Verse-by-Verse Bible Commentary
Jeremiah 10:23

Clarke's Commentary

Verse Jeremiah 10:23. O Lord, I know that the way of man is not in himself — I will not pretend to dispute with thee; thou dost every thing wisely and justly; we have sinned, and thou hast a right to punish; and to choose that sort of punishment thou thinkest will best answer the ends of justice. We cannot choose; thou hast appointed us to captivity; we must not repine: yet,

Bridgeway Bible Commentary

Prepare for captivity (10:17-25)

Picturing Jerusalem under siege, Jeremiah sadly tells the people that the end has almost come. They should collect their few remaining belongings and prepare for the long journey to captivity in Babylon (17-18). The people mourn for their nation, which has fallen like a collapsed tent. Chiefly to blame for this catastrophe are the nation’s worthless leaders (19-21). Jeremiah then imagines the enemy armies roaring down from the north and desolating the towns of Judah (22).
As he pleads to God on behalf of his fellow countrymen, Jeremiah reminds God that people are naturally weak and are easily led astray (23). He asks, therefore, that God will not punish Judah too severely and that Judah will accept his correction. He prays that God’s wrath will be poured out not upon Judah, but upon those ungodly nations who attack Judah with needless cruelty (24-25).

Coffman's Commentaries on the Bible

“O Jehovah, I know that the way of man is not in himself; it is not in man that walketh to direct his steps. O Jehovah, correct me, but in measure; not in thine anger, lest thou bring me to nothing. Pour out thy wrath upon the nations that know thee not, and upon the families that call not on thy name; for they have devoured Jacob, yea they have devoured him and consumed him, and laid waste his habitation.”

“It is not in man that walketh to direct his steps” This is one of the most profound statements in the Scriptures and one that needs continually to be heeded by sinful men. As long as men seek to be guided by their own counsels, and by what seems good to them, they are destined to frustration and defeat.

“O Jehovah, correct me, but in measure” Jeremiah’s payer here recognized the need of Judah for correction, but he prays for God’s mercy as the blow falls.

In the Jewish view, only the Gentiles deserved divine wrath and punishment. The Jews were God’s chosen people. Thus there found a way into Jeremiah’s prayer for a plea for God to pour out his wrath and indignation upon the Gentile instruments of Judah’s chastisement. This prayer was just, “Because the heathen were devouring Jacob, not as obedient ministers of divine chastisement, but as wild beasts, gratifying their lusts, and their hatred of true religion.”Ibid., p. 392. In the eventual history of the Chosen People, Jeremiah’s prayer was answered. In mercy, God concluded their captivity and made it possible for all who wished to do so to return to Judah; but Babylon was ruthlessly destroyed by the Medo-Persians.

Barnes' Notes on the Whole Bible

The lamentation of the daughter of Zion, the Jewish Church, at the devastation of the land, and her humble prayer to God for mercy.

Jeremiah 10:19

Grievous - Rather, “mortal,” i. e., fatal, incurable.

A grief - Or, “my grief.”

Jeremiah 10:20

tabernacle - i. e., “tent.” Jerusalem laments that her tent is plundered and her children carried into exile, and so “are not,” are dead Matthew 2:18, either absolutely, or dead to her in the remote land of their captivity. They can aid the widowed mother no longer in pitching her tent, or in hanging up the curtains round about it.

Jeremiah 10:21

Therefore they shall not prosper - Rather, “therefore they have not governed wisely.” “The pastors,” i. e., the kings and rulers Jeremiah 2:8, having sunk to the condition of barbarous and untutored men, could not govern wisely.

Jeremiah 10:22

The “great commotion” is the confused noise of the army on its march (see Jeremiah 8:16).

Dragons - i. e., jackals; see the marginal reference.

Jeremiah 10:23

At the rumour of the enemy’s approach Jeremiah utters in the name of the nation a supplication appropriate to men overtaken by the divine justice.

Jeremiah 10:24

With judgment - In Jeremiah 30:11; Jeremiah 46:28, the word “judgment” (with a different preposition) is rendered “in measure.” The contrast therefore is between punishment inflicted in anger, and that inflicted as a duty of justice, of which the object is the criminal’s reformation. Jeremiah prays that God would punish Jacob so far only as would bring him to true repentance, but that he would pour forth his anger upon the pagan, as upon that which opposes itself to God Jeremiah 10:25.

Calvin's Commentary on the Bible

The Jews confine this to Sennacherib, who had, according to his own will, at one time resolved to attack the Ammonites, at another the Moabites, and to reduce them under his own power; but had been induced by a sudden impulse to go to Judea. But this is frivolous. The Prophet, I doubt not, referred to the Jews, who had for a long time been accustomed to dismiss every fear, as though they were able by their own counsels to consult in the best way for the public good: for we know, that whenever any danger was apprehended from the Assyrians, they usually fled for aid to Egypt or to Chaldea. Thus, then, they provided for themselves, so tlmt they thought that they took good care of their affairs, while they had recourse to this or that expedient; and then, when the prophets denounced on them the vengeance of God, they usually regarded only their then present state, as though God could not; in one instant vibrate his lightnings from the rising to the setting sun.

Since then this security produced torpor and obstinacy, the Prophet in this passage justly exclaims, I know, Jehovah, that his way is not in man’s power; nor is it in the power of a person walking to direct his steps ⁽²²⁾

We now perceive what the Prophet had in view; and this is ever to be remembered — that if we desire to read what has been written with profit, we must consider the meaning intended by the Holy Spirit, and then the purpose for which he has spoken. When we understand these things, then it is easy to make the application to other things: but he who does not weigh the end in view, ever wanders here and there, and though he may say many things, he yet does not reach the chief point. ⁽²³⁾ But we must observe that the Prophet, as he had done before, spoke as though he had God alone as his witness, for he saw that his own people were so hardened, that he addressed his words to them in vain: he therefore turned to God, which was a proof that he despaired as to the disposition of the people, as though he had said, “I shall have nothing to do with this perverse people any more; for I have already found out by my experience that their perverseness is untameable. I am now therefore constrained, O Lord, to address thee as though I were alone in the world.” This is the reason why he spoke to God himself. We shall defer the rest fill to-morrow.

(22) Literally rendered the verse is as follows: —

I know, Jehovah, That not to a mortal is his way;
Nor is it for man to walk And to stablish his steps.

Such substantially is the meaning of the Targum, and of all the versions, except the Syriac, which Blayney has followed thus:

I know Jehovah, that his way is not like that of men,
Nor like a human being doth he proceed and order his going.

This construction is wholly inadmissible. Had Jehovah been in the objective case, it would have את before it. See 1 Samuel 3:7. Then the rest of the verse is a paraphrase and not a version; and such a paraphrase as the original will not bear. To “walk” and to “stablish” are in the same predicament, both infinitives; and so they are rendered in all the versions and the Targum.

The design of the passage seems to be more correctly intimated by Gataker than by Calvin: — “Lord, we know well, that this army cannot come in but by thy permission; but since thou art resolved to chastise us, we beseech thee, in wrath remember mercy.” So in the next verse the Prophet says, “O Lord, correct me, but with judgment.” — Ed.

(23) Or, as the French version has it, “does not reach the burden and knot of the subject.”

Smith's Bible Commentary

Chapter 10

Hear ye the word which the LORD speaketh unto you, O house of Israel: Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven [or the Zodiac]; for the heathen are dismayed at them. For the customs of the people are vain: for one cuts a tree out of the forest, the work of the hands of the workman, with the axe. They deck it with silver and with gold ( Jeremiah 10:1-4 );

With strings of light and baubles. No, it doesn't say that. Seeing things here.

they fasten it with nails and with hammers, that it move not ( Jeremiah 10:4 ).

Now there are some who believe that this is a reference to the ancient custom of taking the fir trees and decorating them with gold and silver streamers on the twenty-fifth of December in worshipping the god Tammuz, the Babylonian god whose birthday was worshipped on the twenty-fifth of December at the winter solstice. And some believe that this refers to that ancient custom that antedates Christ by a couple thousand years. There are others who say, no, it's just a reference to an idol. Taking a tree, cutting it out of the forest, carving the thing out and then decking the little idol with all of these golden ornaments. Let me say that it's strictly the opinion of man and you can't prove either. It is true that the custom of decorating fir trees antedates Christianity by several thousand years. That is decorating them on the twenty-fifth of December in the time of the winter solstice as they worshipped Tammuz, the son of the queen of heaven Semiramis. And if you want to get into that deeper, I would recommend that you get the book The Two Babylons by Hislop, and he gives quite a thorough historical documentation on the origin of what we call Christmas trees. It will cause you to wonder.

They are upright as the palm tree, but speak not: they must be carried, because they cannot go [on their own momentum]. Don't be afraid of them; for they cannot do evil, but neither is it in them to do good. Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might. Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none that is like unto thee. But they are altogether brutish and foolish: the stock [or the little idol that has been made] is a doctrine of vanities. Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple is their clothing: they are the work of cunning men ( Jeremiah 10:5-9 ).

These little gods of silver, gods of gold that they've carved out. Artists have carved them out and then they put blue and purple gowns upon them.

But the LORD [or Jehovah] is the true God, he is the living God, and an everlasting King: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion ( Jeremiah 10:10-12 ).

So he is talking to the people concerning these gods that they had made themselves. The vast difference. There is a God who has made man, and then there are men who make their gods, gods who are made by men. A God who carries men, and a god who must be carried by men. And the prophet finds it rather ridiculous that they have to carry their gods around. They haven't any power to get anywhere themselves. And yet they're worshipping something they've got to carry around. Doesn't even have enough gumption or ability to get where it needs to go on its own. The true God,

When he utters his voice, there is a multitude of water in the heavens, and he causes the vapors to ascend from the ends of the earth; he makes lightnings with rain, and brings forth the wind out of his treasures. Every man is brutish in his knowledge ( Jeremiah 10:13-14 ):

Man, poor man, so ignorant in that which he knows best. Every man is brutish in his knowledge.

every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them. They are vanity, and the work of errors: in the time of their visitation they shall perish. The portion of Jacob is not like them: for he is the former of all things ( Jeremiah 10:14-16 );

Rather than being formed, God is the One who has formed all things.

and Israel is the rod of his inheritance: The LORD of hosts [or Jehovah of hosts] is his name. Gather up thy wares out of the land, O inhabitant of the fortress. For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find it so. Woe is me for my hurt! my wound is grievous: but I said, Truly this is a grief, and I must bear it. My tabernacle is spoiled, and all my cords are broken: my children are gone forth from me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains. For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and their flocks shall be scattered. Behold, the noise of the bruit [or the rumor] is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons. O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. O LORD, correct me ( Jeremiah 10:16-24 ),

It's an interesting prayer of the prophet. "God, I know that I don't have enough sense to know what is the right way to go. So You correct me, God. You guide me." I know that the ways of man are not in a man. A man hasn't the ability to direct his own steps. Now the wise man, in recognizing his own limitations, is the man who will commit his life over to God. "God, You direct me. You direct my steps, O Lord."

but not in your anger, lest I become nothing. Pour out your fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate ( Jeremiah 10:24-25 ).

God has some heavy things. I think the heaviest of all is the cry, "The harvest is ended, the summer is over. We are not saved." I hope that none of you ever make that cry. The Bible says, "Behold, today is the day of salvation" ( 2 Corinthians 6:2 ). "Call upon the Lord while He is near" ( Isaiah 55:6 ). "Lest those evil times come when you say, 'I have no pleasure in them'" ( Ecclesiastes 12:1 ). For God's Spirit will not always strive with man. If you continue to reject God's grace and love that He is offering to you through Jesus Christ, the day will come when God will say, "Let them alone. Don't pray any more for them. Don't intercede; I won't listen if you do." And the harvest will be over and the summer ended. And you will be eternally lost.

May that not be the case. May also you not be fooling yourself in thinking that you can live after your flesh and that the grace of God will just somehow compensate and cover it. God said, "Tear your heart, not your garments." He doesn't want an outward display. He wants an inward work in your heart and in your life of commitment to Him. If you feel like you need to settle some things with God tonight, I would encourage you to go back to the prayer room and the pastors will be back there to pray with you. For God wants you to experience His rest which He promised and that you can have as you surrender your life to Him.

Now may the Lord be with you. May He watch over you. May He keep you in His love as He strengthens you by His Holy Spirit and as He guides you into His path of righteousness. May the Lord keep you. In Jesus' name. "

Dr. Constable's Expository Notes

A lament over the coming exile 10:17-25

Dr. Constable's Expository Notes

The prophet confessed that people do not have the wisdom to direct their own steps in safe and successful paths (cf. Psalms 37:23; Proverbs 3:5-6; Proverbs 16:9; Proverbs 20:24).

Gill's Exposition of the Whole Bible

O Lord, I know that the way of man is not in himself,.... Kimchi and Ben Melech interpret it of that well known man Nebuchadnezzar, whose way was not in himself, and was not master of his own resolutions, but was under the influence and direction of divine Providence: when he set out of Babylon, he thought to have gone against the Ammonites; but when he came to a place where two ways met; the one leading to the children of Ammon, the other to Jerusalem; God changed his mind, and he steered his course to Jerusalem, to chastise Zedekiah for the breach of his oath: but the words seem to have a more general meaning; and the sense to be, that the prophet knew that it was not with him, nor with any of the godly, to escape the judgments that were coming upon them; that they were entirely in the hands of the Lord, to be guided, directed, and disposed of at his pleasure. The words may be accommodated to spiritual things and the affair of salvation; and be rendered thus, "I know, O Lord, that not for man is his way" d; his own way is not good for him; not his sinful way, for this is opposite to God's way, and a going out of it; it is not according to his word; it is after the course of the world; and it is a dark and crooked way, and leads to, and ends in, destruction and death, if grace prevent not: nor the way of his own righteousness; this is no way of access to God, no way of acceptance with him, no way of justification before him, no way of salvation, no way to heaven, and eternal happiness; that which is the good and right way, the only way of salvation, is not of man, in him, or with him naturally; it is not of his devising and contriving, and much less of his effecting; it is not even within his knowledge; and so far as he knows anything of it, he does not approve of it: but it is of God; the scheme of it is of his forming; it is a work wrought out by Christ; it is a way of salvation revealed in the Gospel; and the thing itself is savingly made known, and applied by the Spirit of God; all which is known and owned when men are spiritually enlightened:

it is not in man that walketh to direct his steps; as not in natural and civil things, much less in religious ones; a good man is one that "walks", which supposes life and strength, without which there can be no walking; and a progression, a going on in a way; which ways are Christ, and his ordinances the path of doctrine and of duty; yet it is not even in this good man "to direct" and order "his steps" of himself; it is the Lord that must do it, and does; he can take no step aright without him; he is guided by him and his Spirit, both in the path of truth and of obedience; and hence it is that the saints persevere unto the end; see Psalms 37:23.

d ידעתי יהוה כי לא לאדם דרכו "novi, Jehovah, quod non sit homini via ejus", Schmidt; so Vatablus, Cocceius.

Henry's Complete Commentary on the Bible

      17 Gather up thy wares out of the land, O inhabitant of the fortress.   18 For thus saith the LORD, Behold, I will sling out the inhabitants of the land at this once, and will distress them, that they may find it so.   19 Woe is me for my hurt! my wound is grievous: but I said, Truly this is a grief, and I must bear it.   20 My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.   21 For the pastors are become brutish, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.   22 Behold, the noise of the bruit is come, and a great commotion out of the north country, to make the cities of Judah desolate, and a den of dragons.   23 O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.   24 O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.   25 Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.

      In these verses,

      I. The prophet threatens, in God's name, the approaching ruin of Judah and Jerusalem, Jeremiah 10:17; Jeremiah 10:18. The Jews that continued in their own land, after some were carried into captivity, were very secure; they thought themselves inhabitants of a fortress; their country was their strong hold, and, in their own conceit, impregnable; but they are here told to think of leaving it: they must prepare to go after their brethren, and pack up their effects in expectation of it: "Gather up thy wares out of the land; contract your affairs, and bring them into as small a compass as you can. Arise, depart, this is not your rest," Micah 2:10. Let not what you have lie scattered, for the Chaldeans will be upon you again, to be the executioners of the sentence God has passed upon you (Jeremiah 10:18; Jeremiah 10:18): "Behold, I will sling out the inhabitants of the land at this once; they have hitherto dropped out, by a few at a time, but one captivity more shall make a thorough riddance, and they shall be slung out as a stone out of a sling, so easily, so thoroughly shall they be cast out; nothing of them shall remain. They shall be thrown out with violence, and driven to a place at a great distance off, in a little time." See this comparison used to signify an utter destruction, 1 Samuel 25:29. Yet once more God will shake their land, and shake the wicked out of it,Hebrews 12:26. He adds, And I will distress them, that they may find it so. He will not only throw them out hence (that he may do and yet they may be easy elsewhere); but, whithersoever they go, trouble shall follow them; they shall be continually perplexed and straitened, and at a loss within themselves: and who or what can make those easy whom God will distress, whom he will distress that they may find it so, that they may feel that which they would not believe? They were often told of the weight of God's wrath and their utter inability to make head against it, or bear up under it. They were told that their sin would be their ruin, and they would not regard nor credit what was told them; but now they shall find it so; and therefore God will pursue them with his judgments, that they may find it so, and be forced to acknowledge it. Note, sooner or later sinners will find it just as the word of God has represented things to them, and no better, and that the threatenings were not bugbears.

      II. He brings in the people sadly lamenting their calamities (Jeremiah 10:19; Jeremiah 10:19): Woe is me for my hurt! Some make this the prophet's own lamentation, not for himself, but for the calamities and desolations of his country. He mourned for those that would not be persuaded to mourn for themselves; and, since there were none that had so much sense as to join with them, he weeps in secret, and cries out, Woe is me! In mournful times it becomes us to be of a mournful spirit. But it may be taken as the language of the people, considered as a body, and therefore speaking as a single person. The prophet puts into their mouths the words they should say; whether they would say them or no, they should have cause to say them. Some among them would thus bemoan themselves, and all of them, at last, would be forced to do it. 1. They lament that the affliction is very great, and it is very hard to them to bear it, the more hard because they had not been used to trouble and now did not expect it: "Woe is me for my hurt, not for what I fear, but for what I feel;" for they are not, as some are, worse frightened than hurt. Nor is it a slight hurt, but a wound, a wound that is grievous, very painful, and very threatening. 2. That there is no remedy but patience. They cannot help themselves, but must sit still, and abide it: But I said, when I was about to complain of my wound, To what purpose is it to complain? This is a grief, and I must bear it as well as I can. This is the language rather of a sullen than of a gracious submission, of a patience per force, not a patience by principle. When I am in affliction I should say, "This is an evil, and I will bear it, because it is the will of God that I should, because his wisdom has appointed this for me and his grace will make it work for good to me." This is receiving evil at the hand of God, Job 2:10. But to say, "This is an evil, and I must bear it, because I cannot help it," is but a brutal patience, and argues a want of those good thoughts of God which we should always have, even under our afflictions, saying, not only, God can and will do what he pleases, but, Let him do what he pleases. 3. That the country was quite ruined and wasted (Jeremiah 10:20; Jeremiah 10:20): My tabernacle is spoiled. Jerusalem, though a strong city, now proves as weak and moveable as a tabernacle or tent, when it is taken down, and all its cords, that should keep it together, are broken. Or by the tabernacle here may be meant the temple, the sanctuary, which at first was but a tabernacle, and is now called so, as then it was sometimes called a temple. Their church is ruined, and all the supports of it fail. It was a general destruction of church and state, city and country, and there were none to repair these desolations. "My children have gone forth of me; some have fled, others are slain, others carried into captivity, so that as to me, they are not; I am likely to be an outcast, and to perish for want of shelter; for there is none to stretch forth my tent any more, none of my children that used to do it for me, none to set up my curtains, none to do me any service." Jerusalem has none to guide her of all her sons,Isaiah 51:18. 4. That the rulers took no care, nor any proper measures, for the redress of their grievances and the re-establishing of heir ruined state (Jeremiah 10:21; Jeremiah 10:21): The pastors have become brutish. When the tents, the shepherds' tents, were spoiled (Jeremiah 10:20; Jeremiah 10:20), it concerned the shepherds to look after them; but they were foolish shepherds. Their kings and princes had no regard at all for the public welfare, seemed to have no sense of the desolations of the land, but were quite besotted and infatuated. The priests, the pastors of God's tabernacle, did a great deal towards the ruin of religion, but nothing towards the repair of it. They are brutish indeed, for they have not sought the Lord; they have neither made their peace with him nor their prayer to him; they had no eye to him and his providence, in their management of affairs; they neither acknowledged the judgment, nor expected the deliverance, to come from his hand. Note, Those are brutish people that do not seek the Lord, that live without prayer, and live without God in the world. Every man is either a saint or a brute. But it is sad indeed with a people when their pastors, that should feed them with knowledge and understanding, are themselves thus brutish. And what comes of it? Therefore they shall not prosper; none of their attempts for the public safety shall succeed. Note, Those cannot expect to prosper who do not by faith and prayer take God along with them in all their ways. And, when the pastors are brutish, what else can be expected but that all their flocks should be scattered? For, if the blind lead the blind, both will fall into the ditch. The ruin of a people is often owing to the brutishness of their pastors. 5. That the report of the enemy's approach was very dreadful (Jeremiah 10:22; Jeremiah 10:22): The noise of the bruit has come, of the report which at first was but whispered and bruited abroad, as wanting confirmation. It now proves too true: A great commotion arises out of the north country, which threatens to make all the cities of Judah desolate and a den of dragons; for they must all expect to be sacrificed to the avarice and fury of the Chaldean army. And what else can that place expect but to be made a den of dragons which has by sin made itself a den of thieves?

      III. He turns to God, and addresses himself to him, finding it to little purpose to speak to the people. It is some comfort to poor ministers that, if men will not hear them, God will; and to him they have liberty of access at all times. Let them close their preaching with prayer, as the prophet, and then they shall have no reason to say that they have laboured in vain.

      1. The prophet here acknowledges the sovereignty and dominion of the divine Providence, that by it, and not by their own will and wisdom, the affairs both of nations and particular persons are directed and determined, Jeremiah 10:23; Jeremiah 10:23. This is an article of our faith which it is very proper for us to make confession of at the throne of grace when we are complaining of an affliction or suing for a mercy: "O Lord, I know, and believe, that the way of man is not in himself; Nebuchadnezzar did not come of himself against our land, but by the direction of a divine Providence." We cannot of ourselves do any thing for our own relief, unless God work with us and command deliverance for us; for it is not in man that walketh to direct his steps, though he seem in his walking to be perfectly at liberty and to choose his own way. Those that had promised themselves a long enjoyment of their estates and possessions were made to know, by sad experience, when they were thrown out by the Chaldeans, that the way of man is not in himself; he designs which men lay deep, and think well-formed, are dashed to pieces in a moment. We must all apply this to ourselves, and mix faith with it, that we are not at our own disposal, but under a divine direction; the event is often overruled so as to be quite contrary to our intention and expectation. We are not masters of our own way, nor can we think that every thing should be according to our mind; we must therefore refer ourselves to God and acquiesce in his will. Some think that the prophet here mentions this with a design to make this comfortable use of it, that, the way of the Chaldean army being not in themselves, they can do no more than God permits them; he can set bounds to thee proud waves, and say, Hitherto they shall come, and no further. And a quieting consideration it is that the most formidable enemies have no power against us but what is given them from above.

      2. He deprecates the divine wrath, that it might not fall upon God's Israel, Jeremiah 10:24; Jeremiah 10:24. He speaks not for himself only, but on the behalf of his people: O Lord, correct me, but with judgment (in measure and with moderation, and in wisdom, no more than is necessary for driving out of the foolishness that is bound up in our hearts), not in thy anger (how severe soever the correction be, let it come from thy love, and be designed for our good and made to work for good), not to bring us to nothing, but to bring us home to thyself. Let it not be according to the desert of our sins, but according to the design of thy grace. Note, (1.) We cannot pray in faith that we may never be corrected, while we are conscious to ourselves that we need correction and deserve it, and know that as many as God loves he chastens. (2.) The great thing we should dread in affliction is the wrath of God. Say not, Lord, do not correct me, but, Lord, do not correct me in anger; for that will infuse wormwood and gall into the affliction and misery that will bring us to nothing. We may bear the smart of his rod, but we cannot bear the weight of his wrath.

      3. He imprecates the divine wrath against the oppressors and persecutors of Israel (Jeremiah 10:25; Jeremiah 10:25): Pour out thy fury upon the heathen that know thee not. This prayer does not come from a spirit of malice or revenge, nor is it intended to prescribe to God whom he should execute his judgments upon, or in what order; but, (1.) It is an appeal to his justice. As if he had said, "Lord, we are a provoking people; but are there not other nations that are more so? And shall we only be punished? We are thy children, and may expect a fatherly correction; but they are thy enemies, and against them we have reason to think thy indignation should be, not against us." This is God's usual method. The cup put into the hands of God's people is full of mixtures, mixtures of mercy; but the dregs of the cup are reserved for the wicked of the earth, let them wring them out,Psalms 75:8. (2.) It is a prediction of God's judgments upon all the impenitent enemies of his church and kingdom. If judgment begin thus at the house of God, what shall be the end of those that obey not his gospel?1 Peter 4:17. See how the heathen are described, on whom God's fury shall be poured out. [1.] They are strangers to God, and are content to be so. They know him not, nor desire to know him. They are families that live without prayer, that have nothing of religion among them; they call not on God's name. Those that restrain prayer prove that they know not God; for those that know him will seek to him and entreat his favour. [2.] They are persecutors of the people of God and are resolved to be so. They have eaten up Jacob with as much greediness as those that are hungry eat their necessary food; nay, with more, they have devoured him, and consumed him, and made his habitation desolate, that is, the land in which he lives, or the temple of God, which is his habitation among them. Note, What the heathen, in their rage and malice, do against the people of God, though therein he makes use of them as the instruments of his correction, yet he will, for that, make them the objects of his indignation. This prayer is taken from Psalms 79:6; Psalms 79:7.

Spurgeon's Verse Expositions of the Bible

An Instructive Truth

June 22nd, 1876 by C. H. SPURGEON (1834-1892)

"O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." Jeremiah 10:23 .

This declaration follows after Jeremiah's lamentation over the Lord's ancient people, who were about to be carried captive into Babylon. The prophet speaks of a fact that was well known to him. It is always well, brethren, to know the truth, and to know it so certainly that you are able to remember it just when you most need it. There are some people, who are very much like that foolish captain of whom we have heard, who had a good anchor, but he left it at home when he went to sea, so it was no use to him. So, these people know what would comfort them, but they do not recollect it in the time of their distress. Jeremiah says, "O Lord, I know," and he utilizes his knowledge as a source of comfort in his hour of need. What Jeremiah knew was this, that the affairs of this world are not under the control of men, however much they may imagine that they are. There is a supreme authority to theirs, and a power which rules, and overrules, and works according to its own beneficent will, whatever men may desire or determine to do. Nebuchadnezzar was about to carry the Jews away from the land which flowed with milk and honey to his own far distant country; but the prophet consoled himself with the reflection that, whatever Nebuchadnezzar meant to do, he was only the instrument in the hands of God for the accomplishment of the divine purpose. He proposed, but God disposed. The tyrant of Babylon thought that he was working out his own will, yet he was really carrying out the will of God in chastising the idolatrous and rebellious nation. This was Jeremiah's consolation, "I do not know what Nebuchadnezzar may do; but I do know that æthe way of man is not in himself: it is not in man that walketh to direct his steps.' I know that, in God's eternal purposes, every step of Judah's way is mapped out, and he will make it all work for his own glory and the good of his chosen people in the end." Child of God, will you, for a moment, reflect upon the overruling power of God even in the case of the most mighty and wicked of men? They sin grossly, and what they do is done of their own free will, and the responsibility for it lies at their own door. That we never can forget, for the free agency of man is a self-evident truth; but, at the same time, God is omnipotent, and he is still working out his wise designs, as he did of old, in the whirlwind of human wrath, in the tempest of human sin, and even in the dark mines of human ambition and tyranny, all the while displaying his sovereign will among men even as the potter forms the vessels on the wheel according to his will. This truth ought to be remembered by us, because it tends to take from us all fear of man. Why shouldst thou, O believer, be afraid of a man that shall die, or the son of man, who is but a worm? Thou art, as a child of God, under divine protection; so, who is he that shall harm thee while thou art a follower of that which is good? Remember the ancient promise, "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord." The most powerful enemy of the Church can do nothing without God's permission. He can put a bit in the mouth of a leviathan, and do with him as he pleaseth. The almighty God is Master and Lord even over the men who imagine that all power is in their hands. And while this truth should banish our fear of man, it should also ensure our submission to the will of God. Suppose that the Lord allows Nebuchadnezzar to devastate the land that he gave to his people by covenant; it is God who permits it, therefore think not thou so much of the instrument employed by him as of the hand in which that instrument is held. Art thou afflicted, poor soul, by some hard unkind spirit? Remember that God permits thee to be so tried, and be not angry with that which is only the second cause of thy trouble, but believe that the Lord permits this to happen to thee for thy good, and therefore submit thyself to him. A dog, when he is struck with a stick, usually bites the stick; if he had more sense, he would try to bite the man who holds the stick. So, your contention must not be against the instrument of your affliction. If there be any contention, it is really against God; and you would not, I trust, think of contending with your Maker. Rather, say, "It is the Lord; let him do what seemeth him good." Let your back be bared to the rod, and look up to your Heavenly Father's face, and say, "Show me wherefore thou contendest with me." This truth ought also to strengthen our faith. When fear goes, faith comes in. It is an easy matter to trust God when everything goes smoothly; but genuine faith trusts God in a storm. When the land of Judah was hedged about by God's providence, and no enemy ventured to set foot upon the sacred soil, it was easy for a prophet to praise the Lord; but it was quite another matter to trust God when Nebuchadnezzar destroyed the villages, besieged the cities, and by-and-by, took them, and gave them up to utter destruction, and carried away their inhabitants into captivity. To trust in God then, was not so easy; yet that was the time for the display of real faith. Faith in the storm is true faith; faith in a calm may be, or may not be, genuine faith. Summer-weather faith may be true, or may not be true; but wintry faith, that can bring forth fruit when the snows are deep, and the North wind blows, is the faith of God's elect. It proves that it has divine vitality in it, because it can master the circumstances which would have utterly crushed the faith which appertains only to flesh and blood. It is a severe trial, to a child of God, when he is mocked at home, when someone, who ought to be kind to him, is quite the opposite, when the ties of nature seem only to intensify the hatred that is felt against the heir of grace, when Ishmael mocks Isaac, and grieves him continually. That is a severe trial, but it affords the opportunity for the tried one to recall this truth, that God has all things in his hand, and that this trial is only permitted, in his wisdom and love, for some good purpose towards his own child. It is still true that "all things work together for good to them that love God, to them who are the called according to his purpose;" and that "no good thing will be withheld from them that walk uprightly." If your enemy triumphs over you for a time, you should say to him, "Rejoice not against me, O mine enemy: when I fall, I shall arise." May the Holy Spirit help you so to do! The way of the persecutor is, after all, not left absolutely to his own will, but there is another and a higher will that overrules all. We will not, however, tarry longer over the consideration of the context so far as it applies to Nebuchadnezzar, and other adversaries of the people of God, but we will endeavor to learn the lesson that is taught us in the latter clause of the text: "It is not in man that walketh to direct his steps." And, firstly, I will try to prove to you that these words are true; and, secondly, that these words are instructive. I. First, then, THESE WORDS ARE TRUE: "It is not in man that walketh to direct his steps." For, first, although man is an active individual, so that he can walk, he cannot direct his steps, because there may be some obstacle in his way which he cannot surmount, and which he will change the whole course of his life. He may have determined, in his own mind, that he will do this or that, and that he will go here and there; but he cannot foresee every circumstance that may happen to him, and there may be circumstances that will entirely alter the direction of his life; there may be unexpected difficulties, or what many call accidents, which are really providence's, which will prevent us from doing what we have resolved to do. Take the case of a young man, who is just beginning business life; though he is active and strong, is it in him to direct his steps? I know it was not in me to direct my own steps. I had certain plans concerning my life course, but they have not been fulfilled. No doubt, the highest desire I ever cherished has been granted to me; but my first plans and purposes were not realized. I am not, to-day, where I hoped to have been; there were difficulties in the way, which made it impossible for me to get there. I expect others have had a similar experience. A young man may try to choose his path in life, but we all know how seldom, if ever, he can get exactly what he wants. Perhaps he goes into a certain house of business, and he says, "I shall work my way up till I get to the top." Yet, how frequently it happens that something occurs, which jerks him off the line of rails which he had laid down for himself, and he has to in quite a different direction. The path he had chosen was, apparently, a very proper one for him to choose; perhaps, he spent a good deal of earnest thought upon the matter, and, possibly, also a good deal of prayer; yet he finds, as many others have found, that "it is not in man that walketh to direct his steps." It is possible that the young man prospers so that he is able to go into business on his own account; but the same lesson has to be learned under different circumstances. He could not foresee what was going to happen, so he had purchased certain goods, relying upon an expected rise in the market; but there was a sudden fall, instead of a rise, and he became a loser, not a gainer. Going into business is often like going to sea; one may be much tossed about, and possibly may be wrecked, before reaching the desired haven. Many a man has found that he cannot get what he most confidently reckons upon. Another man fails in health. He might have prospered; but just when the full vigour of his physical strength was needed, and the greatest clearness of his mental vision was required, he was laid aside. As he sickened, he also became depressed in spirit, as he realized that his path must be that of an invalid, and perhaps of a poor man; yet he thought his career would have been that of a strong man, who soon would have reached a competence. I am sure that I must be addressing many, who know very well, from their own experience, that it is not of the slightest use for a man to say, "I will do this," or "I will do that," because something or other may occur, which will altogether prevent you from doing that which seems simple enough now. The mariner reckons on reaching port at a certain day or hour, but the wind may shift, or many things may happen to delay him. The mariner, however, can reckon even better than you can, for he has his chart, and he can find his way; he knows where the shoals are, and the quicksands, and the rocks, and where the deep channels run; but you do not know anything about your future life; you are sailing over a sea that no ship's keel has ever ploughed before. God knows all about it; everything is present to his all-seeing eye, but it is not present to your eye. It is not possible for a man to direct his own way absolutely, for he has not the power to do it; let him strive and struggle as he may, he must often be made to feel this. Perhaps some of you are just now in this condition. Your affairs have got into a tangle, and you do not at all know how to unravel it. You are like a man in a maze or a labyrinth. You wish to take the course which is according to the will of God; but whether you should turn to the right hand or to the left, you do not know. Now, you have begun to realize what was always true, but what you did not perceive before, that is, that "it is not in man that walketh to direct his steps." You cannot direct your own way; you are quite perplexed as to which of two courses you should take. If this one be taken, it involves one form of trouble; and if the other course be chosen, that involves another kind of difficulty. What are you to do? Well, you know that the wisest thing for you to do is to take the matter to the Lord, and ask him to direct you. That is what you ought to do in every case; that ought to be the constant habit of your soul, to look for the fiery-cloudy pillar which alone can guide you safely over the trackless waste of life. In the second place, man ought not to direct his way according to his own will, because his will is naturally evil. Ungodly men think that they can direct their own way. Ah, sirs! If you do that, you will direct your way down to the deeps of destruction. He who is his own guide is guided by a fool. He that trusteth to his own understanding proves that he has no understanding. If you will be your own director, you will be directed to the place where you will have bitter cause to rue it for ever and ever. If a man, starting out in life, says, "I shall follow my own will. I will say to my passions, æYou shall be indulged;' and to my desires, æEat, drink, and be merry;' and to my soul, æTrouble not thyself with solemn and serious things; leave eternity till it comes, and make thou the best thou canst of time:' I will direct my own way as pleasure shall guide me, or as self-interest shall guide me,"ùif you, sir, talk like that, I pray you to remember that "it is not in man that walketh to direct his steps;" and it ought not to be, for man is quite incompetent to perform such a task as that, because he has a natural bias towards that which is evil, an inclination towards that which will be injurious to him, and to others also, and which will make him miss the chief end of his being, which is, to glorify God, and to enjoy him for ever. I should like, before proceeding further with my subject, to urge everyone, who has hitherto depended upon himself, to pause, and lift up his heart to heaven, and say, "Gracious Spirit, thou shalt be my Guide, from this time, and forever." For, young man, young woman, you will surely run upon the rocks, ere long, if you take the tiller of your life's vessel into your own hands. With such a heart as yours, you cannot expect to go right without the grace of God. The doctrine of the depravity of the human race, is not merely an article in the creed; it is a matter of everyday experience. There is in you, by nature, a tendency to put bitter for sweet, and sweet for bitter, to put darkness for light, and light for darkness; and though you may think that you may have a preference for good, and it is possible that you have a preference for some forms of good, yet there are critical points where self seeks to rule, where the weakness of your natural disposition will be discovered, sooner or later, and where the evil that lurks within your flesh will prove to be your ruin. I charge you, sons and daughters of Adam, to remember that, since your father, Adam, even in his state of innocence, could not direct his own way aright, but lost paradise for us all, there is no hope that, in your fallen state, you can find your way back to paradise. Nay, but you will keep on wandering further, and further, and further from the way of peace and holiness, for "it is not in man that walketh to direct his steps." Let me give another meaning to the text, and still seek to prove it at the same time. It is not, and it ought not to be in man that walketh to direct his steps, because, not only is he naturally inclined to evil, but even when grace has renewed his nature, his judgment is so fallible that it is a great mistake for him to attempt to direct his own way. Dear brother or sister in Christ, the stony heart of unbelief has been removed from you, and you have had a new heart and a right spirit put within you; and, now, the living and incorruptible seed that is in you makes you seek after that which is good and right; but if you, even now, shall trust to your own judgment, you will find yourself brought into a thousand sorrows. Ah, my brother, you are an experienced Christian man, and others look up to you, and ask direction from you; but if you are really experienced, you will often say to them, "God helping me, I can direct you; but, as for myself, I feel that I have need of a director quite as much as the youngest babe in the family of God." Does not every man, who is truly wise, feel himself to be increasingly a fool apart from divine guidance, and is it not a token of growth in wisdom and grace when a man's self-confidence continues to grow less and less? Distrust yourself, dear friend, for you accurately gauge your own judgment when you do that. It is about little matters that wise men generally make their grosser mistakes. In what he considers a difficult matter, the wise Christian man always has resort to God in prayer; but when he gets what he regards as a very simple thing, which is perfectly clear, and which he thinks he can himself decide; then his folly is speedily discovered. He is like the Israelites were with the Gibeonites; they said, in effect, if not words, "We do not need to pray about this matter. We must not make treaties with the Canaanites, but these men are not Canaanites, that is quite clear. We heard them say that they had come from a far country, and when we looked at their shoes we knew that they spoke the truth. They told us that they were quite new when they put them on, yet now they are old and clouted; they must have come a great many miles, you may depend upon it. And their bread-did you notice that? It has the blue mold all over it; we should not like to eat a mouthful of it, yet they told us that it was quite new when they started. There is no doubt that they are distinguished foreigners, who have come from a far country, so let us strike hands with them, and make a covenant with them." And so they did, for the case seemed so clear to them that they asked no counsel from God; and therin Israel made a great mistake. So, brothers and sisters, whenever any case appears to be very clear to you, be sure then to say, "Let us pray about it." You know the old proverb, "When it is fine weather, carry an umbrella. When it is wet, you can do as you like." So, when any case seems to be quite clear, pray over it. When it is more difficult, I dare not say that you may do as you like about praying then, unless I say it in the spirit of the proverb, which would imply that you would be sure to pray then. When you feel certain that you cannot go wrong, you certainly will go wrong unless you ask counsel of God about the matter. That was a good plan of the old Scotchman, who, when anything was in dispute, used to say, "Reach down yon Bible;" and when that was brought down, and the Scripture read, and prayer offered, the good man felt that he could see his way, and could go with a firm step along the path to which the Lord had directed him. "It is not in man that walketh to direct his steps," for his judgment is fallible. I think there is another meaning to be given to the text, for the gracious man feels that he must not direct his own steps, because he cannot take even a step in the right way apart from divine help. How can he talk about directing his own steps when he is absolutely dependent upon the grace of God for every step he takes? O brothers and sisters, if the Lord were to help us, by his grace, until we got up to the doorstep of heaven, we should never be able to get in unless he gave us the grace to take the last step! You cannot direct your own steps, for you are a cripple, and cannot even take one step except as strength is given you from on high. You are like a ship upon the sea; you can make no progress except as the breath of the Divine Spirit fills the sails of your barque. How can you direct your own way when you have no power to go in it, and are dependent upon God for everything? I pray you to confess your dependence, and not to talk of directing your own steps. I must give you just one thought more under this head. He that walketh need not think of directing his own steps, for there is One who will direct them for him. What if sin inclines us to take the wrong path, and if a feeble judgment makes us err through inadvertence? There is no need for us to choose our own lot; but we may bow before the Lord, and say, "Thou shalt choose our inheritance for us." The choice is difficult for you, my brother; then do not choose your own way, but leave it to him who seeth the end from the beginning, and who is sure to make the wise choice. The burden of life is heavy, my sister, then do not try to carry it, but "cast thy burden upon the Lord, and he shall sustain thee." "Commit thy way unto the Lord; trust also in him; and he shall bring it to pass." Let it not be your choice, but let it be God's choice. That was a wise answer of a good old Christian woman, when she was asked whether she would choose to live or to die. She said she had no choice in the matter, but that she left it with the Lord. "But", said one, "suppose the Lord put it to your choice, which would you select? "Neither," she replied; "I would ask him not to let me choose, but to choose for me so that it should be as he willed, not as I willed." Oh, if we could but once abandon our own choosing, and say to the Lord, "Not as I will, but as thou wilt," how much more happy we might be! We should not be troubled by the thought that we could not direct our own steps, but we should be glad of it, because our very weakness would entitle us to cry unto the Lord, "Now that I cannot direct my own way, what I know not teach thou me." II. Time fails me, and therefore I will close my discourse by briefly mentioning the practical lessons of the text in order to prove to you that THESE WORDS ARE INSTRUCTIVE. It seems to me that they are instructive if we use them thus. First, avoid all positive resolutions about what you mean to do, remembering that "it is not in man that walketh to direct his steps." Do not forget that the apostle James says about this matter, "Go to now, ye that say, To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain, whereas ye know not what shall be on the morrow." If you do make any plans, always make them in pencil, and have your India rubber handy, so that you can rub them out quickly. Much mischief comes of making them in ink, and regarding them as permanent, and saying, "This is what I am sure I shall do." Cast iron breaks easily, so do not have any cast-iron regulations for your life. Do not say, "That is my plan, and I shall keep to it whatever happens." Be ready to alter your plan as God's providence indicates that alteration would be right. I have known people who have been very much given to change; I cannot commend them, for I remember that Solomon said, "As a bird that wandereth from her nest, so is a man that wandereth from his place." So, do not be in a hurry to wander. On the other hand I have known some persons, that resolve that they will never move at all. Do not make such a resolution as that, but recollect that, although "a rolling stone gathers no moss," it is equally true that "a sitting hen gets no barley;" and believe that there may come a time when it will be right for you to move. Do not make up your mind either that you will move, or that you will not move, but wait for guidance from God as to what he would have you do. The next thing is, never be to sanguine in your expectations. I suppose we must have expectations; that old fashioned benediction, "Blessed are they that expect nothing, for they shall not be disappointed," is very difficult to gain. Expect that, if God has promised you anything, he will be true to his word; but, beyond that, do not expect anything beneath the moon; for, if you do, you will be sure to be disappointed sooner or later. It is of the man whose heart is fixed, trusting in the Lord, that it is said, "He shall not be afraid of evil tidings;" but if his heart had been fixed merely on the attainment of certain worldly ends, he would have been overwhelmed when the evil tidings came. As to anything in this world, let this be the rule by which you are governed, "Having food and raiment, be therewith content," and never cherish too sanguine expectations. Next, avoid all security as to the present. If you have anything that you prize very highly, hold it very loosely, for you may easily lose it. Read the word "mortal" plainly imprinted on the brows of all your children. Look into the dear eyes that are to you like wells in the desert, and remember that they may be closed in less than an hour, and the light of life be gone from them. Your beloved one and you yourself are alike mortal, and either of you may soon be taken from the other. have you property? remember that wealth has wings, and that it flies away, like a bird upon swift pinions. Have you health? Then think what a marvelous mercy it is that

"A harp of thousand strings Should keep in tune so long;"

and remember that, very soon, those strings may be all jarring, and some of them may be broken. Hold everything earthly with a loose hand; but grasp eternal things with a death-like grip. Grasp Christ in the power of the spirit; grasp God, who is your everlasting portion, and your unfailing joy. As for other things, hold them as though you held them not, even as Paul says, "It remaineth, that both they that have wives be as though they had none;... and they that use this world, as not abusing it: for the fashion of this world passeth away." Of everything below, it is wise for us to say, This is not my abiding portion." It is very necessary to say this, and to realize that it is true, for everything here is covered with bird-lime, and the birds of paradise get stuck to it unless they are very watchful. Mind what you are doing, you prosperous people, you who have nice homes, you who are investing your money in the funds; mind that you do not get bird-limed. There is nothing permanently for you here, after all. Your home is in heaven; your home is not here; and if you find your treasure here, your heart will be here also; but it must not be so. You must keep all earthly treasures out of your heart, and let Christ be your treasure, and let him have your heart. The next observation I would make is this, Bow before the divine will in everything. "It is not in man that walketh to direct his steps." Why should it be? O Lord, thou art Master, thou art King; then why should we wish to have our own way? It is right that the servant should take the master's place? There are some of you who are in trouble, and probably your chief trouble arises from the fact that you will not absolutely submit to the Lord's will. I pray that the Holy Spirit may enable you to do so, for trouble loses all its sting when the troubled one yields to God. If you had directed your own way, and this trouble had come upon you because of the choice that you had made, you might have cause to be distressed; but as the Lord has so directed and arranged your affairs, why should you be cast down? My dear friend, you know or, at any rate, you ought to know that you cannot be supreme; you must be content to be second. You must say to the Lord, "Thy will, not mine, be done." You will have to say it sooner or later; and if you are a child of God, you ought to have said it long ago, so say it at once. I heard one who, I thought, was a Christian, say, "I cannot think that God was right in taking away my dear mother from me." I replied, "My sister, you must not talk like that." Perhaps someone else says, "I did feel that it was hard when my dear child was taken from me." Yes, my dear friend, you may have felt that it was hard, but you ought to have felt that it was right. God must be free to do as he pleases, and he always does what is right; therefore, you must submit to his will, whatever he pleases to do. My last observation is, Pray about everything. Remember what Paul wrote to the Phillipians, "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God." Pray about everything; I make no exception to this. Pray about waking in the morning, and pray about falling asleep at night. Pray about any great event in your life, but pray equally about what you call the minor events. Pray as Jacob did when he crossed the brook Jabbok; but do not forget to pray when there is no angry Esau near, and no special danger to fear. The simplest thing, that is not prayed over, may have more evil in it than what appears to be the direst evil when once it has been brought to God in prayer. I pray that all of you, who love the Lord, may commit yourselves afresh to Christ this very hour. I wish to do myself, saying, "My Master, here am I; take me, and do as thou wilt with me. Use me for thy glory in any way that thou pleasest. Deprive me of every comfort, if so I shall the more be able to honour thee. Let my choicest treasures be surrendered if thy sovereign will shall so ordain." Let every child of God make a complete surrender here and now, and ask for grace to stand to it. Your greatest sorrow will come when you begin to be untrue to your full surrender to the Lord; so may you never prove untrue to it!