For Yahweh of Armies, the God of Israel says: “Don’t let your prophets who are among you and your diviners deceive you. Don’t listen to your dreams which you cause to be dreamed.
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For Yahweh of Armies, the God of Israel says: “Don’t let your prophets who are among you and your diviners deceive you. Don’t listen to your dreams which you cause to be dreamed.
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For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
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For thus saith the LORD of hosts, the God of Israel: Let not your prophets that are in the midst of you, and your diviners, beguile you, neither hearken ye to your dreams which ye cause to be dreamed.
Cross-references (26)
Passages linked to Jeremiah 29:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 5:6 Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
- Jeremiah 5:31 The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end of it?
- 2 Thessalonians 2:9-11 even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness for those who are being lost, because they didn’t receive the love of the truth, that they might be saved. Because of this, God sends them a working of error, that they should believe a lie;
- Jeremiah 14:14 Then Yahweh said to me, “The prophets prophesy lies in my name. I didn’t send them. I didn’t command them. I didn’t speak to them. They prophesy to you a lying vision, divination, and a thing of nothing, and the deceit of their own heart.
- Jeremiah 27:9 But as for you, don’t listen to your prophets, to your diviners, to your dreams, to your soothsayers, or to your sorcerers, who speak to you, saying, “You shall not serve the king of Babylon;”
- Jeremiah 27:14-15 Don’t listen to the words of the prophets who speak to you, saying, ‘You shall not serve the king of Babylon;’ for they prophesy a lie to you. For I have not sent them,” says Yahweh, “but they prophesy falsely in my name; that I may drive you out, and that you may perish, you, and the prophets who prophesy to you.”
- Jeremiah 28:15 Then the prophet Jeremiah said to Hananiah the prophet, “Listen, Hananiah! Yahweh has not sent you, but you make this people trust in a lie.
- 2 Timothy 3:13 But evil men and impostors will grow worse and worse, deceiving and being deceived.
- 2 Peter 2:2-3 Many will follow their immoral ways, and as a result, the way of the truth will be maligned. In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn’t linger, and their destruction will not slumber.
- Revelation 13:14 He deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast, saying to those who dwell on the earth that they should make an image to the beast who had the sword wound and lived.
- Jeremiah 23:21 I didn’t send these prophets, yet they ran. I didn’t speak to them, yet they prophesied.
- Micah 2:11 If a man walking in a spirit of falsehood lies: “I will prophesy to you of wine and of strong drink;” he would be the prophet of this people.
- Zechariah 13:4 It will happen in that day, that the prophets will each be ashamed of his vision, when he prophesies; neither will they wear a hairy mantle to deceive:
- Matthew 24:4-5 Jesus answered them, “Be careful that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and will lead many astray.
- Matthew 24:24 For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones.
- Mark 13:5-6 Jesus, answering, began to tell them, “Be careful that no one leads you astray. For many will come in my name, saying, ‘I am he!’ and will lead many astray.
- Mark 13:22-23 For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. But you watch. “Behold, I have told you all things beforehand.
- Luke 6:26 Woe, when men speak well of you, for their fathers did the same thing to the false prophets.
- Luke 21:8 He said, “Watch out that you don’t get led astray, for many will come in my name, saying, ‘I am he,’ and, ‘The time is at hand.’ Therefore don’t follow them.
- Romans 16:18 For those who are such don’t serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent.
- 2 Corinthians 11:13-15 For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an angel of light. It is no great thing therefore if his servants also masquerade as servants of righteousness, whose end will be according to their works.
- 2 Thessalonians 2:3 Let no one deceive you in any way. For it will not be, unless the rebellion comes first, and the man of sin is revealed, the son of destruction,
- 2 John 1:7-9 For many deceivers have gone out into the world, those who don’t confess that Jesus Christ came in the flesh. This is the deceiver and the Antichrist. Watch yourselves, that we don’t lose the things which we have accomplished, but that we receive a full reward. Whoever transgresses and doesn’t remain in the teaching of Christ, doesn’t have God. He who remains in the teaching has both the Father and the Son.
- Revelation 19:20 The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. These two were thrown alive into the lake of fire that burns with sulfur.
- Jeremiah 23:27 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.
- Ephesians 4:14 that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain As the minds of almost all were taken up,…
As the minds of almost all were taken up, as we have seen, with that vain and false confidence which they had imbibed from false prophecies, that they should return after two years, the Prophet gives this answer, and reminds them to beware of such impostures. And thus we see that it is not sufficient for one simply to teach what is right, except he also restores from error those who have been already deceived or are in danger of being deceived. For to assert the truth is only one-half of the office of teaching, because Satan ever leads his ministers to corrupt the pure doctrine with falsehoods. It is not then enough to proclaim the truth itself, except all the fallacies of the devil be also dissipated, of which there is at this day a manifest instance under the Papacy; for as the minds of almost all are there inebriated with many corrupt inventions, were any one only to shew that this or that is right, he would certainly never in this way eradicate errors from the hearts of men. And hence Paul bids bishops not only to be furnished with doctrine in order to shew the right way to the teachable, but also to be so armed as to be able to resist adversaries and to close their mouths. (Titus 1:9.)
Inasmuch then as from the beginning of the world Satan has never ceased to try and attempt, as far as he could, to corrupt the truth of God, or to immerse it in darkness, it has hence been always necessary for God’s servants to be prepared to do these two things — faithfully to teach the meek and humble, — and boldly to oppose the enemies of truth and break down their insolence. This is the rule which the Prophet now follows; he had exhorted the Jews to bear patiently the tyranny to which they were subject, because it was God’s yoke; but as on the other hand the false prophets boasted that there would be a return in two years, it was necessary for him to oppose them; on this point then he now speaks.
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And that what he was going to say might have more weight, he speaks again in God’s name, Let not your prophets who are in the midst of you deceive you For while Jeremiah had many adversaries at Jerusalem, the devil was also deceiving the miserable exiles in Chaldea. He then warns them not to believe these impostors; and though by way of concession he calls them prophets who were wholly unworthy of so honorable a name, he yet by way of reproach gives them afterwards the name of diviners Then the first name refers to that outward profession in which they gloried, when they boasted that they were sent by God and brought his commands. He then conceded to them the name of prophets, but improperly, or as they say, catachristically; as the case is at this day; for we do not always fight about names, but we call those priests, bishops or prelates, who are so brutal that they ought not to be classed among men. In like manner, as it has already often appeared, the prophets spoke freely, and never hesitated to call those prophets who had already gained some estimation among the people. But that they might not be proud of such fallacious boasting, he afterwards designated them by another name; he called them diviners, and then dreamers; and afterwards he adds, Attend not to your dreams He addresses here the whole people; and there were a few who, under the color and pretense of having a prophetic spirit, announced prophecies.
But Jeremiah did not without reason transfer to the whole people what belonged to a few; for we know that the devil’s ministers are cherished not only through the foolish credulity of men, but also through a depraved appetite. For the world is never deceived but willingly, and men, as though they were given up to their own destruction, seek for themselves falsehoods in every direction, and though unwilling to be deceived, they yet for the most part seek to be deceived. Were any one to ask, does the world wish to be deceived? all would cry out, from the least to the greatest, that they shun and fear nothing so much; and yet whence is it that as soon as Satan gives any sign, he attracts vast multitudes, except that we are by nature prone to what is false and vain? Then there is another evil, that we prefer darkness to light. Jeremiah then did no wrong to the people by telling them to beware of the dreams which, they dreamt.
Some indeed take מחלמים, mechelmim, in a transitive sense, as it is in Hiphil, and ought to have been written here מחלימים, mechelimim; but it may be taken in the neuter gender.
However this may be, the meaning of the Prophet is not ambiguous; for he imputes this to all the Jews, that they were deceived by vain dreams, and that the fault could not be confined to a few impostors, for it was an evil common to them all. And the pronoun אתם, atere, is emphatical, ye, he says, dream; for he sets these false dreams in opposition to prophecies. We know that God formerly revealed his will either by visions or by dreams. There were then dreams, which were divine, of which God was the author. But he shews here that the people devised all these impostures for themselves, so that it availed them nothing to pretend that they were prophets, the interpreters of God, and that they announced what they had received by dreams; for what makes the difference is, whether one dreams from his own brain, or whether God reveals to him in a dream what ought to be deemed oracular. We now then understand the design of the Prophet. 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.
John Trapp 1656 · Public Domain Jer 29:8 For thus saith the LORD of hosts,…
Jer 29:8 For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that [be] in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
Ver. 8. Let not your prophets and your diviners.] Your deceivers, indeed, which were also in Babylon as well as at Jerusalem; for all places are full of them, aud so is hell too. But "beware of these dogs, beware of evil workers"; {Php 3:2} three of them, the most active, no doubt, are here noted and noticed {Jer 29:21; Jer 29:23} with a charge in this text, Ne committitote ut decipiant vos; see that they deceive you not. The body should be kept, say physicians, in habitu athletico, in a vigorous and healthy temper, able to oppose infections. Think the same of the soul.
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Neither hearken to your dreams.] "Yours," because you itch after them, listen to them, pay dearly for them.
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 The Lord knows that you have a company of…
The Lord knows that you have a company of false prophets that tell you other things, and promise you a sudden return out of your captivity, pretending to know it by revelation from God, or by divination, &c., or to have it discovered to them in dreams. It is the will of God that you should not hearken to them, for they do but deceive you, and ye are accessory to your own ruin; they see you are pleased to hear such stories, and that causeth them to dream, as Jer 5:31, The prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so. Thus, Isa 30:10, they said to the seers, See not; and to the prophets, Prophesy not to us right things, speak unto us smooth things, prophesy deceits. False teachers and guides of people’s souls are the greatest plague can befall a nation, people from them expecting to hear the mind of God, and for the most part people are accessory to their own ruin in them. It can indeed hardly be imagined what other temptation persons whose office it is to reveal the mind of God should have to do otherwise, but the humouring and pleasing of a corrupt people, who through their fondness of their lusts are not patient of sound doctrine; so as though the church of God hath in all ages been troubled with dreamers, yet it is a wicked people that causeth them to dream.
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 To make the people quiet and easy in their…
To make the people quiet and easy in their captivity,
I. God takes them off from building upon the false foundation which their pretended prophets laid, Jer 29:8, Jer 29:9. They told them that their captivity should be short, and therefore that they must not think of taking root in Babylon, but be upon the wing to go back: "Now herein they deceive you," says God; "they prophesy a lie to you, though they prophesy in my name. But let them not deceive you, suffer not yourselves to be deluded by them." As long as we have the word of truth to try the spirits by it is our own fault if we be deceived; for by it we may be undeceived. Hearken not to your dreams, which you cause to be dreamed. He means either the dreams or fancies which the people pleased themselves with, and with which they filled their own heads (by thinking and speaking of nothing else but a speedy enlargement when they were awake they caused themselves to dream of it when they were asleep, and then took that for a good omen, and with it strengthened themselves in their vain expectations), or the dreams which the prophets dreamed and grounded their prophecies upon. God tells the people, They are your dreams, because they pleased them, were the dreams that they desired and wished for. They caused them to be dreamed; for they hearkened to them, and encouraged the prophets to put such deceits upon them, desiring them to prophesy nothing but smooth things, Isa 30:10. They were dreams of their own bespeaking. False prophets would not flatter people in their sins, but that they love to be flattered, and speak smoothly to their prophets that their prophets may speak smoothly to them.
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II. He gives them a good foundation to build their hopes upon. We would not persuade people to pull down the house they have built upon the sand, but that there is a rock ready for them to rebuild upon. God here promises them that, though they should not return quickly, they should return at length, after seventy years be accomplished. By this it appears that the seventy years of the captivity are not to be reckoned from the last captivity, but the first. Note, Though the deliverance of the church do not come in our time, it is sufficient that it will come in God's time, and we are sure that that is the best time. The promise is that God will visit them in mercy; though he had long seemed to be strange to them, he will come among them, and appear for them, and put honour upon them, as great men do upon their inferiors by coming to visit them. He will put an end to their captivity, and turn away all the calamities of it. Though they are dispersed, some in one country and some in another, he will gather them from all the places whither they are driven, will set up a standard for them all to resort to, and incorporate them again in one body. And though they are at a great distance they shall be brought again to their own land, to the place whence they were carried captive, Jer 29:14. Now, 1. This shall be the performance of God's promise to them (Jer 29:10): I will perform my good word towards you. Let not the failing of those predictions which are delivered as from God lessen the reputation of those that really are from him. That which is indeed God's word is a good word, and therefore it will be made good, and not one iota or tittle of it shall fall to the ground. Hath he said, and shall he not do it? This will make their return out of captivity very comfortable, that it will be the performance of God's good word to them, the product of a gracious promise. 2. This shall be in pursuance of God's purposes concerning them (Jer 29:11): I know the thoughts that I think towards you. Known unto God are all his works, for known unto him are all his thoughts (Act 15:18) and his works agree exactly with his thoughts; he does all according to the counsel of his will. We often do not know our own thoughts, nor know our own mind, but God is never at any uncertainty within himself. We are sometimes ready to fear that God's designs concerning us are all against us; but he knows the contrary concerning his own people, that they are thoughts of good and not of evil; even that which seems evil is designed for good. His thoughts are all working towards the expected end, which he will give in due time. The end they expect will come, though perhaps not when they expect it. Let them have patience till the fruit is ripe, and then they shall have it. He will give them an end, and expectation, so it is in the original. (1.) He will give them to see the end (the comfortable termination) of their trouble; though it last long, it shall not last always. The time to favour Zion, yea, the set time, will come. When things are at the worst they will begin to mend; and he will give them to see the glorious perfection of their deliverance; for, as for God, his work is perfect. He that in the beginning finished the heavens and the earth, and all the hosts of both, will finish all the blessings of both to his people. When he begins in ways of mercy he will make an end. God does nothing by halves. (2.) He will give them to see the expectation, that end which they desire and hope for, and have been long waiting for. He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith, the end which he has promised and which will turn for the best to them. 3. This shall be in answer to their prayers and supplications to God, Jer 29:12-14. (1.) God will stir them up to pray: Then shall you call upon me, and you shall go, and pray unto me. Note, When God is about to give his people the expected good he pours out a spirit of prayer, and it is a good sign that he is coming towards them in mercy. Then, when you see the expected end approaching, then you shall call upon me. Note, Promises are given, not to supersede, but to quicken and encourage prayer: and when deliverance is coming we must by prayer go forth to meet it. When Daniel understood that the 70 years were near expiring, then he set his face with more fervency than ever to seek the Lord, Dan 9:2, Dan 9:3. (2.) He will then stir up himself to come and save them (Psa 80:2): I will hearken unto you, and I will be found of you. God has said it, and we may depend upon it, Seek and you shall find. We have a general rule laid down (Jer 29:13): You shall find me when you shall search for me with all your heart. In seeking God we must search for him, accomplish a diligent search, search for directions in seeking him and encouragements to our faith and hope. We must continue seeking, and take pains in seeking, as those that search; and this we must do with our heart (that is, in sincerity and uprightness), and with our whole heart (that is, with vigour and fervency, putting forth all that is within us in prayer), and those who thus seek God shall find him, and shall find him their bountiful rewarder, Heb 11:6. He never said to such, Seek you me in vain.
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 For thus saith the Lord of hosts, the God…
For thus saith the Lord of hosts, the God of Israel,.... See Gill on Jer 29:4;
let not your prophets and your diviners, that be in the midst of you, deceive you; their false prophets, as the Targum; and there were many such in the captivity; see Eze 13:2; and such who pretended to divine and foretell future things, and so impose upon the people, who were too apt to believe them; these insinuated, that in a little time they should have their liberty, and return to their own land again, contrary to the prophecies that came from the Lord himself:
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neither hearken to your dreams which ye cause to be dreamed; for that of a speedy return to their own land was no other than a dream, which they both dreamed themselves; their thoughts running on it in the daytime, they dreamed of it at night; and fancied it was from the Lord; a divine dream; and so built much upon it; and also which they encouraged the false prophets and diviners to dream, and tell their dreams, by their listening to them, and being pleased with them, giving credit to them as if they came from God.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 8. Neither hearken to your dreams] Rather, dreamers;…
Verse 8. Neither hearken to your dreams] Rather, dreamers; for it appears there was a class of such persons, who not only had acquired a facility of dreaming themselves, but who undertook to interpret the dreams of others.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 29:8. For thus saith the Lord of hosts…
Jer 29:8. For thus saith the Lord of hosts — The prophet continues to speak by the authority of God; Let not your prophets, &c., deceive you — Suffer not yourselves to be deluded by them. While we have the word of God, by which to try the spirits, it is our own fault if we be deceived; for by it we may be directed. Neither hearken to your dreams which ye cause to be dreamed — The LXX. render this clause, και μη ακουετε εις τα ενυπνια υμων, α υμεις ενυπνιαζεσθε, hearken not, or attend not, to your dreams which you dream. Thus also the Vulgate. Blaney, however, prefers translating the words, Neither hearken ye to your dealers in dreams, whom ye cause to dream; observing, “These dreamers might be said to be made, or encouraged, to dream, by the easy credit given to their impostures, and the reputation and respect they thereby acquired.” Some have thought it probable that those who interpreted dreams (which sort of people abounded in Babylon) used to interpret all the dreams of Jews, on which they were consulted, to signify their speedy return to their own country; as they knew that this was what the Jews earnestly wished for, and would be glad to hear, and consequently be induced to consult these interpreters the more frequently; who therein found their profit.
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 Your prophets and your diviners - The evils from…
Your prophets and your diviners - The evils from which the people had suffered so cruelly at home followed them in their exile.
Dreams which ye cause to be dreamed - As long as there was a market for dreams, so long there would be plenty of impostors to supply them.
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 Prophets. There were many false ones, ver. 21., and…
Prophets. There were many false ones, ver. 21., and Ezechiel xiii. --- Dreams. The prophets, or people. They are vain.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain your dreams which ye caused to be dreamed--The Latin…
your dreams which ye caused to be dreamed--The Latin adage says, "The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse "love of darkness rather than light." It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived; for example, Aaron and the golden calf (Exo 32:1-4). So the Jews caused or made the prophets to tell them encouraging dreams (Jer 23:25-26; Ecc 5:7; Zac 10:2; Joh 3:19-21).
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 8. Your diviners, that be in the midst of…
8. Your diviners, that be in the midst of you — Even in Babylon false prophets were stimulating the delusive hope of a speedy restoration.
Which ye cause to be dreamed — The translation here has been objected to, but is to be approved. It expresses the people’s morbid appetite for these prophecies. So, in later times, have the “itching ears” of the people often originated a low and unworthy type of religious teaching.
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 8. cause to be dreamed] mg. dream. The MT.,…
8. cause to be dreamed] mg. dream. The MT., as it stands, gives the sense as in the text, but its form is Aramaic rather than Hebrew and the causative sense is not wanted. The apparent error has arisen from the accidental repetition of one letter in the original. Co., however, would read they dream, because in Jer_23:25; Jer_23:27 f. it is the false prophets who use dreams as the vehicle of their prophecies. Du. considers Jer_29:8-10 to be from a later hand, and Co. is disposed to agree with him as to 8 and 9.
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 (8) Let not your prophets and your diviners .…
(8) Let not your prophets and your diviners . . .—The words are significant as showing that the same agencies which were counteracting the prophet’s teaching in Jerusalem were at work also in Babylon. There, too, “prophets and diviners,” whom the Lord had not sent, were prophesying of a speedy deliverance, and it was necessary to reiterate for those who would listen to the prophet’s warnings, that the exile would run its appointed course of seventy years, as Jeremiah had announced to the people of Jerusalem in Jer_25:12; Jer_27:22. The “dreams which ye cause to be dreamed” (an altogether exceptional phrase) indicates that the supply was created by a demand for visions of this nature.
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 Let not your prophets and your diviners, etc. It…
Let not your prophets and your diviners, etc. It seems as if the Babylonian "Jewry" were a copy of that at home. It had not only its "princes" and its "elders," but its "prophets" and its "diviners," who encouraged the same false hopes as those in Judah. (comp. Jer_27:9 Jer_28:2) Your dreams which ye caused to be dreamed; or, which ye cause yourselves to dream. (comp. Jer_27:9)
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 I know the thoughts that I think toward you,…
Jer_29:8-13
I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.
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The thoughts of God to His people, peace and not evil
These words were addressed to the Jews, when they were captives in Babylon. It is very delightful when we have kind thoughts of our fellow-men; for suspicion is always a great misery. But it is especially delightful to have kind thoughts of God, when we possess enlarged and noble conceptions of His excellency and glory.
I. The ground and reason of our suspicion respecting God, that He has unkind intentions or evil thoughts towards us. The chief, if not the only cause, is sin. Wicked men know that the wages of sin is death; that sin must be cancelled, or God is against them, and they are ruined. But what is the evil which men anticipate from God, and in respect to which they entertain suspicions? There is the evil of affliction. This is the sense in which the text is to be taken. It relates to temporal evil, the evil of calamity, losses, changes, and disasters. And why should men fear or anticipate evil in this form? We are not to forebode anything. Sufficient unto the day is the evil thereof. Take no thought for the morrow. We hear often of pleasures disappointed, and of hopes unrealised. Might we not speak of evils anticipated which never come? Then there is an ulterior evil; that which is far off, or apparently more remote. Are you afraid of death, or of dying? Are you afraid, when Christ has said, He that believeth in Me shall never die; I am the resurrection and the life; I will raise you up at the last day? Are you afraid of eternity, of which we hear so much, and know so little? I ask, is the bird afraid, when the shell opens, and he begins to feel the soft sweet plumage grow? Is the newborn child afraid, when it comes into this world of sin and sorrow? And shall you be afraid to awake and emerge, anywhere in Gods great empire, anywhere or at anytime, in His unbounded and infinite dominion? Are we afraid of the love of God? God is love. Christ is love. God invites you and me in love. He says, Come, and I will bless you. Come, and I will pour My Spirit upon you. Come, and I will make you happy, and call you sons and daughters. Come, and I will save you, and I will soon put you in possession of heaven.
II. The manner in which it pleases God to contradict these suspicions, and to deny that there is any truth in them. Suppose you are a wicked man: what does God say? Forsake your evil ways. I will multiply to pardon. Turn ye, turn ye, why will ye die? I desire not the death of a sinner, but rather that he should turn and live. God thinks no evil: if so, could He not crush and extinguish thee, O man, in a moment, in the twinkling of an eye? His thoughts towards thee are thoughts of peace, and not of evil. Then to the backsliders He says, Return, O backsliding children; I will receive you graciously, and love you freely. Are you penitent? He will give you beauty for ashes; the oil of joy for mourning; the garment of praise for the spirit of heaviness. You say that you are sinful, and not worthy of being called a child. What does God say? Bring the best robe. Take off the filthy garments. Put the fair mitre on his head. O God of peace! how peaceful, how pacific Thou art! You may have had changes. You may have passed through storms; but the darker the cloud, the brighter is the rainbow of promise that is stretched across it. And God intends to give His people everlasting peace.
III. The expected end. What is it? To the Jews in Babylon, it was restoration to the temple and the altar, to the priests, and to the sacrifices; and by the Jews this end was realised. To the Hebrews of later times, the expected end is recovery to greater blessings. They are forsaken for a small moment; but with great mercy they will be gathered in again. The expected end, both to Jews and Gentiles, is the millennial light, repose, and happiness. The expected end is the end of all sin. It is to endure no more conflicts, to undergo no more labours; to be wise by intuition; to possess boundless knowledge, and perfect purity, derived immediately from Him who is the source and fountain of all purity and all perfection. They who go in, shall never go out again. (J. Stratten.)
Gods thoughts of/ peace, and our expected end
I. The Lords thoughts towards His people.
1. It is noteworthy that He does think of them, and towards them. Observe that this Scripture saith not, I know the thoughts that I have thought toward you. It would be possible for you to have thought out a plan of kindness towards a friend, and you might have so arranged it that it would henceforth be a natural fountain of good to him without your thinking any more about it; but that is not after the method of God. His eye and His hand are towards His people continually. It is true He did so think of us that He has arranged everything about us, and provided for every need, and against every danger; but yet He has not ceased to think of us. His infinite mind, whose thoughts are as high above our thoughts as the heavens are above the earth, continues to exercise itself about us. The Lord hath been mindful of us, and He is still mindful of us. The Lord not only thinks of you, but towards you. His thoughts are all drifting your way. This is the way the south wind of His thoughts of peace is moving: it is towards you. A person may happen to do you a good turn; but if you are sure that he did it by accident, or with no more thought than that wherewith a passing stranger throws a penny to a beggar, you are not impressed with gratitude. But when the action of your friend is the result of earnest deliberation, and you see that he acts in the tenderest regard to your welfare, you are far more thankful: traces of anxiety to do you good are very pleasant. Have I not heard persons say, It was so kind and so thoughtful of him? Do you not notice that men value kindly thought, and set great store by tender consideration? Remember, then, that there is never a thoughtless action on the part of God. His mind goes with His hand: His heart is in His acts.
2. The thoughts of God are only perfectly known to Himself. It would be a mere truism for God to say, I know the thoughts that I think toward you. Even a man usually knows his own thoughts; but the meaning is this: when you do not know the thoughts that I have towards you, yet I know them. Truly the things of God knoweth no man, but the Spirit of God. God alone understands Himself and His thoughts. We stand by a powerful machine, and we see the wheels moving this way and that, but we do not understand its working. What does it matter? He who made the engine and controls it, perfectly understands it, and this is practically the main concern; for it does not matter whether we understand the engine or not, it will work its purpose if he who has the control of it is at home with all its hands and wheels. Despite our ignorance, nothing can go wrong while the Lord in infinite knowledge ruleth over all. The child playing on the deck does not understand the tremendous engine whose beat is the throbbing heart of the stately Atlantic liner, and yet all is safe; for the engineer, the captain and the pilot are in their places, and well know what is being done. Let not the child trouble itself about things too great for it. Leave you the discovery of doubtful causes to Him whose understanding is infinite; and as for yourself, be you still, and know that Jehovah is God.
3. The Lord would have us know that His thoughts toward us are settled and definite. Sometimes a man may hardly know his own thoughts, because he has scarcely made up his mind. The case is far otherwise with the only wise God. The Lord is not a man that He should need to hesitate; His infinite mind is made up, and He knows His thoughts. With the Lord there is neither question nor debate. He is in one mind, and none can turn Him. His purpose is settled, and He adheres to it. He is resolved to reward them that diligently seek Him, and to honour those that trust in Him.
4. Gods thoughts toward His people are always thoughts of peace. He is at peace with them through the atoning blood of Jesus Christ. He delights in them; He seeks their peace, He creates their peace, He sustains their peace, and thus all His thoughts toward them are peace. Note well the negative, which is expressly inserted. It might have appeared enough to say, My thoughts are thoughts of peace. Yes, it would be quite sufficient, when all things are bright with us; but those words, and not of evil, are admirably adapted to keep off the goblins of the night, the vampires of suspicion which fly in the darkness.
5. The Lords thoughts are all working towards an expected end, or, as the R.V. has it, to give you hope in your latter end. Some read it, a future and a hope. Goal is working with a motive. All things are working together for one object: the good of those who love God. We see only the beginning; God sooth the end from the beginning. He regardeth not only the tearing up of the soil with the plough, but the clothing of that soil with the golden harvest. He sees the after consequences of affliction, and He accounts those painful incidents to be blessed which lead up to so much of happiness. Let us comfort ourselves with this.
II. The proper attitude of Gods people towards their Lord.
1. You will all agree with me when I say that our attitude should be that of submission. If God, in all that He does towards us, is acting with an object, and that object a loving one, then let Him do what seemeth Him good.
2. Next, let our position be one of great hopefulness, seeing the end of God, in all He does, is to give us a future and a hope. We are not driven into growing darkness, but led into increasing light. There is always something to be hoped for in the Christians life.
3. Our relation to God should, next, be one of continual expectancy, especially expectancy of the fulfilment of His promises. I will perform My good Word toward you. His promises are good words: good indeed, and sweetly refreshing. When your hearts are faint, then is the promise emphatically good. Expect the Lord to be as good as His good Word.
4. Again, our position towards God should be one of happy hope, as to blessed ends being answered even now. Affliction is the seal of the Lord s election. I remember a story of Mr. Mack, who was a Baptist minister in Northamptonshire. In his youth he was a soldier, and calling on Robert Hall, when his regiment marched through Leicester, that great man became interested in him, and procured his release from the ranks. When he went to preach in Glasgow, he sought out his aged mother, whom he had not seen for many years. He knew his mother the moment he saw her; but the old lady did not recognise her son. It so happened that when he was a child, his mother had accidentally wounded his wrist with a knife. To comfort him she cried, Never mind, my bonnie bairn, your mither will ken you by that when ye are a man. When Macks mother would not believe that a grave, fine-looking minister could be her own child, he turned up his sleeve and cried, Mither, mither, dinna ye ken that? In a moment they were in each others arms. Ah, the Lord knows the spot of His children. He acknowledges them by the mark of correction. What God is doing to us in the way of trouble and trial is but His acknowledgment of us as true heirs, and the marks of His rod shall be our proof that we are not bastards, but true sons. (C. H. Spurgeon.)
Gods thoughts
I. God thinks of His people. That seems a very simple thing to say, does it not? It is as sublime as it is simple! God thinks of His people. Though so occupied--I had almost said, though so busy,--God finds time and opportunity to give thought to His children. He numbers the hairs of our head; He knows every inch of our path; our sorrows and our joys are all calculated and catalogued by Him. He knows our uprising and our downsitting, our going out and our coming in. What is there of which He has not perfect cognisance? What is there in which He is not interested? Oh, wonder of wonders, that this busy God of ours knows us, loves us, cares for us, enters into the petty details of our fleeting life, and counts no grief too slight for us to take to Him in prayer. The current of His thoughts sets our way. Like a great warm gaff-stream, the loving thoughts of God lave the shores of every believing soul, and bring life and verdure to the full, by means of their helpful influences.
1. This is the more wonderful, when we remember how sinful we are. He sees and knows all about you, and you He loveth still.
2. I learn hence, also, that God thinks very definitely and deliberately about His people.
3. Best of all is it He thinks so tenderly about us. Thoughts of peace. It is He who has made peace possible twixt God and man, for He longs to have us reconciled to Him. It is Jesus who has made peace by the death of His Cross. It is the Holy Ghost who speaks peace to troubled hearts and consciences. It is His kind providence that keeps us in perfect peace, our minds being stayed on Him.
II. Gods thoughts concerning His people are often of a private nature. The emphasis of this verse should come upon the personal pronoun. I know the thoughts that I think towards you. They are hidden from you. My way, says God, is not yet discovered. My purposes remain unrevealed. None can know perfectly the mind and will of God. How can we reach to such an awful height? How can we plunge into such abysmal depths?
1. Let the fact that God Knows His thoughts satisfy our curiosity. It is childish in the extreme to lift the plant that has been lately put into the ground, and it will fail to grow if treated thus. It is childish--is it not?--to break the drum-bead, in order to discover whence the music comes. But we are not less childish who want to know what God has not revealed, and who are not content to do His bidding without saying, But why? The why and the wherefore may not concern us. But the duty does concern us. Let us hasten in the way of His commandment.
2. This, also, should calm our restlessness. Let the spirit of patience possess you. Wait, wait, wait, till God sees fit to bless.
3. Meanwhile, let there be no distrust. It is fear that misconstrues the purposes of God. It is unbelief that misinterprets the words and ways of Jehovah. Even when things appear to be against us, let us trust and not be afraid.
III. When god thinks, he thinks to purpose. To give you an expected end. God always works to an end, and with a motive. Here He speaks about the peoples dreams. They were mere dreams--the baseless fabric of a vision. But God has no dreams. His thoughts are honest, earnest, fruitful, resultful. Moreover, His works ever agree with the thoughts from which they spring. God does not leave His people to haphazard, nor does He do anything by halves. Trust Him in all His works and ways, and you will see that as for God, His way is perfect. When He sets Himself to make a world, He rests not till He has made it perfectly, and can pronounce it good. When He sets Himself to destroy sinful men, He makes a clean sweep of them, whether it be with flood or flame. And when He comes from heaven to redeem a sinful race of men, His tears do not stop, nor does His blood cease flowing, till He can cry, It is finished. (Thomas Spurgeon.)
Gods thoughts
Gods thoughts are like God,--they are wonderful as Himself, and worthy of Himself. His ways are the results of His thoughts, and their revelation to us. Creation, in all its vastness and completeness, is the thought of God,--a thought that embraced not only the great outlines, but all the details of the work of His Word,--a thought that did not require to be supplemented or enlarged. Providence, in its heights and depths, its lengths and breadths, is His thought,--a thought that takes in the entire history of our race, and is ever at work to bring about one great purpose, one glorious design. Redemption, in all its surpassing glory, is His thought,-a thought of which the whole Gospel is the revelation.
I. Gods thoughts must be revealed. They are known only to His Spirit, for the Spirit searcheth all things, yea, the deep things of God. These deep things are known to us, for God hath revealed them unto us by His Spirit. We are permitted to know the thoughts of God that have had reference to ourselves; we are assisted in our conceptions of these thoughts, and it is wonderful to be told that they come into our minds, that they dwell in our hearts, and that we have communion with the thoughts of God. God is ever at work in the world, not only on its great stage, but on the narrow platform of our own dwellings; and we are permitted, in our brief lives, to see the impressions that are thrown off from the mind of God, the thoughts of God, in the dispensations of His providence. Many, O Lord my God, are Thy wonderful works, and Thy thoughts which are to us-ward. God has spoken to man. He spake unto the fathers by the prophets, but He hath in these last days spoken unto us by His Son. All that God has to say cannot be spoken; all that He has to reveal cannot be told us in words. We must have the death as well as the life of Jesus.
II. Gods thoughts are revealed, and they are thoughts concerning us. However wonderful these thoughts, they might not concern us, they might not be about us; they might be about angels, and not about men,--about other worlds, and not this small province in Gods empire. But these thoughts become to us of the greatest moment, when we are told that they are about us--that God thought of us long ago--that before the world began, the thoughts of God were concerning us. How is man magnified by this very fact!
III. What is the character of these thoughts concerning us
1. Sometimes we think Gods thoughts towards us are evil, because His ways are so full of mystery. We see the means to the end--we do not see the end. But the way to it is dark and sorrowful, and the events by which it is to be brought about, we baptise by the name of evil.
2. Gods thoughts are eminently practical They are thoughts to an end. God is wonderful in counsel and excellent in working. God alone could originate the thoughts that fill His mind; He only can accomplish them. He does not merely think,--He speaks, He works, and fulfils His designs.
IV. God has the most perfect acquaintance with his own thoughts, and with their character.
1. I know the thoughts that l, think toward you. The Infinite Mind knows no change. Gods thoughts are the same to-day as yesterday; and hence His promises are like thoughts that have just been breathed in our world; and His gifts and calling are without repentance.
2. Let us acquaint ourselves with these thoughts. We have the record. We have the words of Him who spake as never man spake. Let us get these Divine thoughts into our minds, that our thoughts may be quickened and strengthened, that we may think the thoughts of God, that we may have communion with the mind of God.
V. If God has placed His thoughts before our minds, let us place our thoughts before God. Let us not only think about Him, but to Him. Let us thus have fellowship with Him.
VI. Let us so act and live, as to carry out and exemplify Gods thoughts. The grace of God has appeared to us, teaching us that we should deny ungodliness. Let us profit by its teaching; let us act out its teaching by living Godlike. (H. J. Bevis.)
To give you an expected end.
Gods future and hope for human race
I. The human race is under Divine training for a blessed and glorious future. God cannot create a single creature to hate and to leave in sin and misery, and if He could, how could He be God?
II. Let us with reverence and humility try to learn something of Gods great thoughts respecting the future of fallen men. Try to think of the future of Gods lost children in the light of what He has done for them. If we consider it in the light of the Incarnation of the Son, His heavenly teaching, His mighty works, and His voluntary sufferings, we shall never despair. Think further of what God is doing through His Spirit; for He is through His Spirit enlightening mens minds, leading them to the truth, convincing them of sin, and purifying the nature and perfecting the character of believers. If earthly fathers are so anxious for making a worthy and honourable future for their children, is it likely that the Divine Father will be heedless about the future of His children? No; that cannot be. In all the sufferings, trials, and discipline of the present, He has their future perfection, happiness, and glory in view.
1. Holiness of nature.
2. Perfection of character.
3. Perfection of service.
4. Perfection of joy. (Z. Mather.)
Ye shall seek Me, and find Me, when ye shall search for Me with all your heart.
Divine purposes fulfilled in answer to prayer
I. A certain danger declared (Jer_29:8-9). We have here the same caution which the Redeemer subsequently gave, to beware of false prophets. In all ages have they appeared, and most disastrous have been the effects produced by their teaching (Eze_13:10-14).
II. A blessed deliverance promised.
1. The grounds on which it rested. For thus saith the Lord.
2. The time of their return is expressly declared (Jer_29:10). Gods time is always the best.
3. In their restoration the Divine faithfulness would be strikingly manifested. I will visit you, &c.
4. The procuring cause of their deliverance was the boundless compassion of Jehovah (Jer_29:11).
III. An important duty enjoined. Prayer.
1. It is a duty Divinely ordained.
2. It is a duty to the observance of which the greatest encouragement is afforded. I will hearken unto you.
3. This duty, in order to be successful, must not be attended to in a formal and lifeless manner. (Anon.)
Captivities and how to improve them
I. We may describe every real affliction which comes upon the christian as a captivity. To be in a condition which we never should have voluntarily preferred, or to be held back, by the power of something which we cannot control, from that which we eagerly desire to do,--is not that the very thing in an experience which makes it a trial? Take bodily illness, for example, and when you get at the root of the discomfort of it, you find it in the union of these two things: you are where you do not want to be, and where you would never have thought of putting yourself, and you are held there, whether you will or not, by the irresistible might of your own weakness. The same thing comes out in every sort of affliction. You are, let me suppose, in business perplexities. Well, that is not of your own choosing. If you could have accomplished it, you would have been in quite different circumstances. But, in spite of you, things have gone crooked. You have been carried from the Jerusalem of comfort to the Babylon of perplexity, by no effort of yours, nay, perhaps, against the utmost resistance on your part, and now you can do nothing. So sometimes, also, our providential duties are a kind of affliction to us. We had no choice in determining whether we would assume them. They came to us, unbidden, at least, if not undesired, and they have chained us to themselves, so that when we are asked to take part in some effort for the benefit of others we are compelled to say No.
II. Every captivity of which the Christian is the victim will have an end. Time and the hour run through the roughest day. Be the day weary, or be the day long, at last it ringeth to evensong. It is but a little while, at the longest, and we shall be where sorrow and sighing shall for ever flee away. This state of limitation, this conflict between our aspirations and our abilities, is not to last for ever. Not for ever shall we be in bondage to the weakness of the body, hampered by its liability to disease, and hindered by its proneness to fatigue. Not always shall we be at the mercy of the unscrupulous and dishonest. Not continually shall we be held down by the encumbrances that overweight us here on earth. For in the fatherland above we shall work without weariness, and serve God without imperfection. But, while there is much in this view of the case to sustain us, we must not lose sight of the moral end which God has in view in sending us into our captivity. Ah! how many of our idolatries He has rebuked and rectified by our captivities! We had been worshipping our reputation, and lo! an illness came which laid us aside, and our names were by and by forgotten, as new men came to the front; and then, learning the folly of out false ambition, we turned from the idolatry of self to the homage of Jehovah. Or, we had made an idol of our business; but now it is in ruins, and as we see the perishableness of earthly things, we turn to Him who is unchanging and eternal. Or, we had made a god of our dwelling, and by some reverse of fortune it is swept away from us, just that we might learn the meaning of that old song of Moses (Psa_90:1). How many portions of His Word, also, have been explained to us by our trials! There is no commentator of the Scriptures half so valuable as a captivity. It unfolds new beauties where all had appeared to be beautiful before; and where formerly there was what we thought a wilderness, it has revealed to us a fruitful field.
III. If we would have such results from our captivity, there are certain important things which we must cultivate.
1. A willing acceptance of Gods discipline, and patient submission to it. The impatient horse which will not quietly endure his halter only strangles himself in his stall. The high-mettled animal that is restive in the yoke only galls his shoulders; and every one will understand the difference between the restless starling of which Sterne has written, breaking its wings against the bars of its cage, and crying, I cant get out, I cant get out, and the docile canary that sits upon its perch and sings as if he would outrival the lark soaring to heavens gate, and so moves his mistress to open the door of his prison-house and give him the full range of the room. He who is constantly looking back and bewailing that which he has lost, does only thereby unfit himself for improving in any way the discipline to which God has subjected him; whereas the man who brings his mind down to his lower lot, and deliberately examines how he can serve God best in that, is already on the way to happiness and to restoration.
2. Unswerving confidence in God. If we doubt Him we at once become the prey to despondency, impatience, and rebellion. Confidence in your physician is itself more than half the cure, and trust in God is absolutely essential if we would gain benefit from His discipline. Yet because a change in mens conduct toward us is usually the indication of a difference in their disposition toward us, we think that God has ceased to care for us when He puts us into trial or sends us into captivity. But it is not so. To-day the medical man gives his patient liberty to take anything he chooses; to-morrow he cuts off all indulgence, and uses severe and painful remedies; but does he care the less for him because he thus changes his treatment, or has his purpose regarding him undergone an alteration? Not at all In both cases he is equally earnest to have his health restored. And it is quite similar with God in His dealings with His people.
3. Fervent prayer. No calamity can be to us an unmixed evil if we carry it in direct and fervent prayer to God, for even as one in taking shelter from the rain beneath a tree may find on its branches fruit which he looked not for, so we, in fleeing for refuge beneath the shadow of Gods wing, will always find more in God than we had seen or known before. It is thus through our afflictions that God gives us fresh revelations of Himself; and the Jabbok ford, which we crossed to seek His help, leads to the Peniel, where, as the result of our wrestling, we see God face to face, and our lives are preserved. (W. M. Taylor, D. D.)
Finding God
To search after God is really to educate oneself. To know God requires that we should be educated in the Divine qualities. The knowledge of God is not something outside of us, and far removed from us. It is revealed in us, and by some quality that is within us. Now, to search after God has always been considered or spoken of as a work involving the expenditure of great zeal and intensity; and the question arises, Is it so difficult for men to know God? Fellowship and a knowledge of God are the food of the soul; they are the conditions of a true and large manhood; and axe we pushed so far from Him by the intrinsic difficulties of knowledge that we cannot know Him? We surely can know God by the use of our ordinary senses so far as He is made manifest in the exterior world, as the Maker, as the Sustainer, as the Architect, and the Engineer; we behold what He is by what He has done; and yet, we have thus approached but a very little way toward Him. Can we, then, by sitting down to contemplation, can we by any such method as that of the laboratory, or that analysis which the philosopher employs, draw out a more perfect knowledge of God? Only in after stages, and only in a subsidiary sphere, can men gain knowledge by the internal philosophical method. It succeeds other methods, and methods of more importance. So the difficulty of searching after God is real; but it is not the kind of difficulty which men suspect. It is not that God is purposely hidden. It is because the overruling of our lower nature, the subjugation of pride, the restraint of vanity, the putting down of avarice, the overcoming of the fever of ambition, and the regulation of the passions--it is because these things are so difficult, that the strife and the seeking are made necessary by the required formation of a God-like nature in ourselves; for we shall see God only through so much of the impartation of the Divine nature as is given to us and received by us, The Divine qualities--the qualities of truth, justice, mercy, long-suffering, love, kindness, self-sacrifice, disinterested benevolence--these can be appreciated only by those who have something of them in themselves; and when we seek after God to know Him, we are seeking really to know ourselves, and to fashion ourselves. It is a work of self-education through which we come to a knowledge of the supreme Being; and this does require searching. How, then, do men seek after God? They have been told that the knowledge of God, that the presence of God in their souls, is quite necessary for their safety in death, and for their remission from hell in the life that is to come; and out of the most selfish or the most superstitious feeling they often make a languid and feeble search after God purely for protective purposes--not from honour; not from love; not from conscious weakness to be impleted; not from a sense of their inferiority and a desire of aggrandisement by things that make nobility in the soul; not from any worthy purpose, but that they may have a barrier to keep off the avalanche of death. There are others who join with me in denouncing folly upon such, who are scarcely better, although they are frivolous in a higher mood. There are many who seek after God as poets seek after conceits. They love God as they love music; they love Him as they love the chant of the singer, or the effusion of the smooth-rhymed poet; and only thus do they seek after God. To them He is a vision; He is a floating cloud; He is a spring morning; He is a thundering sea; He is a landscape; He is a poem; but He is not Jehovah; He is not Father; He is not Governor, or Judge, or Rewarder. Well, there be others that seek after God, as a philosopher seeks after a proposition, disentangling intellectual conceptions, framing new ideas in some collected form into a speculative and philosophic God--a God of propositions; a God of attributes; a God of syllogisms; a logical God; a rhetorical God; a demonstrative, conceptional God. Whatever may come through the moulds of the intellect they employ in building up a bloodless God, a soulless God, a God of abstractions; and they think when they have hedged Him in with one and another and another distinction sharply drawn, and have clearly rounded out their conception, that they have sought after God, and that they have found Him--and God laughs. For who by such searching can find out God; as if a man who never talked with you, who never walked with you, who never worked with you, who never lived with you, and who was never loved by you; as if one that had no personal acquaintance with you could ever out of his own consciousness deduce a correct idea of what you are! Searching for God with ones heart is the way to find Him out; for God is discerned by the heart. That is the temple in the soul of God; and only they that enter into the searching of God by the heart can come near to Him or know Him. All they who seek after God then, irresolutely, occasionally, with fluctuating zeal, for selfish ends, dreamily, imaginatively, poetically, or by speculation and the lines of a dry philosophy--all such come short. They never can reproduce God. Only they who have framed in themselves some conception of high moral qualities, and have learned out of their own experience to frame a notion of God for the sake of making that notion their governor, their schoolmaster--only they can reproduce God. Frame a conception of God as of a Father full of pitifulness, full of tenderness, full of gentleness, full of wrath, but wrath that protects; full of severity, but the severity of a father for the cleansing of his son; frame a conception of God as reigning not to destroy but to recover, not to beat down but to lift up, not to shut men in prisons but to open the prison-doors, not to weld shackles or to impose them, hut to break them; frame a conception of God which is eminent in characteristics of motherhood, and give to it the magnitude of infinity; and then when these moral qualities are once established in thy sympathy and in thy thought, and magnified by the imagination, and lifted into the heavenly sphere, and thou mayest bow down before it, and say to it, Thou God of reason, Thou God of compassion, Thou God of infinite love, Thou God whose thoughts rain bounty, Thou God who livest not for Thyself but for Thy creatures, Thee I behold; to Thee I submit, because Thou art infinitely good beyond all conception- Thee I worship and Thee I obey. And then, having framed some such initial conception of God, be thou trained into the same likeness, and develop in thyself whatever is in harmony with this image of the Creator. You find portrayed in the Gospels the mind and will of God. That men may know Him personally, four lives are given of the Lord Jesus Christ, besides the interpretations and comments that are found in the letters and epistles. Study earnestly that slight yet wonderful sketch and portraiture of this superior Being. Keep it before your mind until you have a distinct conception of the personality of the Lord Jesus Christ. The critical and determinative question with you is this-Wilt thou have such an One to rule over you? Are you willing to lift, in your conception, into the heavenly places, such an idea of God as you derive from the Lord Jesus Christ? Are you willing to say, Thy will, and not mine, be done? Are you willing to take this oath and covenant of allegiance, never to be broken, I dedicate my life to the fulfilment of Thy commands, and to the development in myself of Thy disposition? If you are, you have found your God. The moment you have this conception of a loving Being, with a determinate moral character, who requires of you a corresponding moral character, and the moment there is in you a genuine volition and purpose to love and obey such an One, the work is begun, and you have been introduced to your Master. Now, after that, the very first step which you take in your attempt to act justly, you will be environed by the bands and hoops of society; by its imperfections; by the injustice which custom always imposes; and you will have a conflict with the prevailing tendencies by which you are surrounded. Your large and Christian conception of justice will stand in marked contrast with the contracted and worldly conception of justice which is prevalent; and you will become a reformer; and you will feel, I must take up my cross; and if I follow Christ I must suffer. Yes, you must suffer if you would enjoy. Not that you are to suffer as if religion itself were a suffering, for religion itself is just the opposite; but you are coming out of a state of ignorance and bondage into a state of knowledge and freedom. You are going toward the right; and having once come to the right, it will be a blessing; for the right is s reward in over-measure. Your first impulse should be to act beneficently; and there is to be a power of beneficence in your soul. You should have a feeling that you are not your own. You that are strong should bear with the weak. You should carry one anothers burdens. You should manifest towards your fellow-men the disposition of love. Working out, then, your conception of God little by little; gathering conceptions of the Divine Being from all that is good and high and noble in practical life, and bringing back to yourself as motives in your own soul corresponding qualities, that your nature in its measure may become like God, growing in grace and in the knowledge of the Lord Jesus Christ, you will find that your sense of the Divine Presence purifies itself, cleanses itself, augments itself, makes itself more and more powerful, until the time comes in which you can say, literally, I walk with God. My God made the heavens and the earth He is a God of force, and a God of tranquillity. My God is father and mother to my thought. He is all that is transcendent in patience and meekness and goodness; and not because He is inert; not because He is weak; for He will by no means clear the guilty. He upholds the right. He stands for the oppressed. He is a God who is determined that good shall prevail as against evil. But He works with a mother-heart, by tears, by groans, by death itself. He gives Himself for the poor, and the outcast, and the sinful, and the needy. He bore our sins in His own body; and by His stripes we are healed. (H. W. Beecher.)
Seekers directed and encouraged
I. To the unconverted. Our text has a word for you. You have lost your God: you m e at a distance from Him; your sins have separated you from your Maker, and nothing will ever be really right--till you get back to your God. The prodigal said, I will arise and go to my father, and some such spirit must be in you, or we cannot hope well of you. You must search after the Lord. You are allowed to search for Him, and what a privilege that is. When Adam sinned, he could not go back to Paradise, for with a flaming sword in his hand there stood the mailed cherub to keep the way that he might not touch the tree of life. But God, as far as the garden of His mercy is concerned, has moved that fiery sentinel, and Jesus Christ has set angels of love to welcome you at mercys gate. You may come to God, for God has come to you. He has taken upon Himself your nature, and His name is Emmanuel, God with us. Search for Him, and you must find Him, for so stands His own Word, Ye shall seek Me, and find Me. The text, however, demands that our searching after God should be done with all our heart. There axe several ways of seeking God which must prove failures. One is to seek Him with no heart at all. This is done by those who take their book and read prayers, never thinking what they say; or who attend a dissenting place of worship, and hear another person pray, but never join in it. If any of you have fallen into a formal religion, and seek the Lord without your heart, your seeking is in vain. Some seek God with a false heart. Their piety is an affectation of feeling, and not deep soul-work; it is sentimentality, and not the graving of Gods Spirit upon the heart. God grant us to be saved from a lie in the heart, for it is a deadly canker, fatal to all hope of finding the Lord. Some seek Him, too, with a double heart--a heart and a heart, as the Hebrew puts it. If one oar pulls towards earth and the other towards heaven the boat of the soul will revolve in a circle of folly, but never reach the happy shore. Beware of a double heart. And some seek God with half a heart. They have a little concern, and are not altogether indifferent; they do think when they pray, or read, or sing, but the thought is not very intense. Superficial in all things, the seed is sown in stony ground, and soon it is withered away, because there is no depth of earth. The Lord save us from this! Now, ye that are seeking Christ, remember that if you would find Him you must neither seek Him without heart, nor with a false heart, nor with a double heart, nor with a half heart, but Ye shall find Me, saith the Lord, when ye shall search for Me with all your heart. What did Jesus say?--The kingdom of heaven suffereth violence, and the violent take it by force. Heavens celestial bastions must be stormed by downright importunity. But why is it that when men search with all their heart they do find God? I will tell you. The only way in which we can find God is in Jesus Christ. There He meets with men, but nowhere else, and to get to Jesus Christ there is nothing on earth to be done but simply to believe in Him. The saving Word is near thee, in thy mouth, and in thy heart, and that is why when men seek the Lord with their whole hearts they find Him, for before they called the Lord was ready to answer. Jesus was always ready; but other wishes and other thoughts made the seeker unready. Sins were there, and lusts of the flesh, and all manner of hamper to hinder the man. When a man comes to seek God with all his heart, he lets those things go, and soon sees Jesus. Then, too, a man becomes teachable, for when a man is in earnest to escape from danger he is glad enough to be told by anybody. I charge you, then, you that seek the Lord, to be whole-hearted in it, for you cannot expect peace and joy in the Holy Ghost till all those straggling affections and wandering desires are tied up into one bundle, and your entire being is eager in the search for God in Christ Jesus.
II. The backslider. Backsliders, you have left your Lord. Oh, you who once made a profession of religion, I cannot understand how you can dare to think of the judgment day, for you will not be able to plead ignorance, for you knew the truth and professed to believe it. If a prince of the blood were sent to a common gaol, what a misery it would be to him. I pity every man who has to work upon the treadmill, so far as he can deserve pity, but most of all the man who has been delicately brought up and scarce knows what labour means, for it must be hard indeed to him. Ah, you delicate sons and daughters of Zion, you whose mouths were never stained with a curse, and whose hands have never been defiled with outward sin, if your hearts be not right with God, you must take your place with the profane and share with them. What say you to this? Do you say, I would fain return and find acceptance in Christ? To you the text speaks expressly. Then shall you find Me when ye shall search for Me with all your heart.
III. My last word is to you, the members of this Church. Thus saith the Lord, Ye shall seek Me, and find Me, when ye shall search for Me with all your heart. (C. H. Spurgeon.)
Heart searchings
1. Man, through all the ages of time, has been influenced by a principle of reform. The pathway of the generations has been trodden amidst the Babel-tongued shouts of Progress! True progress has ever been characterised by diligent research. So we may well-nigh estimate the excellence of acquirement by intensity of endeavour to attain, and calculate worth by the economics of moral labour.
2. This searching is the child of necessity. For possession begets desire; the perfecting of one design reveals the incompleteness of another, or the converse; the failure of one scheme throws into bolder relief the success of another.
3. The searching, to be successful, must also be thorough: with all your heart. The discoveries of insincerity are accidental. Heart searchings are illumined by the light of heaven.
4. Application--
(1) The ultimate and inevitable object of search, Me.
(2) The certainty of success assured, dependent only upon the one condition named, i.e. earnestness, Ye shall find Me.
(3) Searching is not always strenuous exertion; study the might of systematic inaction. Canst thou by searching (alone) find out God? Wait patiently for Him. Stand still and see the salvation of God.
(4) Note the individual reference of the text: Ye shall seek Me, and find Me, &c. (Preachers Analyst.)
Searching with all the heart
Kepler, first in fact and in genius of modern astronomers, deservedly called the legislator of the heavens, sought with all his heart to solve astronomical problems. With agony he strove to enter the straight gate and narrow way that led to the secret chamber of science, and explain the enigmas of six thousand yearn Vainly did the secrets of planetary and stellar worlds seek to elude him. He forged key after key, that he might unlock the doors of these mysteries. His courage and patience transfigured even failure into success. If one theory proved inadequate, there was at least one less to try, and so the limits became narrower within which truth would be found. He exhausted eight years of toil, only to prove worthless nineteen successive experiments. At last, driven to abandon the circular orbit, he founded his twentieth hypothesis on the curve which is next to the circle in simplicity, namely, the ellipse, and as all the conditions were met, the problem was solved. Bursting with enthusiasm, he cried: O Almighty God, I am thinking Thy thoughts after Thee! Pressing his research further, he established his second and third laws, and, almost wild with triumph, exclaimed: Nothing holds me! I will indulge my sacred fury! The book is written to be read either now or by posterity; I care not which! It may well wait a century for a reader, since God has waited six thousand years for an observer. If Kepler was the minister of science, Agassiz was her missionary. He had no time to make money; but was found wandering alone on Pacific slopes, a pilgrim, to gather specimens of flora and fauna, minerals and metals, shells and pebbles, for the cabinets of science. What would not such zeal accomplish in religion! (A. T. Pierson.)
Concentration of heart
A broken heart is a great blessing, when it is broken by contrition for sin; but a divided heart is often a fatal disease. One secret of success in life is concentration; and many of our young men find it out too late. The founder of the Vanderbilt family bent his whole powers upon money-making, and left the richest family on the Continent. Sir Isaac Newtons famous explanation of his splendid success was, I intend my whole mind upon it. Prof. Joseph Henry, of Washington, our great Christian scientist, used to say: I have no faith in universal geniuses: my rule is to train all my guns on one point until I make a breach. In these days of hot competition there is no room on the street for any man who puts only a fraction of himself into his business.
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 General Information:
General Information:
Yahweh continues speaking to the captive Israelites.
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Yahweh of hosts ... says this
Jeremiah often uses these words to introduce an important message from Yahweh. See how you translated this in Jeremiah 6:6.
you yourselves are having
Another possible meaning is "you are encouraging the prophets to have for you."
they are prophesying deceitfully ... I did not send them
Possible meanings are 1) these words refer to the prophets and diviners, not to the dreams or 2) "they are prophesying deceitfully" refers to the dreams, and "I did not send them" refers to the prophets and diviners.
this is Yahweh's declaration
Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Jeremiah 1:8. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)
translationWords
divination
deceive
dream
name
Yahweh
declare
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 29:8-9 The next divine command warned against false prophets…
29:8-9 The next divine command warned against false prophets and fortune-tellers.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.