“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?
“Therefore behold, I am against the prophets,” says Yahweh, “who each steal my words from his neighbor. Behold, I am against the prophets,” says Yahweh, “who use their tongues, and say, ‘He says.’ 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 vain boasting; yet I didn’t send them or command them. They don’t profit this people at all,” says Yahweh.
“When this people, or the prophet, or a priest, asks you, saying, ‘What is the message from Yahweh?’ Then you shall tell them, ‘ “What message? I will cast you off,” says Yahweh.’ As for the prophet, the priest, and the people, who say, ‘The message from Yahweh,’ I will even punish that man and his household. You will say everyone to his neighbor, and everyone to his brother, ‘What has Yahweh answered?’ and, ‘What has Yahweh said?’ You will mention the message from Yahweh no more: for every man’s own word has become his message; for you have perverted the words of the living God, of Yahweh of Armies, our God. You will say to the prophet, ‘What has Yahweh answered you?’ and, ‘What has Yahweh spoken?’ Although you say, ‘The message from Yahweh;’ therefore Yahweh says: ‘Because you say this word, “The message from Yahweh,” and I have sent to you, telling you not to say, “The message from Yahweh;” therefore, behold, I will utterly forget you, and I will cast you off, and the city that I gave to you and to your fathers, away from my presence.
John Calvin 1540 · Public Domain On vv25–39 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, 26, 27, 28, 30, 31, 33, 34, 36, 39 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 vv25–39 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 vv25–39 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.
Matthew Henry 1710 · Public Domain On v33 The profaneness of the people, with that of the…
The profaneness of the people, with that of the priests and prophets, is here reproved in a particular instance, which may seem of small moment in comparison of their greater crimes; but profaneness in common discourse, and the debauching of the language of a nation, being a notorious evidence of the prevalency of wickedness in it, we are not to think it strange that this matter was so largely and warmly insisted upon here. Observe,
I. The sin here charged upon them is bantering God's prophets and dialect they used, and jesting with sacred things. They asked, What is the burden of the Lord? Jer 23:33 and Jer 23:34. They say, The burden of the Lord, Jer 23:38. This was the word that gave great offence to God, that, whenever they spoke of the word of the Lord, they called it, in scorn and derision, the burden of the Lord. Now, 1. This was a word that the prophets much used, and used it seriously, to show what a weight the word of God was upon their spirits, of what importance it was, and how pressingly it should come upon those that heard it. The words of the false prophets had nothing ponderous in them, but God's words had; those were as chaff, these as wheat. Now the profane scoffers took this word, and made a jest and a byword of it; they made people merry with it, that so, when the prophets used it, they might not make people serious with it. Note, It has been the artifice of Satan, in all ages, to obstruct the efficacy of sacred things by turning them into matter of sport and ridicule; the mocking of God's messengers was the baffling of his messages. 2. Perhaps this word was caught at and reproached by the scoffers as an improper word, newly-coined by the prophets, and not used in that sense by any classic author. It was only in this and the last age that the word of the Lord was called the burden of the Lord, and it could not be found in their lexicons to have that signification. But if men take a liberty, as we see they do, to form new phrases which they think more expressive and significant in other parts of learning, why not in divinity? But especially we must observe it as a rule that the Spirit of God is not tied to our rules of speaking. 3. Some think that because when the word of the Lord is called a burden it signifies some word of reproof and threatening, which would lay a load upon the hearers (yet I know not whether that observation will always hold), therefore in using this word the burden of the Lord in a canting way they reflected upon God as always bearing hard upon them, always teasing them, always frightening them, and so making the word of God a perpetual uneasiness to them. They make the word of God a burden to themselves, and then quarrel with the ministers for making it a burden to them. Thus the scoffers of the latter days, while they slight heaven and salvation, reproach faithful ministers for preaching hell and damnation. Upon the whole we may observe that, how light soever men may make of it, the great God takes notice of, and is much displeased with, those who burlesque sacred things, and who, that they may make a jest of scripture truths and laws, put jests upon scripture language. In such wit as this I am sure there is no wisdom, and so it will appear at last. Be you not mockers, lest your bands be made strong. Those that were here guilty of this sin were some of the false prophets, who perhaps came to steal the word of God from the true prophets, some of the priests, who perhaps came to seek occasions against them on which to ground an information, and some of the people, who had learned of the profane priests and prophets to play with the things of God. The people would not have affronted the prophet and his God thus if the priests and the prophets, those ringleaders of mischief, had not shown them the way.
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II. When they are reproved for this profane way of speaking they are directed how to express themselves more decently. We do not find that the prophets are directed to make no more use of this word; we find it used long after this (Zac 9:1; Mal 1:1; Nah 1:1; Hab 1:1); and we do not find it once used in this sense by Jeremiah either before or after. It is true indeed that in many cases it is advisable to make no use of such words and things as some have made a bad use of, and it may be prudent to avoid such phrases as, though innocent enough, are in danger of being perverted and made stumbling-blocks. But here God will have the prophet keep to his rule (Jer 15:19), Let them return unto thee, but return not thou unto them. Do not thou leave off using this word, but let them leave off abusing it. You shall not mention the burden of the Lord any more in this profane careless manner (Jer 23:36), for it is perverting the words of the living God and making a bad use of them, which is an impious dangerous thing; for, consider, he is the Lord of hosts our God. Note, If we will but look upon God as we ought to do in his greatness and goodness, and be but duly sensible of our relation and obligation to him, it may be hoped that we shall not dare to affront him by making a jest of his words. It is an impudent thing to abuse him that is the living God, the Lord of hosts, and our God. How then must they express themselves? He tells them (Jer 23:37): Thus shalt thou say to the prophet, when thou art enquiring of him, What hath the Lord answered thee? And what hath the Lord spoken? And they must say thus when they enquire of their neighbours, Jer 23:35. Note, We must always speak of the things of God reverently and seriously, and as becomes the oracles of God. It is a commendable practice to enquire after the mind of God, to enquire of our brethren what they have heard, to enquire of our prophets what they have to say from God; but then, to show that we enquire for a right end, we must do it after a right manner. Ministers may learn here, when they reprove people for what they say and do amiss, to teach them how to say and do better.
III. Because they would not leave off this bad way of speaking, though they were admonished of it, God threatens them here with utter ruin. They would still say, The burden of the Lord, though God had sent to them to forbid them, Jer 23:38. What little regard have those to the divine authority that will not be persuaded by it to leave an idle word! But see what will come of it. 1. Those shall be severely reckoned with that thus pervert the words of God, that put a wrong construction on them and make a bad use of them; and it shall be made to appear that it is a great provocation to God to mock his messengers: I will even punish that man and his house; whether he be prophet or priest, or one of the common people, it shall be visited upon him, Jer 23:34. Perverting God's word, and ridiculing the preachers of it, are sins that bring ruining judgments upon families and entail a curse upon a house. Another threatening we have Jer 23:36. Every man's word shall be his own burden; that is, the guilt of this sin shall be so heavy upon him as to sink him into the pit of destruction. God shall make their own tongue to fall upon them, Psa 64:8. God will give them enough of their jest, so that the burden of the Lord they shall have no heart to mention any more; it will be too heavy to make a jest of. They are as the madman that casts firebrands, arrows, and death, while they pretend to be in sport. 2. The words of God, though thus perverted, shall be accomplished. Do they ask, What is the burden of the Lord? Let the prophet ask them, What burden do you mean? Is it this: I will even forsake you? Jer 23:33. This is the burden that shall be laid and bound upon them (Jer 23:39, Jer 23:40): "Behold I, even I, will utterly forget you, and I will forsake you. I will leave you, and have no thoughts of returning to you." Those are miserable indeed that are forsaken and forgotten of God; and men's bantering God's judgments will not baffle them. Jerusalem was the city God had taken to himself as a holy city, and then given to them and their fathers; but that shall now be forsaken and forgotten. God had taken them to be a people near to him; but they shall now be cast out of his presence. They had been great and honourable among the nations; but now God will bring upon them an everlasting reproach and a perpetual shame. Both their sin and their punishment shall be their lasting disgrace. It is here upon record, to their infamy, and will remain so to the world's end. Note, God's word will be magnified and made honourable when those that mock at it shall be vilified and made contemptible. Those that despise me shall be lightly esteemed.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv25–39 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.
John Wesley 1765 · Public Domain On vv28, 30, 31, 33, 34, 35, 36, 37, 38 What is the wheat - There is as much…
What is the wheat - There is as much difference between my will and their dreams, as there is betwixt the chaff and the wheat.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv27, 28, 29, 30, 33, 36, 39 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 vv25, 28, 30, 33, 36, 39 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, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 38, 39 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 vv27, 28, 29, 30, 31, 32, 33, 34, 35, 39 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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v33 d. The criminal use of the word “burden.”
d. The criminal use of the word “burden.”
Jer_23:33-40
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33 And when this people, or the prophets29 or priests,
Ask thee, What is the burden of Jehovah?
Thou shalt tell them what the burden of Jehovah Isaiah 30
Namely, “I reject you,”31saith Jehovah.
34 And the prophet, the priest, or the people
That say, “Burden of Jehovah;”
On such a man and his house will I visit it.
35 Thus shall ye say, every one to his neighbour and every one to 32his brother:
What hath Jehovah answered? or What hath Jehovah spoken?
36 But “burden of Jehovah ” ye shall no more take into your mouth;
For the burden will be to each his own word;
Because ye have perverted the words of the living God,
Jehovah Zebaoth, our God.
37 Thus shalt thou say to the prophet:
What has Jehovah answered thee?
Or, What has Jehovah spoken?
38 But if ye say, “Burden of Jehovah,”
On this account saith Jehovah thus:
Because ye say this word, “Burden of Jehovah,”
And I had sent unto you a message of this purport,
“Ye shall not say, ‘Burden of Jehovah,’ ”—
39 Therefore, behold, I burden you33 and thrust you,
And this city which I gave to you and your fathers,
Away from my presence;
40 And lay upon you everlasting reproach,
And everlasting shame, that shall not be forgotten.
EXEGETICAL AND CRITICAL
The word of double meaning מַשָׂא, which signifies both “saying” and “burden,” was misused by the Jews, who were accustomed to ask the prophets mockingly what sort of a מַשָּׂא they had. Jeremiah is to tell those who thus ask, what sort of a burden threatens them, viz., that they shall be rejected (Jer_23:33), and each who thus asks shall, for this derision, be subjected to a special visitation (Jer_23:34). If any wish to ask the prophets, he is to make use of the expression, What has the Lord answered or spoken? (Jer_23:35). But the expression מַשָׂא (burden and saying) is no more to be used, for this perversion of a divine word will be avenged, such insolent words falling back like a heavy burden on the head of their authors (Jer_23:36). The inquiry is to be made thus: What has the Lord answered or spoken? (Jer_23:37). If, notwithstanding, the forbidden word is used (Jer_23:38), the Lord will carry away the people like a burden (Jer_23:39), and give them up to everlasting shame (Jer_23:40).
Jer_23:33-34. And when this people … visit it.—What burden? It appears to have been the custom, whenever the prophets made their appearance in public to ask them if they had received any new revelation. There can be no doubt that משׂא means “saying, utterance,” as well as “burden.” Comp. the thorough demonstration in Graf, S. 315. The passages from which it evidently follows that משׂא signifies effatum, any utterance, besides those where the verb נֶשָׂא is used in the sense vocem proferre with and without קוֹל, voice (Isa_3:7; Isa_42:2; Isa_42:11 coll. Exo_20:7; Exo_23:1; Num_23:7; Psa_139:20, etc.), are especially the following: Isa_14:28; Lam_2:14; 2Ki_9:25; Pro_30:1; Pro_31:1. Hengstenberg and Rueckert, following the example of Jonathan, Aquila, the Syriac, Jerome and Luther, would take the word exclusively in the sense of “burden.” We have translated “burden” above, but only because we have no expression, which without forcing unites both meanings. Of the many attempts to unite them by De Wette, Ewald, Fuerst, Meier, none are really satisfactory. De Wette’s translation is most so. [Wehsagung: utterance of woe.—S. R. A.]. At all events the opposers emphasized the idea of burden. They wished to say that every declaration of Jehovah was only a new burden, that only what was burdensome, not what was pleasing, came from this God. In so far the question was one of blasphemous derision. It is implied by the word namely that what follows is a quotation. The passage to which Jeremiah refers is doubtless Jer_12:7, “rejected mine inheritance.” The significance of this passage is clear from the fact that it is reproduced in a comprehensive survey in 2Ki_21:14.—Will I visit it. Besides the judgment announced to the people generally on account of their sins, those who make use of the expression “burden” in a wicked manner, shall receive special punishment.
Jer_23:35-37. Thus shall ye say … Jehovah spoken.—For the burden will be, etc. Even the insolent words will be to him who utters them a crushing burden, though the utterance of Jehovah, with respect to which he uses the term, is not in itself a burden at all.—These words are a parenthesis, and hence because ye have perverted, etc., is connected with ye shall no more take into your mouth and declare the result of using the forbidden word.—Living God. Comp. Jer_10:10.
Footnotes:
[29]Jer_23:33.—The article is general, and נָבִיא expresses the idea of species. Comp. Naegelsb. Gr., § 71, 4, a.
[30]Jer_23:33.—את־מה־משׂא. Many modern commentators follow the LXX. and Vulg. which read אַתֶּם תַמַּשָׂא, but incorrectly. In His answer the Lord purposely uses the words of the question: Verba retorquet. The arrow directed against him must, being reversed, strike those insolent questioners. It should indeed properly read אַת אֲשֶׁר מַשָׂא. But the necessity of retaining the words of the question justified this grammatical license, which moreover (Comp. Naegelsb. Gr., § 79, 6) is not altogether without precedent. אֵת depends on וְאָמַרְתָּ Comp. Jer_14:17, etc. The construction is therefore by no means so artificial and clumsy as Ewald supposes.
[31]Jer_23:33.—ונטשתי ו׳ is not co-ordinated with ואמרת, as is apparent from נְאֻם י׳. It rather expresses the purport of that which Jeremiah is to proclaim as the “burden,” etc. ו is therefore=and indeed. It should only be remarked that ו here in this meaning stands before a whole sentence, which, however, on account of its brevity is not thereby rendered less easily intelligible.
[32]Jer_23:35.—On the interchange of עַל and אֵל, comp, rems. on Jer_10:1.
[33]Jer_23:39.—ונּשׁיתי נשׁא. The paronomasia requires us to read נָשׂא נָשִׂיתִי, as the LXX., Vulg., Syr., and some Codd. and editions really do. It is not necessary to assume the Piel form נִשֵׂיתִי, since forms like כַּלִאתִי Psa_119:102; כְּלִתִנִי 1Sa_25:33; צָמִת Rth_2:9, justify the assumption of י also in the Kal according to the analogy of the לה׳ verbs. Comp. Olsh., § 223, a, Anm.—The reading גָשִּׁיתִי, which does not afford any satisfactory sense, but may be translated “I forget,” or “I heard not,” is doubtless occasioned by the unusual punctuation (נשׂיתי). A proof that- the latter is the original is found in the Inf. נשֹׁא, the א of which is likewise abnormal and therefore a sure trace of the original כִּלִמּוּת .נָשׂא is ἄπ. λεγ. and perhaps to be read כְּלִמַּת, after Jer_20:11.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 39 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 vv26, 28, 29, 30, 33, 36, 39 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, 26, 27, 28, 29, 30, 31, 32, 33, 36, 38, 39 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 vv25–39 (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, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 38, 39 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.
The Biblical Illustrator 1887 · Public Domain On vv28, 29, 35, 37 The prophet that hath a dream, let him tell…
Jer_23:28-29
The prophet that hath a dream, let him tell a dream; and he that hath My Word, let him speak My Word faithfully.
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The word and the dream
The prophet here exhibits in contrast Divine teaching and the speculations of men. The former he calls the Word of the Lord. The latter he calls but dreams, the visionary offspring of the human mind, and partaking of the weakness and fallibility of the source whence they spring. Human minds must think. They will clothe truth in forms of their own. Classify, arrange, systematise. It helps memory and clearness of conception. Yet all such speculation needs to be under the restraint of a godly fear, of a solemn sense of responsibility, to be sober, guided by a constant reference to Holy Scripture, carefully restrained from wandering into the dangerous regions of mere invention, and guarded against the spirit of dogmatism and dictation. The moment the dream of man and the oracle of God are put on a footing of equality, and the distinction that separates them is forgotten, mischief ensues; the teacher promulgates error, his teaching degenerates into vain babbling; and the lips that should keep knowledge, cause the people that seek at them the law of the Lord to err through their lies and their lightness. In that pure word alone Divine energy and efficiency reside. That is the fire whose searching heat few things can abide unchanged, the hammer that breaketh the rock in pieces, that alone can effectually subdue the hardness of the human heart, and conquer the stubbornness of the human will. One step in the process of obtaining scriptural truth from Scripture is interpretation. Scriptural truth is not the letter of the word, but its meaning, the mind of God conveyed to men under its various forms and delineations. Truth lies in the Scriptures as the ore lies in the mine, mingled with foreign substances, disguised by various combinations. Not till it is elicited, disengaged and presented in its simple, unmixed condition, is it moral and spiritual truth, an infallible lesson of doctrine and duty to men. Another step in the process of obtaining scriptural truth from Scripture is to systematise, arrange, and combine the results of interpretation. Truth must be adjusted to truth, so that they may be parts of a coherent whole, and not a confused aggregation of unrelated particles. A separate truth viewed without reference to other truths grows immediately disproportionate and corrupt. Hence the necessity of comparing spiritual things with spiritual, prophesying according to the proportion, that is, the analogy of the faith, rightly dividing the word of truth. Let us next attend to the action of the human mind on the truth thus ascertained. The mind will not receive truth passively. It will think, speculate. For instance, it is taught redemption, viz., that by the suffering and death of Christ, man is relieved from the wrath of God and the punishment legally due to transgressors on condition of becoming penitent and believing. This is Divine teaching. But the mind will not rest there. It will have theories of redemption, and it may have different theories innocently, provided it leaves the truth in its integrity; and any man may tell his theory, his dream, if he do but tell it as a theory, and not put it on a level with the truth which it attempts to explain. There are Scripture hints, again, which we cannot refrain from attempting to expand, to give them form and fulness by conjectures of our own; as, for instance, a spiritual state of being and a future life we seek to clothe with substance and reality by imagining what they are, what are the conditions of such states of existence, what are their sources of enjoyment, what their modes and occasions of action; and we seize upon analogies and symptoms, if we can find any, to help our conceptions. But the teacher must always be careful to distinguish between the explicit announcements of Gods Word, which are infallible because Divine, and those thoughts of man about them, which are valuable only in proportion to the soundness of the argument and evidence by which they are sustained. But there is a question lower down than all we have yet said--How shall we extract scriptural truth from Scripture,--how shall we derive the meaning from the letter of the Word?
1. The natural and apparent meaning is ordinarily the true one. The Bible is God teaching men by human speech. To do this effectually it conforms to the laws of human speech. It is popular teaching clothed in popular phraseology, and not in the technical language of scientific theology.
2. That meaning of any particular passage of Scripture is the true one, which harmonises with the general strain of its teaching. We are not to build doctrines on isolated texts, if there are other texts which, fairly considered, operate to modify and limit their sense. God must he consistent with Himself. What He says in one place cannot contradict what He says in another. And the true sense in either must be that which gives a consistent sense in both.
3. The ancient meaning is to be preferred to any that is more modern. There are no such things as discoveries in Christianity. It is not an improvable system. It has no such thing as growth. Christianity came from the hands of its Author perfect and unalterable. No doctrine that was unknown in early ages is any part of it. We are to remember that the Gospel was taught before it was written, that a definite system of belief and practice was established before the Christian Scriptures were composed. And the Scriptures do but echo and republish this, and with this system in our minds, handed down from the beginning in the Church, we are to read them. The meanings that conform to it we are to embrace, the meanings that contradict it we are to reject. (R. A. Hallam, D. D.)
Religious truth and error
I. Religious error is a human dream but religious truth is a divine word.
1. Let us notice a few of the religious errors that have ever been prevalent in the world.
(1) Sacramentalism--the idea that we can discharge our moral obligations, and obtain the favour of God, by attending to certain religious ceremonies.
(2) Moritorialism the Pharisaical idea that, on the ground of our own individual excellence, we have a claim to the Divine benignancy.
(3) Functionalism--the idea that certain periodical religious services rendered to our Maker, where the life is selfish and worldly, are acceptable worship.
(4) Proxyism--the idea that we can be saved through the merits or offices of some priest, or supposed heaven-favoured man.
(5) Fatalism--the idea that we can do nothing; that if we are to be saved, we shall be saved, and that, therefore, we must run the risk.
2. These ideas are all human dreams.
(1) They imply a partial dormancy of the soul.
(2) They are temporary illusions. There is a morning to dawn on every soul, when they will melt away as visions.
3. But while these religious errors are mere human dreams, religious truth is Gods Word. A word is the representative of mind. Gods Word is the representative of His all-perfect Mind; it is the arm of the Lord revealed.
II. Religious error, as well as truth, is allowed a voice in this world.
1. God allows it to speak. He does not seal the lips of the false prophet. This fact indicates--
(1) The superior force of truth. God knows that truth is sufficient to conquer any error, if His prophets will but speak out faithfully.
(2) Mans inalienable right to free speech. God allows it even to the false prophet. It is not, therefore, for man to interfere with this right.
(3) The probability of future retribution. False prophets will not always speak; their mouths will one day be stopped; they will be speechless. Eternal justice demands this.
2. But whilst the false is allowed to speak, the true is bound to speak. He that hath My Word, let him speak My Word faithfully. My Word, not his own; not the word of others, but Mine, and that faithfully. Though it clash with mens tastes, prejudices, and practices, speak it;--though it rouse the bitterest opposition, lead to the sacrifice of property, health, life itself, speak it, and speak it faithfully.
III. The relative value of religious truth and religious error does not admit of comparison.
1. What are these human dreams, these religions errors, though elaborated into intellectual systems, or organised into gorgeous rituals, compared to My Word? Chaff.
2. But this pithy appeal may be viewed in other applications without violating its spirit.
(1) It may apply to ideas and their expressions. There is a man who is exceedingly particular about the garb of thought: all his talk is about style. Mere style is chaff.
(2) It will apply to religion and its forms. There is another who is wondrously attached to certain forms of worship; he has but little sympathy with those who adopt not his ritualism. Mere formalities are chaff.
(3) It will apply to character and its accidents. There is another who has not much sympathy with a brother, because of his appearance, manners, or connections. These accidents of character are chaff.
(4) It will apply to spiritual and secular worth. There is yet another who is striving after worldly wealth; who thinks more about property than principle--the body than the soul. The world is chaff compared with the soul. (Homilist.)
The faithful utterance of the Divine Word
I. A comparison instituted and illustrated. What is the chaff to the wheat? The comparison is instituted between the pure authorised Word of God, and the vain fancies and delusions of men, called here dreams. Dreams are those vague speculations of men who profess to be trying to find something new in the world of religion about God, man, and the future life,-while at the same time they depart from the truth. Their endeavour seems to be to comfort and cheer those who are anxious about spiritual things, and the future, by throwing doubt upon the old teachings, and they cry, Peace, peace, when there is no peace. But the sure Word of God tends to arouse men, to quicken their consciences, and show them what they are within themselves. Revelation is a light streaming from the throne of God upon our dark world; where its beams shine, the night of pagan darkness retires, the spectres of ancient superstition depart, and errors which had enslaved the mind for ages melt away; there Truth erects her throne and bestows the blessings of her reign; she breaks the iron sceptres of despotism, throws open wide the putrid dungeons of oppression, removes the fetters of the slave, awakens the torpid powers of the mind, erects the prone savage into a man, transforms man into a saint, and fits him to dwell with the angels of God. In the time of sorrow, when life is darkened with affliction and bereavement, what are the dreams of men then when compared with the Word of God? said a man some time ago, who had not gone to the Word of God for his comfort and hope in times of trial, but he had tried to find comfort and hope in the philosophy, falsely so called, of human reason; finding, as he thought, a refuge in agnosticism; but when his beloved daughter died, and when he saw the corpse prepared for its last resting-place, his heart was sad, for he saw nothing beyond; in his philosophy he could find no help, not a ray of light to lighten the gloom, and there was nothing to soothe his sorrow, until from the lips of the man of God standing by the side of the casket he heard words that seemed to drop from Heaven for him: Let not your heart, &c. Then, he said, whilst the tears were not dried, and the sorrow for the present loss yet remained, yet through the tears I could see a light breaking through the darkness, and above the sorrow a fountain of joy, which would be eternal, and I rested upon the Word and found peace.
II. An admonition to ministers, urging them to faithfulness in the delivery of the Divine Word. And he that hath My Word let him speak My Word faithfully. Let him maintain its Divine authority. Let him hold to the truth and proclaim the Word that has the thus saith the Lord behind it. Speak it not as the word of men, but as the Word of God. Let the dreams of men be told (if they must be told) as dreams, but let the faithful minister proclaim the Word of God with all faithfulness and earnestness. Let him speak it correctly. Keep close to instruction, neither add to nor take from, bring no corrupt glosses, but receive it at the mouth of God, and deliver it pure and unadulterated to the people. But there is also, I think, in the text a word or suggestion for the hearers, as well as for the preacher. They should take heed how they hear, and should never indulge in the desire for human speculation instead of the Word of God. (John T. Wills, D. D.)
Ministerial fidelity
I. Explain this ministerial duty. To preach the. Word of God faithfully implies--
1. That a minister understands it. He that hath My Word, &c. By having the Word of God is meant having the knowledge of it, in distinction from having a dream, or a mere imaginary idea of Divine truth. It is true that a perfect knowledge of every text in the Bible is not necessary, in order to preach the Word of God faithfully. No man does, nor perhaps ever will, possess such a universal and perfect knowledge of the Scriptures. But yet a clear, a just and general knowledge of the first principles of the oracles of God, is necessary to qualify a preacher for the faithful discharge of his duty. Ministers must have the Word of God in their understandings as well as in their hearts, in order to be able and faithful instructors of the doctrines and duties of Christianity.
2. They must not only understand the Word of God, but know that they understand it. He that hath a dream, saith the Lord, let him tell a dream, and not pretend it is My Word; and he that hath My Word, let him speak My Word; and speak it as Mine, and not as his own. But if ministers do not know that they understand the Word of God, how can they, with propriety and sincerity, preach His Word as His Word? To do this would be daring presumption. The primitive preachers -of the Gospel knew that they knew, not only the inspiration but the doctrines of the Gospel. They could say, We believe, and therefore speak. They could confidently declare that they did not preach cunningly devised fables.
3. Fidelity requires ministers to preach the Word of God fully, and lay open the great system of doctrines contained in it. The apostle Paul declares that he did not preach the Gospel in a partial and superficial manner, nor shun to declare the whole counsel of God. And if we look into his epistles we shall find that he developed the great plan of salvation as devised by God the Father, as executed by God the Son, and as applied by God the Holy Ghost. He explained the distinct offices and operations of the ever-blessed Trinity, in creating, redeeming, and governing the world. Of course, he taught the doctrine of Divine decrees; the doctrine of human depravity the doctrine of vicarious atonement; and the doctrine of Divine agency in preparing all mankind for their future and final destination. It is difficult to see how ministers can preach the Word of God faithfully, unless they preach it in such a full and comprehensive manner.
4. They must preach the Word of God plainly, so as to be understood; but they cannot be understood by the great majority of their hearers, unless they use proper words, arranged in their usual, natural, and proper order. Christ preached as He conversed, with peculiar perspicuity. Paul imitated His example. He said he had rather speak five words which were easy to be understood, and edifying to common Christians, than ten thousand which they could not understand, and which could do them no good.
5. Fidelity requires ministers to preach the Gospel in its purity and simplicity. They have no right to mix their own crude and confounded opinions with the revealed truths which they are commanded to deliver. Truth mixed with error is often more dangerous than mere error alone.
6. It belongs to the office of those who preach the Word of God, to defend it against its open enemies. They are set for the defence of the Gospel; and charged, in meekness, to instruct those who oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth. And to hold fast the faithful Word that by sound doctrine they may both exhort and convince gainsayers, whose mouths must be stopped.
7. The faithful preaching of the Gospel necessarily includes godly sincerity. Christ requires those to love Him supremely, whom He employs to feed His sheep and lambs.
II. Enforce the practice of ministerial fidelity.
1. God expressly commands those who preach His Word to be faithful in the discharge of their duty.
2. It concerns them to consider, that they have solemnly bound themselves to be faithful in their sacred office.
3. Faithful preaching has a tendency to save, but unfaithful preaching has a tendency to destroy the souls of men.
Conclusion--
1. If preaching the Gospel faithfully includes so much as has been represented, then ministers have a very arduous and laborious work to perform.
(1) It requires much reading and much thinking to acquire that knowledge of the Gospel, and that knowledge of the human heart, and that knowledge of the various ways of preaching and affecting the human heart, which is necessary in order to preach plainly, instructively, and impressively.
(2) Besides preaching, they have a vast many pastoral services to perform, which require the exercise of all their wisdom, prudence, zeal, and self-denial.
2. If ministers are bound to preach the truth and the whole truth faithfully, then they are bound to preach against every species of error, whether in principle or practice. They are set as watchmen to espy danger, and warn their people against it.
3. If ministers are bound to preach the Word of God faithfully, then they can have no excuse for being unfaithful Their obligations to fidelity are superior to all the reasons they can possibly urge in excuse for unfaithfulness. The commands of God, their own engagements, the cause of Christ, and the salvation of souls, create obligations to fidelity, paramount to all possible excuses for unfaithfulness, in the sight of God and man.
4. If ministers are bound to preach the Word of God faithfully, then they ought not be afraid to preach it faithfully. (N. Emmons, D. D.)
God not in the preachers code
Dr. J. G. Paten, when last leaving these shores for the South Seas, was seen off by a good number of friends. Many of his well-wishers were assembled on one of our piers to say farewell, and it occurred to them that a last signal might be sent to the departing vessel. One of the party approached the man in charge of the signal-station, and asked if a message could be sent. On hearing in the affirmative, the visitor wished that the words, God-speed to you, should be arranged, and for that purpose the code-book was consulted. To the astonishment of all, the seaman confessed that the word God did not appear at all in the register; and so, to the general disappointment, a fresh message had to be signalled to the veteran missionary as he passed out from the river to the open sea. Sad, indeed, is it for any of us if we have not the name of God in our code-book. If we will we may all have Gods name, first in our hearts, then on our lips, to be signalled as a message of peace to all whom we meet.
What is the chaff to the wheat? saith the Lord.
Chaff or wheat
My theme is the superiority of the Divine Word to the merely human dreams by which men have sought to displace it. I refer not to the discoveries of science, but rather to those views regarding God, and the soul, and the hereafter which multitudes in our times are seeking to put in antagonism to the Word of God,--and I say that these human dreams when tested by experience are found to be chaff, while the Word of God, when similarly tried, is discovered to be wheat.
I. The human dream is empty; but the Divine Word is substantial. Chaff is a mere husk, but wheat is all grain. So the antagonists of the Bible deal in vague speculations, or empty negations; whereas the Scriptures are positive and satisfying. Try the human dream in the hour of bereavement. What has it to say to the mourner weeping over the casket that holds his dead beloved? I challenge infidelity to utter then a word which has in it a single particle of comfort for the stricken one. If he choose to repress the intuitions of his own nature, and shut his eyes to the evidences of intelligent design which exist in the external world, one may affirm that there is no God. But what comfort is there in that at such a time? The specific in medicine has won its recognition when it is seen to be unfailing. In like manner the power of the Gospel to comfort the mourner establishes its claim to be received as the Divine, specific for his grief, and he will not give it up unless he gets something better in its place; least of all will he part with it for that which is unsubstantial as an airy nothing.
II. The human dream is destitute of nourishment for mans spiritual nature, while the Divine Word is strengthening, and ministers to its growth. Chaff does not feed; but wheat gives nutriment. So mere speculation has in it no educating and ennobling influence, It occupies the mind without strengthening the character. Scepticism puts an arrest on progress. It stimulates the critical faculty into excess; and, instead of stirring a man up to the formation and development of his own character, it makes him a mere anatomist of the characters of others. The great majority of mere critics have become so through their lack or loss of personal religious faith. What a contrast, in this regard, there is between the lives of the two Frenchmen, Vinet and St. Beuve! They were companions in youth, and, indeed, friends through life. But St. Beuve lost his religious faith and became a literary critic, one of the very best of critics, indeed, yet only a critic, delighting the readers of his Causeries du Lundi with his expositions of the systems of other men and his estimates of their worth; but Vinci, who retained his faith to the last, became a producer himself, added something great to the thought and work of his time, and earned the right to be called the Chalmers of Switzerland.
III. The human dream has no aggressiveness in it to arrest or overcome the evils that are in the world, but the Divine Word is regenerating and reforming. Is not My Word like as a fire? saith the Lord, and like a hammer, &c. Where shall we look for anything like similar results from those who are the votaries of the human dreams of agnosticism, scepticism, or infidelity? What has any one of these done to improve the characters of individual men, or elevate society, or bless the world? Let the advocates of infidelity either do more than we have accomplished, or let them for ever hold their peace.
IV. The human dream is short-lived, but the Divine Word is enduring. Chaff is easily blown away,, but the wheat remains. And so the little systems of human speculation have their day and cease to be; but the Word of the Lord endureth for ever. The arguments of the first antagonists of the Gospel are now read only in the pages of the apologists who replied to them. And in more recent times, how many adversaries have advanced to assail it, with haughty boasting that it would speedily be defeated, but with the same result? Voltaire said that it took twelve men to establish the Gospel, but he would show that one man could overthrow it. Yet the Gospel is here studied by millions, and how few now read Voltaire! A certain German rationalist alleged that the Gospel was not worth twenty-five years purchase; but half a century has gone since he wrote, and the Gospel is more vigorous than ever, while he is forgotten. Again and again, in the estimation of its adversaries, it ought to have been demolished; but it will not die, for there is deep truth in Bezas motto for the French Protestant Church, which surmounts the device of an anvil surrounded by blacksmiths, at whose feet are many broken hammers, and which I once heard Frederick Monod translate thus--
Hammer away, ye hostile bands:
Your hammers break, Gods anvil stands.
(W. M. Taylor, D. D.)
Winnowing-time
Whenever Gods Word deals with things truthful, be they material objects or living persons, however weak and feeble they are, it always speaks of them tenderly and handles them gently. God Himself has an eye of respect for everything that is real and veritable. He does not quench the smoking flax, nor will He break the bruised reed. But God hates every false thing. He scorns the hypocrite and the dissembler. The words of Jehovah are keen and cutting, sometimes even sarcastic, as He withers the specious lie with a laugh of ridicule. Notice the peculiar sharpness and biting severity of the text: What is the chaff to the wheat? saith the Lord. Like the edge of a razor it cuts. As a sabre flashing over ones 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 towards 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.
I. In application to all ministries Of Gods Word, let us first of all face the question, What is the chaff to the wheat? That ministry which comes from God is distinguished altogether from that which is not of His own sending by its effects.
1. It is sure to be heart-breaking. If thou hast not been made to feel thyself lost, ruined, and undone by the Word, I charge thee by the living God to be dissatisfied with thyself, or else with the ministry under which thou art sitting; for if it were Gods ministry to thy soul, it would break thy heart in shivers, and make thee cry, God be merciful to me a sinner!
2. Not less also is a God-sent ministry clothed with power by Gods Spirit, to bind up the heart so broken. Only let a ministry be full of Jesus, let Christ be lifted up and set forth, evidently crucified in the midst of the assembly--let His name be poured forth, like a sweet perfume, it shall be as ointment to the wounded heart, and then it will be recognised as the ministry of wheat, and not a ministry of chaff to your souls.
3. Further, the ministry which God does not send is of no service in producing holiness. Dr. Chalmers tells us that, when he first began to preach, it was his great end and aim to produce morality, and in order to do so he preached the moral virtues and their excellences. This he did, he says, till most of the people he thought honest turned thieves, and he had scarcely any left that knew much about morality practically. But no sooner did Chalmers begin to understand, as he afterwards did so sweetly, the power of the Cross, and to speak about the atoning blood in the name and strength of the eternal Spirit, than the morality, which could not be developed by preaching moral essays, became the immediate result of simply proclaiming the love of God in Christ Jesus. What we all want, is to have less and less of that which comes from ourselves and savours of the creature, and to have more and more of that which comes from our God, who, though we cannot see Him, is still in our midst, the mighty to will and to do; for His power is the only power, and His life is the only life by which we can be saved ourselves, and those that hear us.
II. Apply the text, as individuals, to ourselves.
1. No doubt, we are all well aware that if we have wheat in us, there is chaff too. Which preponderates, it may be difficult for us to tell. Some Christians are greatly puzzled when we begin to talk about the experimental riddle which the Christian finds in himself; but, if they be perplexed, we cannot help them out of the difficulty except by describing the case. I know in my own soul that I feel myself to be like two distinct men. There is the old man, as base as ever, and the new man, that cannot sin, because he is born of God. I cannot myself understand the experience of those Christians who do not find a conflict within, for my experience goes to show this, if it shows anything, that there is an incessant contention between the old nature--Oh, that we could be rid of it! and the new nature, for the strength of which God be thanked! This suggests great searching of the heart in connection with the question, What is the chaff to the wheat? Oh, let us feel that the chaff is to be all got rid of. Let us feel that it is a heavy burden to moan and groan under, that it is not a grievance we should be contented with. Let us make no provision for the flesh. Let us not ask that any chaff may be spared to us.
2. A great deal of our religiousness is chaff likewise. Do you never find yourselves borrowing other peoples experience? What is that but chaff? Do you never find yourselves at a prayer-meeting glowing with somebody elses fervour? What is that but chaff? Does not your faith sometimes depend upon companionship with some fellow-Christians? Well, I will not say that your faith is chaff, but I think I may say that such growth in faith as is altogether the result of second causes and not immediately of God, is very much like chaff. Lord, take from me all the guilt, leave me nothing but the gold; take from me all the paint, the graining and the varnish, and leave me nothing but what is veritable and bona fide. It is a prayer for every Christian to offer.
III. This text may have a very strong bearing upon the Christian Church. Take any of our churches, take this church, and do you suppose that all of yon who now profess to be Christians would be willing to burn at the stake for your Master? I wish we could believe it, but we cannot. I dare not tell you we believe it, because some of you have been put to much smaller tests than that, and what has become of you? The nautilus 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 wind 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 of you 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, where are they? Ah! where are they? They have gone.
IV. We may use this text, sorrowfully and solemnly, with regard to the whole mass of human society. The whole mass of our population may just be divided into the wheat and the chaff. Both are mixed up together now, and it would be impossible for you or for me to divide them. In courts of law and the houses of commerce, on the Exchange, and in the committee-rooms, in busy thoroughfares with their various shops, and in the open streets among those that ply different callings, here in this tabernacle, and in the many churches and chapels where multitudes are wont to assemble, we are all mixed up together--the wheat and the chaff. And it is wonderful how united the chaff is with the wheat, for see, the wheat once slept in the bosom of the chaff. There is chaff on the best threshing-floor. There are ungodly sons and daughters in the best families. Unconverted persons are to be found in intimate association with the holiest men and women. Two shall be grinding at the mill, one shall be taken and the other left. Two shall be in one bed, and one shall be taken and the other left. God will make a division, sharp, decisive, everlasting, between the chaff and the wheat. Oh, thou thoughtless, frivolous, light, chaffy, giddy spirit, canst thou bear the thought of being thus separated for ever? (C. H. Spurgeon.)
The chaff and the wheat compared
I. what are worldly maxims, compared with the Word of God, but as the chaff to the wheat? Regard the conduct of men who call themselves men of the world; by what principles are they governed t what maxims do they follow? to what authority do they defer? To the authority of Him who made them, who sent His own adorable Son to buy lost, guilty offenders with the shedding of His precious blood; or to the authority of him who deceived our first parents, and hath ever since been spreading snares for their posterity? Doth it not encourage the worldling to spend the precious and unreturning season of mercy in laying up treasure to himself, instead of being rich toward God? Doth it not industriously stigmatise all true religion, as the dreams of enthusiasm, or the inventions of hypocrisy? But what is the chaff to the wheat? What is the authority of the world, compared with the authority of Him who reigneth supreme, King of kings and Lord of lords, King over His enemies? What is the ridicule which deters many a feeble-minded professor from seeking Christ, compared with the indignation of Him who can destroy both body and soul in hell? What is the present judgment of man respecting us, compared with Gods decisions?
II. What is the value of that legal righteousness in which carnal man delights, compared with the righteousness of Christ Jesus, as a ground of justification before God? A self-complacent Pharisee may regard himself to be, touching the righteousness which is in the law, blameless. An amiable moralist may gather, and deservedly gather, around him the esteem and love of men, and may ask, in the spirit of presumption, What lack I yet? Let the Spirit shine into his heart, take him as by the hand, and flash the lightnings of an injured law in his eyes; let him see God condemning sin in the flesh, by sending Christ to die for it in the flesh; let him see his own miserable shortcoming of that obedience, which a pure and heart-searching Judge requires, and then what is the chaff to the wheat?
III. What is the happiness of the worldling, compared with the happiness of a child of God? What is the chaff of his perishing joys, compared to the happiness of a believer t He hears the joyful sound of Gospel love, receives it through infinite grace into his heart, and walks in the light of his Fathers countenance.
IV. What are the present pleasures of sin, which are for a season, compared with the glory of heaven, which will be forfeited by their indulgence? (R. P. Buddicom, M. A.)
Lessons of the harvest field
Chaff is of great importance. We mete it out its due quota of praise, but are terribly anxious for fear the praise of chaff and that of wheat be disproportionate to their respective value. If chaff is praised by one sweet voice there ought to be a hundred singing the praises of the grain. Would a farmer be pleased if the net result of his ploughing and sowing, harrowing and reaping, was so many bags of chaff? Do we not see that if chaff has any value at all, it only has such through being the guardian angel of the wheat? It is the golden grain which will be food to men that is the great aim to which all the work of a farmer is directed. Let me apply in one or two ways the analogy of the chaff and wheat.
I. Motives and acts hold the relation which chaff and wheat hold to each other. Every act a man performs has behind it a motive. This may be good, bad, or indifferent. The motive determines everything, and however much the world condemn us for our actions, if they are done in the spirit of Christ, this reward will be ours, that our characters will become Christlike. Dont despise a mans actions, but never forget that it is the motive that made him do these that makes them commendable or condemnable.
II. God judges not the acts but the motives. Whilst the world is applauding some men because they have given some money to put a fancy window in some old church, God has written down words of condemnation. The motive in giving the money was as base as base could be. The day is coming when the harvest of God will be gathered. Woeful and sad will that man be who in the threshing day will give abundance of chaff but no wheat.
III. The present life and the future hold the relation of chaff to wheat. In answer to the question, What is this life? two extreme answers have been given. Some say that this life is not worth living. Others live in this world as if this world were everything. The truth, as in all extremes, lies between the two. Now, as to life not being worth living, let me say this is throwing stones at the wisdom of God, and is as absurd as saying chaff has no place in this world. The present life is the chaff covering an eternal life. Within each of us there is a precious wheat that needs nourishing and protection. The trials and difficulties of this life are all working together towards its development. Instead of this world not being a help, like chaff it is Gods appointed means whereby the eternal life may grow within us and spring into full perfection. The chaff may not appear worth all the sunshine and rains bestowed on it, yet it is. It has its purpose to fulfil To-day, as when God made the world, it can be said and behold it was very good. If the one extreme--that life is not worth living--is false, how shall I stigmatise that answer which says in deeds that the present life is everything? How absurd for a man to say chaff--this present life--is all he wants! Fancy a farmer collecting all his chaff in sacks and burning all the golden grain. Would we consider him to be in his sane senses? (J. M. Dryerre.)
The chaff and the wheat
Divine revelation does not degrade or supersede human reason. It assumes reason on our part; sets before us what is above, though not contrary to reason; aids reason as the telescope aids the eye, and also shows spurious, antichristian counterfeits--the chaff as distinguished from the wheat. Let the dream go for what it is worth. Take the wheat of Gods Word instead. The text speaks half in irony, half in warning.
1. As admonitory to Christian people. Human speculations present themselves at the bar of my taste or judgment. In self-complacency I pass judgment upon them, but when Gods Word is heard, it breathes authority, and my place is in the dust. Keep, then, the chaff of man free from the wheat of God.
2. As counsel to us who are teachers.
(1) Let parents inculcate the thought of God. Endued with His Spirit, their children may be left in confidence, for the promise is to us and our children.
(2) Teachers in the Sunday School are to give, not guesses, but Gospel.
(3) The clergy need this counsel. They cannot, ought not to stay the current of free thought. Yet, in the wide activity of intellectual conflict, in the bewildering notions and refractory egotism of the age, we must discriminate. Stability is found in loyalty to God s truth. Applying these thoughts
1. We are now better able to estimate what reputation really is. We are not to be indifferent to mens estimate of us. It is a useful stimulus, but it needs to be regulated. It is a small matter to be judged by them. What is Gods estimate?
2. What is success? Many look at pecuniary results. They play fast and loose with conscience. Some affect a supercilious devotion and look down on others above whom they seem to rise. What is Gods estimate?
3. Finally, we learn to understand the value of the life we are living as compared with that which is eternal. There is no antagonism in the interests of each. Even the chaff envelops and protects the wheat. It has its place and work, though perishable. (John Hall, D. D.)
What is the chaff to the wheat?
I. What is mans word to the Word of God? Gods Word has its base deep down amongst the eternal things of the mysterious past; and if there be clouds and dimness upon some of its higher peaks, it is because its top rises up amongst the sublimities of a glorious future. Now and then a gleam lights up the awful heights to which revelation towers, and the eye of faith is strong enough to see the rosy tints, which tell that those holier mysteries are near to the beauteous heaven to which they point. At such a time, the believer will say, What is the chaff to the wheat? The fallible comment to the infallible text? The earthly setting to the heavenly jewel? The basket of silver to the apples of gold?
II. What is mans favour to the love of God? It is pleasant to live in the creatures love. There are happy family groups on this our beautiful earth, upon which the loving eye is glad-to be permitted to look. There are satisfactions which come over the soul when pleasures of earth are many, and the hopes for time are bright. The first sip of pleasures cup is sweet. The first climb up ambitions hill is sunny. The first burst of hope s young bud is beautiful. Some are so smitten with the loveliness here, that they care not to look for the brighter things which are in store hereafter. But what is the chaff to the wheat? What is all this to the love of God? Oh, glorious thought! that I am loved by the Father of Lights, the King of uncreated glory! It is the candle of the Lord within my soul. It is the comfort of the Holy Ghost springing up unto everlasting life. To know the love of God, which passeth knowledge: this is peace, this is bliss, this is life.
III. What is the body to the soul? We are fearfully and wonderfully made. This mortal body is beautiful in the very ruins by which sin has laid it low. And when the building of God, the house not made with hands, eternal in the heavens, shall have been given us,--when our vile bodies shall have been fashioned like unto Christs glorious body, then the beauty of our material part shall be seen in all its glory. But what is the chaff to the wheat? Who can tell of all the value of a human soul? Coated, as it is now, by earthly matter, we see something of the brightness which this gem can wear. What will the soul be, under the light of heaven, in the crown of Christ? In righteousness and true holiness--seeing Jesus face to face--amid the pleasures which are at Gods right hand for evermore, the spirit of the just made perfect, the soul of the redeemed in the garments of salvation: oh, it must be a glorious thing!
IV. What is the water to the blood? No earthly fountain can suffice to wash away sin. After all that civilisation has ever done to wash the outside of the cup and platter, it has never been able to touch, much less to purge, the heart. Mans resolution, mans effort to reform himself, mans contrivance to cure the souls running sore, have all and altogether failed. The blood of Jesus Christ, His Son, cleanseth us from all sin. It is the blood of sprinkling which purges the soul and conscience. Turn ye, then, from doing to believing; turn from self to Jesus; turn from earning to accepting; turn from water, which cannot cleanse, to the blood which will make filthy garments white: say in the matter of merit and salvation, What is the chaff to the wheat? What is self to the Saviour?
V. What is the form to the life? The words of worship are easily said. The attitude of worship may be soon assumed. But what is the chaff to the wheat? The eye of God is upon the worshippers heart. The ear of God listens to the language of the soul. Put off, spiritually, the shoes from off your feet. Gird up the loins of your minds. Let the holy fire be kindled upon the altar of your heart, and the incense cloud of grateful praise will rise with acceptance before the mercy seat.
VI. What are the things of time to the things of eternity? In lifes endless progress, the earthly is the shortest stage. In the continuous chain of being, the lowest link is the least. When we shall climb up the great hill of eternal life, we shall see how small our earthly dwelling looks at the mountain base. How small earth looks to the eye which can travel over the visible orbs which come even within its limited field of vision. Oh, it is an important thing so to live that we may have life everlasting! Jesus bids us seek first the kingdom of God. His servants say, Here we have no continuing city, but we seek one to come True wisdom bids a man set your affections upon things above, not on things on the earth. We are all moving, things are all changing: it is madness to cling to these passing things, and say, Here will I dwell for ever. It may not be, it should never be desired. God has found some better thing for His children. He says, What is the chaff to the wheat? (J. Richardson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv25, 28, 31, 33, 35, 37 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 vv25, 28, 29, 30, 33, 34, 36, 37 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.