Jeremiah 44:18 - Homiletics

Chastisement misinterpreted.

I. IT IS POSSIBLE TO MISTAKE THE CAUSE AND PURPOSE OF GOD 'S PROVIDENCE IN CHASTISEMENT . Instead of accepting their calamities as punishments for their sins against Jehovah, the Jews in Upper Egypt argue from them to conclusions of unbelief in the power and goodness of the God of their fathers. They are not alone in their error. The problem of suffering and its source and aim is profoundly difficult. The glib repetition of old platitudes only mocks at the mystery it can never solve. Job's friends were good men, and two of them able men; but "miserable comforters" were they all, because their explanation of the cause of the tragic agony before them was so utterly inadequate. Two reasons for error in the interpretation of chastisement may be detected in the case of Jeremiah's contemporaries.

1 . An evil disposition. These men had no desire to recognize the hand of the true God in their experience. They had followed their wives in favouring the immoral rites of a heathenish cult. Jeremiah's teaching was rejected with insult; the idolatrous religion was grasped with obstinate self-will. Behaving in this way, the Jews in Upper Egypt were not in a fit state to judge fairly of the meaning of God's dealings with them. Our "views" of truth depend materially on our attitude towards it. Bad passions and a corrupt will prevent men at all times from profiting by chastisement.

2 . The delay of chastisement. This was not contemporaneous with the sin. It would seem that the corruption which followed the reformation of Josiah was not so bad as that which preceded it. Yet it was after this that the blow fell. Now, a similar experience may often be noted. Charles II . was a worse king than James II ; and Louis XV . than Louis XVI . The revolutions did not occur when things were at their worst. They took time to ripen. The chief causes of them were not their immediate antecedents. The same may be expected in private lives. Therefore it may require searching thought to trace the trouble down to its real root.

II. IT IS POSSIBLE TO FALL INTO RELIGIOUS ERROR THROUGH MISINTERPRETING GOD 'S PROVIDENCE IN CHASTISEMENT . By a false inference drawn from the experience of trouble, the idolatrous Jews were led to fling off the last relic of their ancient faith, and to renew their allegiance to the heathen religion they had partially renounced in outward act, though not, as it now appears, in the inclinations of their hearts. Consider the process by which this result was reached.

1 . A delusion as to the nature of repentance and its effects. The Jewish refugees had imagined that their abandonment of open idolatry would have warded off the impending doom. They were enraged at discovering their mistake, and they took the result as a reason for daring scepticism. Important lessons may be derived from their mistake, e.g.

2 . The mistake of judging of the truth of a religion by the worldly advantages that accrue from it. Godliness has "promise of the life that now is" ( 1 Timothy 4:8 ). Under the Old Testament economy this promise was emphasized. Nevertheless, even in the Jewish religion it was often recognized that suffering might fall upon the people of God ( e.g. Psalms 22:1-31 .). With our fuller light, we know that the temporal advantages of religion are but a small part of its blessings; that under certain circumstances it may bring more worldly loss than gain; that there are Christians who reckon that if in this life only they have hoped in Christ, they are of all men most pitiable ( 1 Corinthians 15:19 ). Therefore we should settle it well in our minds that, as worldly injustice and calamities of all kinds may fail upon the devoted servants of Christ, the experience of these things should not shake our faith. This fact needs to be well considered and realized, because there is no more frequent cause of sudden and violent scepticism than a series of great and inexplicable troubles.

3 . The sin of pursuing religion for its worldly profit. Even if godliness is profitable for all things, it cannot be truly followed for the sake of gain. To choose our religion according to the advantages it may give us, is to subordinate truth to convenience, and to degrade to the position of a servant that which claims to rule as a master, or will have nothing to do with us.