:1, Lev 2:15, etc. Good, precious cane, is the aromatic reed, calamus odoratus (Exo 30:23), calamus from a far country - namely, brought from India - and used in the preparation of the anointing oil; see on Exo 30:23. לרצון is from the language of the Torah; cf. Lev 1:3., Jer 22:19., Exo 28:38; and with לא: not to well-pleasing, sc. before Jahveh, i.e., they cannot procure for the offerers the pleasure or favour of God. With לא ערבוּ לי cf. Hos 9:4. Jer 6:21 Therefore the Lord will lay stumbling-blocks before the people, whereby they all come to grief. The stumbling-blocks by which the people are to fall and perish, are the inroads, of the enemies, whose formidableness is depicted in Jer 6:22. The idea of totality is realized by individual cases in "fathers and sons, neighbour and his friend." יחדּו belongs to the following clause, and not the Keri, but the Cheth. יאבדוּ, is the true reading. The Keri is formed after the analogy of Jer 46:6 and Jer 50:32; but it is unsuitable, since then we would require, as in the passages cited, to have נפל in direct connection with כּשׁל.
Jamieson-Fausset-Brown Bible Commentary
Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered. old paths--Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (Jer 18:15; Psa 139:24; Mal 4:4). rest-- (Isa 28:12; Mat 11:29).
John Gill Bible Commentary
Thus saith the Lord, stand ye in the ways, and see,.... These are the words of the Lord to the people, whom he would have judge for themselves, and not be blindly led by the false prophets and priests; directing them to do what men should, when they are in a place where two or more ways meet, and know not which way to take; they should make a short stop, and look to the way mark or way post, which points whither each path leads, and so accordingly proceed. Now, in religious things, the Scriptures are the way mark to direct us which way we should take: if the inquiry is about the way of salvation, look up to these, which are able to make a man wise unto salvation; these show unto men that the way of salvation is not works of righteousness done by them, but Christ only: if the question is about any doctrine whatever, search the Scriptures, examine them, they are profitable for doctrine; they tell us what is truth, and what is error: if the doubt is about the matter or form of worship, and the ordinances of it, look into the Scriptures, they are the best directory to us what we should observe and do: and ask for the old paths; of righteousness and holiness, which Enoch, Noah, Abraham, Isaac, Jacob, and others, walked in, and follow them; and the way of salvation by Christ, which, though called a new way, Heb 10:20, yet is not newly found out, for it was contrived in eternity; nor newly revealed, for it was made known to Adam and Eve immediately after the fall; nor newly made use of, for all the Old Testament saints were saved by the same grace of Christ, and justified by his righteousness, and their sins pardoned through his blood, and expiated by his sacrifice, as New Testament saints; only of late, or in these last days, it has been more clearly made known; otherwise there is but one way of salvation; there never was any other, nor never will be; inquire therefore for this old path, which all true believers have trodden in: where is the good way, and walk therein; or, "the better or best way" (x), and more excellent way, which is Christ, Joh 14:6, he is the way of access to God, and acceptance with him, and the way of conveyance of all the blessings of grace; he is the way to the Father, and to eternal happiness; he is the living way which always continues, and is ever the same; and is a plain, pleasant, and safe way, and therefore a good one; there is no one better, nor any so good; and therefore this must be the right way to walk in, and to which there is great encouragement, as follows: and ye shall find rest for your souls; there is rest and peace enjoyed in the ways of God, and in the ordinances of the Gospel; wisdom's ways are ways of peace, which are the lesser paths; and in the doctrines of the Gospel, when the heart is established with them, the mind is tranquil and serene, and at rest, which before was fluctuating and wavering, and tossed to and fro with every wind; but the principal rest is in Christ himself, in whom the true believer, that walks by faith in him, has rest from the guilt and dominion of sin, from the curse and bondage of the law, and from the wrath of God in his conscience; and enjoys a spiritual peace, arising from the blood, sacrifice, and righteousness of Christ, Mat 11:28, but they said, we will not walk therein; in the old paths, and in the good way but in their own evil ways, which they chose and delighted in; and therefore, as their destruction was inevitable, it was just and righteous. (x) "quae sit via melior", Vatablus; "via optima", Schmidt.
Tyndale Open Study Notes
6:16-21 The Lord again appealed to the people to repent and warned them of the terrible consequences that awaited them if they refused. 6:16 Following the old, godly way of God’s laws (Mal 4:4) would lead to rest for the people’s souls (cp. Matt 11:29).