The Pulpit Commentary — Jeremiah — Volume 1 — Section 152

HOMILETICS. Ver. 7.-Wells of wiclcedn/!$8. I. IF w10KEDNESS IB ABUNDANT AND PERSISTENT, 11' '1:UST COME FROM A DEEP SOURCE, The wickedness of Israel is constantly renewed- ever fresh and abundant, like water in a well. Such water must flow out of deep fountains. The continuity of a course of sin proves that its origin is deep-seated. The 8in of hasty temper is less than that of deliberate calculation, the fall before sudden temptation more excusable than the wilful choice of evil, the occasional slip less culpable than the continuous habit of wickedness. This habitual sin must be rooted in a man's nature. Springing out under all circumstances, it is seen to be, not an outside defect, but a fruit of his own inner life. Constantly flowing in spite of all restraints of law, social influence, and conscience, it shows how thoroughly corrupt the heart must be (Matt. xv. 18). I!. IF WICKEDNESS IS DEEP-SEATED m THE HEART, IT MUST FLOW OUT IN FREQUENT AOTS. The spring cannot restrain its waters; the heart cannot repress its imaginations. These must come forth and express themselves in deeds. Men may aim at living two lives-an inner life of sin and an outer life of propriety; but the attempt must ulti- mately fail. 'l'he greater the evil of the heart, the more completely must this colour the life. Ill. DEEP-SEATED AND EVER-FLOWING WICKEDNESS PROVOKES THE SEVEREST JUDG• MENT FROM GoD. Jeremiah points to this as the terrible justification for the approach- ing desolation of the land. 1. In itself it is most heinous, and carries the greatest guilt. 2. It is so radically evil that it impregnates the whole nature of the people in whom it dwells, so that they cannot be regarded as doers of wickedness only, but as wicked; not as those who have committed acts of dishonesty, untruth, violence, etc., but as thieves, liars, murderers, etc. 3. Ever-flowing, it promises no better things for the future. If left to itself, it will but repeat the sickening tale of the past with aggravated depravity. 4. It is the source of evil to others. '!'he sin flows out. It must bo checked for the protection of all who come under its influence. Vers. 10, 11.-The indifference of men and the burden of truth. We have here revealed to us a conflict in the mind of the prophet. At first it seems vain for him to speak, for none heed his warnings (ver. 10); but then he feels the awful burden of his message compelling utterance. While he looks at his audience he loses heart and sees little good in attempting to influence them; but when he looks within at his trust be finds that this has claims and powers before which he must bow obediently. Thus the teacher of high truth is often discouraged when he considers tho unfitness of men to receive it, until he realizes more fully the majesty of the truth itself which possesses him and is not simply a treasure to be regarded as his property, but a Lord demanding his faithful service. I. THE INDIFFERF:NCE OF MEN. Here was the source of Jeromia.h's discouragement, and we can sympathize with him. What is the use of uttering truths that men are not fit to receive-only to waste our powers, create misunderstandings, and provoke opposition? 1. The reception of truth depends on the condition of the receiving mind. Language requires ears as well as tongues. Outward ears o.re useless without tho inward ears of an understanding mind. An ass has no lack of ears, but what are a. prophet's words to him? There are people to whom the solemn utterance of the most awful truths is but so much noise. 'l'herefore (1) it behoves men to beware of mocking at the supposed folly of any teaching till they have ascertained whether the fault lies with the teacher or with the taught. And (2) it is not enough to utter truth; we should seek for men the right preparation for receiving it-the ploughing of the hard soil in readiness for the sowing of the seed. 2. Wnen the mind is in a wrong con- dition for the reception of truth this may meet with ridicule and dislilce. Truth may meet with ridicule. The word of Jehovah was "a mockery to the Jews." Ridicule may ·be both a result of misunderstanding the truth and a cause of further mistakes. Truth may also meet with dislike. The Jews hnd "no delight" in the Divine \Vorel. This was a proof of their not understanding it; for to know it is to love it (Ps. cxix.  150 '!'llE UOOK OF THE PHOPI1ET JEREMI.Ail. [c11. v1. 1-30.