“I have heard what the prophets have said, who prophesy lies in my name, saying, ‘I had a dream! I had a dream!’ How long will this be in the heart of the prophets who prophesy lies, even the prophets of the deceit of their own heart? They intend to cause my people to forget my name by their dreams which they each tell his neighbor, as their fathers forgot my name because of Baal.
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Jeremiah 23:25-27 sits inside this longer paragraph.
“I have heard what the prophets have said, who prophesy lies in my name, saying, ‘I had a dream! I had a dream!’ How long will this be in the heart of the prophets who prophesy lies, even the prophets of the deceit of their own heart? They intend to cause my people to forget my name by their dreams which they each tell his neighbor, as their fathers forgot my name because of Baal. The prophet who has a dream, let him tell a dream; and he who has my word, let him speak my word faithfully. What is the straw to the wheat?” says Yahweh. “Isn’t my word like fire?” says Yahweh; “and like a hammer that breaks the rock in pieces?
Parallel Translations
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“I have heard what the prophets have said, who prophesy lies in my name, saying, ‘I had a dream! I had a dream!’
How long will this be in the heart of the prophets who prophesy lies, even the prophets of the deceit of their own heart?
They intend to cause my people to forget my name by their dreams which they each tell his neighbor, as their fathers forgot my name because of Baal.
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I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed.
How long shall this be in the heart of the prophets that prophesy lies? yea, they are prophets of the deceit of their own heart;
Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.
Show all 3 translations
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I have heard what the prophets have said, that prophesy lies in My name, saying: 'I have dreamed, I have dreamed.'
How long shall this be? Is it in the heart of the prophets that prophesy lies, and the prophets of the deceit of their own heart?
That think to cause My people to forget My name by their dreams which they tell every man to his neighbour, as their fathers forgot My name for Baal.
Cross-references (40)
- Judges 8:33-34 (v27) As soon as Gideon was dead, the children of Israel turned again and played the prostitute following the Baals, and made Baal Berith their…
- Judges 3:7 (v27) The children of Israel did that which was evil in Yahweh’s sight, and forgot Yahweh their God, and served the Baals and the Asheroth.
- 1 Timothy 4:1-2 (v26) But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of…
- Jeremiah 23:32 (v25) Behold, I am against those who prophesy lying dreams,” says Yahweh, “who tell them, and cause my people to err by their lies, and by their…
- Jeremiah 14:14 (vv25–26) Then Yahweh said to me, “The prophets prophesy lies in my name. I didn’t send them. I didn’t command them. I didn’t speak to them. They…
Show all 37 cross-references
- Jeremiah 29:8 (vv25, 27) For Yahweh of Armies, the God of Israel says: “Don’t let your prophets who are among you and your diviners deceive you. Don’t listen to…
- Jeremiah 23:28 (v25) The prophet who has a dream, let him tell a dream; and he who has my word, let him speak my word faithfully. What is the straw to the…
- Joel 2:28 (v25) “It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will…
- Numbers 12:6 (v25) He said, “Now hear my words. If there is a prophet among you, I, Yahweh, will make myself known to him in a vision. I will speak with him…
- Deuteronomy 13:1-5 (v27) If a prophet or a dreamer of dreams arises among you, and he gives you a sign or a wonder, and the sign or the wonder comes to pass, of…
- Judges 10:6 (v27) The children of Israel again did that which was evil in Yahweh’s sight, and served the Baals, the Ashtaroth, the gods of Syria, the gods of…
- 2 Kings 21:3 (v27) For he built again the high places which Hezekiah his father had destroyed; and he raised up altars for Baal, and made an Asherah, as Ahab…
- Jeremiah 8:6 (v25) I listened and heard, but they didn’t say what is right. No one repents of his wickedness, saying, “What have I done?” Everyone turns to…
- Acts 13:8 (v27) But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn the proconsul away from the faith.
- 1 Corinthians 4:5 (v25) Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the…
- 2 Thessalonians 2:9-11 (v26) even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness…
- 2 Timothy 4:3 (v26) For the time will come when they will not listen to the sound doctrine, but having itching ears, will heap up for themselves teachers after…
- 2 Peter 2:13-16 (v26) receiving the wages of unrighteousness; people who count it pleasure to revel in the daytime, spots and defects, reveling in their deceit…
- Jeremiah 13:27 (vv25–26) I have seen your abominations, even your adulteries, and your neighing, the lewdness of your prostitution, on the hills in the field. Woe…
- Genesis 37:5 (v25) Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more.
- Genesis 37:9 (v25) He dreamed yet another dream, and told it to his brothers, and said, “Behold, I have dreamed yet another dream: and behold, the sun and the…
- Psalms 4:2 (v26) You sons of men, how long shall my glory be turned into dishonor? Will you love vanity and seek after falsehood?
- Psalms 139:2 (v25) You know my sitting down and my rising up. You perceive my thoughts from afar.
- Psalms 139:4 (v25) For there is not a word on my tongue, but, behold, Yahweh, you know it altogether.
- Isaiah 30:10 (v26) who tell the seers, “Don’t see!” and the prophets, “Don’t prophesy to us right things. Tell us pleasant things. Prophesy deceits.
- Jeremiah 4:14 (v26) Jerusalem, wash your heart from wickedness, that you may be saved. How long will your evil thoughts lodge within you?
- Jeremiah 16:17 (v25) For my eyes are on all their ways. They are not hidden from my face. Their iniquity isn’t concealed from my eyes.
- Jeremiah 17:9 (v26) The heart is deceitful above all things and it is exceedingly corrupt. Who can know it?
- Jeremiah 29:23 (v25) because they have done foolish things in Israel, and have committed adultery with their neighbors’ wives, and have spoken words in my name…
- Hosea 8:5 (v26) Let Samaria throw out his calf idol! My anger burns against them! How long will it be until they are capable of purity?
- Matthew 1:20 (v25) But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, don’t be…
- Luke 12:3 (v25) Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner rooms will be…
- Acts 13:10 (v26) and said, “You son of the devil, full of all deceit and all cunning, you enemy of all righteousness, will you not cease to pervert the…
- 2 Timothy 2:17-18 (v27) and those words will consume like gangrene, of whom is Hymenaeus and Philetus: men who have erred concerning the truth, saying that the…
- 2 Timothy 3:6-8 (v27) For some of these are people who creep into houses and take captive gullible women loaded down with sins, led away by various lusts, always…
- Hebrews 4:13 (v25) There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an…
- Revelation 2:23 (v25) I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each…
37 distinct cross-references across this passage (40 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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John Calvin 1540 · Public Domain On vv25–27 Jeremiah returns again to those impostors who soothed the…
Jeremiah returns again to those impostors who soothed the people with their blandishments. Whenever Jeremiah and those who were like him, who faithfully performed their office, treated the people with severity by reproving and threatening them for their sins, these unprincipled men rose up against, them, and under the name of prophets flattered the ungodly despisers of God. It was, as we have before said, a most grievous trial, when in the very Church itself the ministers of Satan thus falsely pretended the name of God. The Jews would have unhesitantly despised and laughed to scorn what the vain prophets of the Gentiles might have boasted; for they knew that these had no knowledge of God; but when the false prophets of whom he now speaks occupied a place in the Church, and in high terms boasted that they were God’s servants, this would have greatly disturbed the weak and shaken their faith, and even wholly upset it, had not God stretched forth his hand. It is therefore no wonder that Jeremiah dwells so much on this subject; for it was an evil that could not be easily cured; had he said only, that they were not to be esteemed, the weak would not have been satisfied. It was hence necessary for him often to repeat this truth, that they were all to know that there was need of discrimination and judgment, and that those who pretended God’s name were not to be indiscriminately allowed to be his prophets.
He then repeats what we have before observed, but in other words, — I have heard, says God, what the prophets say who prophesy in my name An objection is anticipated, for it might have been said, “What can this mean? the prophets disagree! and what is to be done under these dissensions? they who differ dazzle our eyes with an illustrious title, and boldly affirm that they have been sent by God. As, then, there is such a conflict between the prophets, what are we to do?” God meets this objection, and declares that it was not unknown to him what the false prophets boasted of. He adds, that they prophesied in his name It was an offense, which must have greatly distressed weak minds, to hear of this profanation of God’s name. For as it behoves us reverently to receive what proceeds from God, so it is no small danger when God’s name is falsely and mendaciously pretended. As, then, they might have been greatly disturbed by this false pretext of what was good, it is here expressly said, that they had used the name of God, but he adds, falsely
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We hence see the truth of what I have said, that those who affirm that they are prophets and ostentatiously pretend God’s name, ought not to be received indiscriminately, but that judgment ought to be exercised; for it has been God’s will in all ages to try the faith of his servants by permitting to Satan and his ministers the liberty of pretending falsely his holy name. And as we see that the Church has ever been exposed to this evil, there is no cause for us to be disturbed at this day, when the same thing happens, for it is nothing new. Let us, therefore, learn to harden ourselves against such trials; and whenever false prophets try our faith, let; us remain firm, holding this principle, — that we ought wisely to consider, whether God himself speaks, or whether men falsely boast themselves to be his servants.
To dream is to be taken here in a good sense; for, as we have seen elsewhere, God was wont to make himself known to his servants by dreams. It is not then every kind of dreams that is to be understood here, but, such dreams as were from above. The false prophets, indeed, stated what was not true by using this language; for it was the same as though they testified that they did not bring their own devices, but faithfully related what they had received from God. As the Pope at this day declares that he is the vicar of Christ and the successor of Peter, while he exercises tyranny over the Church; so also these, by a specious pretext, deceived the simple by saying that they brought nothing human, but were only witnesses as to God’s oracles. It follows, —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv25–27 I have a prophecy revealed unto me, as Num.…
I have a prophecy revealed unto me, as Num. 12:6.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv25–27 Jer 23:25 I have heard what the prophets said,…
Jer 23:25 I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed.
Ver. 25. I have dreamed, I have dreamed,] i.e., I have a prophetic revelation in a dream. Such lying prophets were the ancient and modern enthusiasts and high attainers. Messalanian heretics they were called of old, A.D. 371.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv25–27 Visions and dreams were two usual ways by which…
Visions and dreams were two usual ways by which under the law God made himself known of old to his prophets, making them sometimes, being awake, to hear a voice; sometimes attended with, and proceeding upon, some visible appearance, sometimes not: at other times causing them being asleep, to dream; and in their sleep revealing to them, as in a dream, what his will was they should declare and publish to his people. These false prophets speaking what came into their own heads, and suited their own lust, or the lusts of a debauched people to whom they spake, would pretend that God had revealed to them what they so published in a dream; not in the mean time considering God took notice of these their little arts by which they cheated the people. But saith God, I am a God that know afar off as well as at hand, and I have heard what they say, prophesying lies as from me, and pretending that I had in dreams revealed them to them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv25–27 I have heard what the prophets said, that prophesy…
I have heard what the prophets said, that prophesy lies in my name,.... Or, "I hear what the prophets say" (g), &c. though they thought God was at a distance from them, in the highest heavens, and neither saw, nor heard, nor took any notice of what was done on earth, they were greatly mistaken; he heard and observed with indignation the false doctrines and lying prophecies which they delivered out in his name to the people, whether in public or in private; for he is the Lord God omniscient and omnipresent; and therefore, though they deceived the people, they could not deceive him; who knew all their schemes and all their designs, from what principles they acted, and with what views;
saying, I have dreamed, I have dreamed; not a common dream, but a divine dream; this was one way in which the Lord formerly made known his mind and will to his servants, Num 12:6; wherefore these false prophets, in imitation of the true ones, and in order to gain credit from the people, pretended they had a dream from the Lord, in which such and such things were revealed to them; and this is repeated by them for the greater certainty of it, and to raise the people's attention as to something very uncommon and extraordinary. So the Targum,
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"saying, a word of prophecy has been shown to me in a dream.''
Now, though the people could not contradict them, or know any otherwise than as they might observe that they agreed not with the word of God, or with his will, as made known by the true prophets of the Lord; for if a man says he has dreamed so and so, another cannot say he has not; because no man knows the things of a man, save the spirit of a man that is in him; yet God, that knows all things, knew that these were all lies and impostures, and that they had never had a dream from him, or any revelation of his will in that way.
(g) "dicunt", Calvin, Cocceius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On v27 Verse 27. By their dreams] Dreams were anciently reputed…
Verse 27. By their dreams] Dreams were anciently reputed as a species of inspiration; see Nu 12:6; 1Sa 28:6; Joe 3:1; Da 7:1. In the Book of Genesis we find many examples; and although many mistook the workings of their own vain imaginations in sleep for revelations from God, yet he has often revealed himself in this way: but such dreams were easily distinguished from the others. They were always such as had no connexion with the gratification of the flesh; they were such as contained warnings against sin, and excitements to holiness; they were always consecutive-well connected, with a proper beginning and ending; such as possessed the intellect more than the imagination. Of such dreams the Lord says, (Jer 23:28:) The prophet that hath a dream, let him tell a dream-permit him to show what he has thus received from the Lord: but let him tell it as a dream, and speak my word faithfully, lest he may have been deceived.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v25 Jer 23:25-27. I have heard what the prophets say,…
Jer 23:25-27. I have heard what the prophets say, &c. — I am perfectly acquainted with what these prophets have thought and said, though they think I take no notice of it, and so continue to act the same counterfeit part over again. Saying, I have dreamed — I have had a divine vision, or have received information from God in a dream. This, it appears, the false prophets often pretended, when they had received nothing of the kind. How long shall this be in the heart of the prophets? — How long shall I bear with them while they prophesy the deceit of their own hearts? while they utter, for prophecies, that which they have feigned or devised themselves? Will they never see what an affront they put upon me, what an abuse they put upon my people, and what judgments they are preparing for themselves? To cause my people to forget my name by their dreams, &c. — They act as if they designed to draw my people off from worshipping and serving me, and from all regard to my laws and ordinances and to the true prophets. Indeed, their palming upon the people counterfeit revelations, and fathering their own fancies upon divine inspiration, was the ready way to bring all religion into contempt, and make men turn atheists and infidels.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv25–27 In Deu 13:1 “a dreamer of dreams” is used…
In Deu 13:1 “a dreamer of dreams” is used in a bad sense, and with reason. God communicating His will by dreams was a thing too easy to counterfeit for it not to be misused.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v27 Dreams, as if God had favoured them with his…
Dreams, as if God had favoured them with his revelations. (Haydock) --- Fathers; the false prophets of Baal, whom these imitate.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25–27 dreamed--I have received a prophetic communication by dream (Num…
dreamed--I have received a prophetic communication by dream (Num 12:6; Deu 13:1, &c. Joe 2:28).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v26 26. How long, etc. — Rather, How long? Is…
26. How long, etc. — Rather, How long? Is it in the minds of the prophets that prophesy falsehood in my name — the prophets of the deceit of their heart? Impatient of their impious audacity Jeremiah cries out, “How long?” and then draws out his question more explicitly.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv25–27 25. I have dreamed, I have dreamed] These were…
25. I have dreamed, I have dreamed] These were the words with which they caught the ear of the crowd, and so gained a sure hearing for their pretended revelations. But another kind of test was needed (see Introd. pp. xxxii. f.), and this the false prophets failed to supply.
25–29. See introd. summary to section.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv25–27 (25) I have dreamed . . .—The words point…
(25) I have dreamed . . .—The words point to the form of the claim commonly made by the false prophets. Dreams took their place among the recognised channels of divine revelation (Gen_40:8; Gen_41:16; Joe_2:28; Dan_7:1), but their frequent misuse by the false prophets brought them into discredit, and the teaching of Deu_13:1-5 accordingly brought the “dreamer of dreams” no less than the prophet to the test whether what he taught was in accordance with the law of Jehovah. The iteration of “I have dreamed” represents the affected solemnity with which the false prophets proclaimed their visions. Of the disparagement of dreams, consequent on this abuse, we have a striking example in Ecc_5:3, and later still in Sir_34:1-7.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv25–27 I have dreamed. Jeremiah mentions it as one of…
I have dreamed. Jeremiah mentions it as one of the marks of a false prophet that he appealed to his dreams; (comp. Jer_29:8) true prophecy contented itself with less ambiguous media of communication with the unseen world. It may be objected that Abraham, (Gen_15:12) at any rate, and Abimelech (Gen_20:3) received Divine revelations in dreams; but these were not officially prophets. Nathan and the contemporaries of the author of Job had messages from God by night, but these are called, not dreams, but visions. (2Sa_7:14, 17 Job_4:13) Deuteronomy (and this is one of its striking points of agreement with Jeremiah) expressly describes a false prophet as "a dreamer of dreams". (Deu_13:1; comp. 1Sa_28:6) Two passages in the Old Testament seem inconsistent with this discouragement of dreams as a medium of revelation Num_12:6, where the Lord is said to make himself known to prophets by visions and dreams, and Joe_2:28, where the prophetic dreams of the old men are one of the features of a Messianic description; but it is noteworthy that the first of these refers to the primitive period of Israel"s history, and the second to the distant Messianic age. In its classical period prophecy kept itself sedulously aloof from a field on which it had such compromising companionship. (comp. Ecc_5:7)
Vers. 25-27. Dreams that make the Name of God to be forgotten.
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This is a very difficult passage, but its general sense is plain. It seems to be this: The false prophets whom Jehovah can not sent imitated the form of inspired utterance the dream as distinct from the vision which could most easily and with least chance of detection be fabricated. This vehicle of communicating their false doctrines they strongly affected. "I have dreamed, I have dreamed." Although delivering these utterances in the Name of Jehovah, they thereby sought to alienate the people from him, and to cause his Name to be forgotten.
I PERSONS MAY SPEAK IN GOD"S NAME WHO ARE REALLY HIS ENEMIES. These false prophets used the Name of God to commend their own deceitful doctrines and practices. The latter would have no permanent influence apart from this association. It is a favorite device of Satan to appear as an angel of light. There is nothing more diabolical, and the pretence should ever be regarded with critical suspicion, and exposed without hesitation when discovered. "Take heed that no man deceive you. For many shall come in my Name, saying, I am Christ; and shall deceive. (Mat_24:5)
II IT IS EASY TO IMPART A RELIGIOUS ASPECT TO THAT WHICH IS OPPOSED TO TRUE RELIGION. Here one of the chief vehicles of inspiration is employed for quite another purpose than the revelation of God"s truth. Its mystery, vagueness, etc., imposed upon the people; and detection was rendered difficult, as no one could be sure whether the prophet dreamt or not. The real message they delivered was one of personal ambition, lust, etc. So men baptize their carnal dreams and desires with Christian names. It is very necessary to discriminate and to be sincere. Now it is a dream, an ordinance, at another time a doctrine.
III FALSEHOOD IS MOST TO BE DREADED WHEN IT SIMULATES TRUTH.
1. Because it is essentially unaltered. By saying this is truth, it is really no more so than at first, but it gets the character of it.
2. The association thus created greatly increases its power. The sanctions of religion are given to ungodly and sinful practices. Delusion is most inveterate when it blends with superstition.
3. It destroys those whom it professes to bless. The mental habit is thereby corrupted, and the spiritual nature rendered unfit for real Divine communications. The danger is not discovered until it has made fearful advances and worked irrevocable mischief.
IV IT SPECIALLY PROVOKES THE ANGER OF GOD. It is blasphemy; mocks him; and arrogates his place and functions, becoming more daring with apparent impunity. M.
"What is the chaff to,
etc. One seems to see the flash of the prophet"s eye, the tremulous emotion, the indignant scorn, with which he bursts out with this scathing question; one can almost hear his loud, vehement tones as he taunts with it the false prophets, against whose wickedness he had been protesting throughout the greater part of this chapter. What sternness, what biting severity, characterize it! As one has said, "It cuts like the edge of a razor. As a saber flashing over one"s head; a sword gleaming to the very point; a fire lurid with coals of juniper; we are appalled as we glance at it. It strikes with implacable resentment. There is no word of mercy toward the chaff; not a thought of clemency or forbearance. He bloweth at it as though it were a worthless thing, not to be accounted of a nothing, that vanishes with a puff." It reminds us, as so much in Jeremiah"s character and experience does, of our Lord"s indignation against the false teachers of his day. What terrible, burning words were those which he uttered against the "scribes, Pharisees, hypocrites," who swarmed around him! Where there is deep love of God and of man, there cannot but be such holy hatred of such as are what those were whom our Lord and the prophet denounced. Jeremiah in this chapter, from the ninth verse downwards, has been pouring out his soul against them. He declares himself broken-hearted because of them by their conduct and the woes it was bringing upon his people. He laments the grievous wickedness of the nation, but charges it all upon these faithless prophets, who taught men to sin by their bad example, and encouraged them therein by their false teachings. And as he thinks of the worthlessness of the men and of their prophesyings, his sacred anger and scorn mount up and burst forth in these terrible words, "What is the chaff to the wheat? saith the Lord. Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" Yes, these are terrible words; but how applicable, how necessary they are to be insisted upon, even now! For, monstrous almost as it may appear, men are, as they have ever been, most prone to care more for the chaff than for the wheat; to spend themselves on securing that which is worthless, whilst that which is most precious they despise. And the danger is increased because those things which are as the chaff to the wheat are often, as the chaff and wheat themselves, closely associated together, have grown up together, are very difficult to separate, and are mutually dependent one upon another. It is easy enough, when we see the wind driving the chaff away, to discern the difference between it and the wheat, and the inferiority of the one to the other; but it is not so easy whilst the two are together, and seeming so much as if they were all of one nature and value. Now, apply all this in regard to sundry matters in which this discrimination needs sorely to be made. And
I TO THE PROPHESYING OF THE PRESENT DAY. The occasion and connection of the words we are considering at once suggest this application. And let us be grateful to God that, amid the much prophesying of our own day, we have much of that" sure Word" to which St. Peter bids us give heed, as to a light shining in a dark place. Yes, there are faithful ministries, blessed be God for them; and that they are like the precious wheat, in contrast to the worthless chaff, has been proved over and over again by the testimony God himself has given to them. For, like the pure grain, they nourish the souls that are fed upon the Word they minister. The instruction that builds up, consolidates, and strengthens the spiritual frame is shown by that very fact to be not as chaff, but as wheat. And he would not only be ungrateful, but untruthful, who should deny that God has given and is maintaining many who minister to his people, whether young or old, in the congregation, the family, or the school, the pure Word of God. And the other striking characteristics of the true Word of God which are here spoken of are also found in their prophesyings. The Word of God which they minister is as a fire. How it enlightens, how it cheers, as on a cold wintry day. How it consumes the dross of the evil nature, burning on until all the evil in us be burnt out! Ah, yes, the pure Word of God which still, thank God, is preached is as a fire consuming the miserable pretences of self-righteousness in which the souls whom it touches have hitherto been trusting, and compelling them to hasten for shelter to him who is" the Lord our Righteousness." And it is a hammer, which, smiting the obdurate heart, causes the tears of true repentance to flow forth and refresh those who long have been thirsting to see such living waters. As at Pentecost the hammer of that Word fell upon those hearts which had been hard enough to crucify the Lord, and it so smote them as to break them, rock-like though they were, and they cried out, "What shall we do?" These are the signs of the Word of God, and they are not wanting still. But yet there is much of instruction given that is far different from this as unlike it as chaff is unlike wheat. It may be the ministry of eloquence, or of ritual, or of philosophy, or of human learning, or of taste, or of fashion; and not a little of such ministry there is in the present day. It is brilliant, attractive, followed by crowds, admired, applauded; it is associated with all that art, culture, music, and ritual pomp can supply; it is very fashionable; for the sake of it humbler worship is abandoned, though that which is abandoned may be purer and more wholesome by far. But because in connection with all this ministry so pleasing to human likings there may be lacking that which alone nourishes the soul, and which has upon it the sure tokens of the Word of God, therefore, when there is this lack, God calls it chaff, and despises it accordingly. Do not think that all these things are in themselves to be despised. No; we would fain have the ministry of the Word of God surrounded with all that can serve to win attention, command reverence, and excite interest; we should be alert to look out for such things, and to secure them so far as we may; but let us see to it that they be but subordinate, that they all are used as aids to what is far higher and more important than themselves that within this husk the pure grain of God"s Word is enshrined and preserved. What is the good of any preaching or instruction, however pleasing or attractive it may be, that does not set the pure wheat of God"s Word before hungry souls? Souls must live, and they cannot live on chaff. Oh that all those who preach and teach may more and more hear ever sounding in their ears this startling word, "What is the chaff," etc.! Apply this word
II TO OUR OWN INDIVIDUAL CHARACTER what we, each one, are. If we are the children of God, believing in the Lord Jesus Christ, and humbly striving day by day to do his will and to be well pleasing to him, then there is much that is wheat-like in us. That repentance, that faith, that regenerating grace, that law of the Spirit of life in Christ Jesus, its meekness, patience, zeal, love, all these things are as the wheat, and blessed be God they are to he found in some measure would that it were larger in us all. But there is so much of a contrary nature, so chaff-like, as well. Yes, verily, as chaff lying close by the side of our heart, wrapping it round, long associated with it, grown up with it, hard, hard indeed, to be parted from it; so is the evil of our hearts, the fleshly nature, the carnal mind, which yet clings to us as the husk does to the grain. And often we are at a complete loss to tell whether there is more of wheat or chaff about us whether our destiny is to be stored in the garner, or to be as the chaff which the wind driveth away. But do we think about the chaff and the wheat as God thinks about them? Are we willing yea, longing to be utterly rid of the chaff? Are we content to bear "the bruising flails of God"s corrections "until they have "threshed off from us our vain affections?" Do we desire that every portion of this chaff may be got rid of, and "that we, wholesome grain and pure may be," and that only? Perhaps God"s flails are laid upon us now, or his winnowing work is stripping off much from us, and making "our very spirit poor." Oh, if it be but to rid us of this chaff, let us not complain. Death itself is but God"s chief flail" to purge the husk of this our flesh away, and leave the soul uncovered." Complain not, for "what is the chaff," etc.? And not only the sin in us, but much that looks and is reckoned as far other than sin, may be, after all, only chaff. Much of that feeling and conduct which is associated with our religious life may be of itself of a very worthless sort. Those tears which flow so freely when the preacher is in a pathetic mood what are they all worth if they never lead to a genuine repentance, a real turning of the soul to Christ? And that open profession of religion, coming to the table of the Lord and partaking of the sacred bread and wine, what is that if it be not the index and outward sign of a heart that trusts, that loves, that is consecrated to Christ? And that correct and orthodox creed for which we are so ready to show fight, and the deniers or doubters of which we so eagerly condemn, what is the good of it if it be not the guardian of a God-fearing and righteous life? And that giving of money for it is to the amount kept back after we have given, and to the motive which prompts the gift, that God looks to determine which is wheat and which is chaff. And that eager activity in many forms of Christian work which some show, unless it be the outcome of a heart aglow with love to Christ, counts for very little with him who here asks, "What is the chaff," etc.? Again we say we do not despise these things we would that there were more of them; but if at the heart of them there be not faith and love towards Christ, which alone are the wheat which these things are intended to serve and minister to, then they are but as the chaff which the wind driveth away. We are apt to think a great deal of them, and to rely upon them not a little for ourselves and for others. But they are not the wheat, only its husk, and" what... Lord." Apply this question
III TO THE FELLOWSHIP OF THE CHURCH. And without doubt it may be alarmed that if the pure wheat of God"s garner be not to be found in the fellowship of the Church, it is to be found nowhere. What our Lord said of his Church at the beginning," Ye are the salt of the earth..., ye are the light of the world," is true still. Oh, how many, thank God, of meek, pure, devout, consecrated souls has the Church ever numbered in her fellowship, and does so even yet! But still, even on the best threshing-floors the chaff is mingled with the wheat. Even those Churches which claim to be most careful over admission to their fellowship, and demand valid evidence to be given that there has been a real change of heart, a true conversion to God even those can no more keep out the chaff than others who throw the responsibility of religious profession entirely on those who make it. But the presence of the chaff along with the wheat could be better borne if the two were always estimated as they should be. But it is not so. Let an unspiritual, worldly minded, hard, and unloving man find his way into a Church and many such do and if he be rich, or hold a good position in the world, he will at once be allowed an influence and an authority which he ought not to have no, not for an hour. And if a Church can get hold of a number of such people, if wealth, and social influence, and education, and fashion flock to their doors, there you have the Church of Laodicea reproduced in most exact form. They will count themselves, and others also will count them, to be "rich, and increased with goods, and to have need of nothing." But what will the Lord say when he cometh with his winnowing fan to thoroughly purge his floor? We are sorely tempted, all of us, to crave with a great craving the presence amongst us of persons of influence, wealth, and power. And all well and good if they be earnest, godly men at the same time. But we are in danger of welcoming them even if this great qualification be largely absent. And that we do too often find this sad intermixture of the worthless with God"s wheat, is seen in the quick falling off of some of those who once were gathered with the Church of God. A little persecution, loss of worldly advantage, desire to stand well with those around, these have all served as pretexts for not a few to break away altogether. Like "the nautilus, which is often seen sailing in tiny fleets in the Mediterranean Sea, upon the smooth surface of the water. It is a beautiful sight, but as soon as ever the tempest begins to blow, and the first ripple appears upon the surface of the sea, the little mariners draw in their sails and betake themselves to the bottom of the sea, and you see them no more. How many are like that! When all goes well with Christianity many go sailing along fairly in the summer tide, but no sooner does trouble, or affliction, or persecution arise, than where are they? Ah, where are they? They have gone." Let us see to it that we esteem the wheat, however poor its surroundings, above all chaff, however richly it may be endowed. And above all, let us by our own loyalty to God, our sympathy with Christ, our love to our brethren, our cheerful self-sacrifice, our daily obedience, show that we are of those whom the Lord will own at the last, and not as the chaff which he will despise and destroy.
IV TO GOD"S FINAL ESTIMATE OF US ALL. For the great question which concerns every man who reads or hears these words is Which am I, chaff or wheat? And that question is to be decided, not according to man"s estimate, but God"s. It is what he will judge, not what we may. Here in this world we are all mingled together, in every Church, family, town, village, society, or community whatsoever. In all places, under all circumstances and in all ways in this world, this commingling of the evil and the good is found; the chaff is ever closely associated with the wheat. "Let both grow together until the harvest," is our Lord"s command, and no endeavor of ours can sever the two completely. But the very word "until" which our Savior employs shows that there shall be a separating time; the two shall not forever be conjoined as they are now. "Then two shall be in the field; the one shall be taken, and the other left. Two men shall be in one bed; the one shall be taken, and the other shall be left." In the same church, sitting side by side in the same pew, there may be found both chaff and wheat. Anticipate that awful separating time. It will come upon us as it came upon those ten virgins, five of whom were wise and five were foolish, but which was which none knew until the cry was heard, "Behold, the bridegroom cometh!" And so, though now none of us can tell what those are who gather with us, and join in the same holy service, listen to the same gospel, and unite in the same prayers, praises, and confessions, though outwardly we are all as the wheat of God, yet whether we be so or no God alone can tell. But do any ask How can I, though consciously worthless as the chaff, yet become as the wheat? Blessed be God, such a great change is possible. Go to the Lord Jesus Christ; tell him how poor, wretched, evil, you know yourself to be. Cast yourself down at his feet. Call upon him for his aid. Thou shalt become a new creature in Christ, old things shall pass away, all things shall become new. The chaff shall be changed into the wheat, death shall be exchanged for life, and now, worthless once, thou art in Christ precious forever, and the garner of the Lord shall be thine everlasting home. Come unto Christ in faith and love, for the heart so yielded is alone God"s wheat; but if when the great separating day comes thou seekest to find safety in aught else, however precious you and others may deem it, he will spurn both it and you. For "what is... Lord. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v25 Connecting Statement:
Connecting Statement:
Yahweh continues to deliver his message about the false prophets and priests that he began in Jeremiah 23:9 and completes in Jeremiah 23:40.
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prophesying deceit
The word "deceit" can be expressed as an adjective or an adverb. AT: "prophesying deceit things" or "prophesying deceitfully" (See: Abstract Nouns)
in my name
This phrase refers to speaking with Yahweh's power and authority or as his representative. See how you translated this phrase in Jeremiah 14:14. (See: Metonymy)
I had a dream!
They meant that this dream was from God. This can be made explicit. AT: "I had a dream from Yahweh" (See: Assumed Knowledge and Implicit Information)
How long will this go on, prophets who prophesy lies from their minds, and who prophesy from the deceit in their hearts?
Yahweh asks this question to emphasize that this is something that should not continue. AT: "This should not continue, prophets declaring lies which they themselves have made up." (See: Rhetorical Question)
prophesy lies from their minds ... prophesy from the deceit in their hearts
These two phrases mean the same thing and emphasize that the false prophets made up their prophesies. AT: "prophesy things that come only from their own minds" (See: Doublet)
forget my name ... forgot my name
Here the word "name" refers to the whole being of Yahweh. AT: "forget me ... forgot me" or "forget who I am ... forgot who I am" (See: Metonymy)
in favor of Baal's name
Here "Baal's name" refers to the god Baal. AT: "leading my people to worship Baal instead of me" (See: Metonymy)
translationWords
deceive
name
dream
mind
heart
report
neighbor
favor
Baal
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v25 23:25-27 The false prophets placed a high value on…
23:25-27 The false prophets placed a high value on dreams. The claim to have had a dream supposedly gave authority to a prophet’s message. However, these prophets were inventing everything they said in order to lead the people away from the Lord.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.