Jeremiah 23:27

Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(27) As their fathers have forgotten . . .—The two evils of open idolatry and of false claims to prophecy stood, the prophet seems to say, on the same footing. The misuse of the name of Jehovah by the false prophets was as bad as the older worship of Baal and the prophesying in his name. (Comp. Jeremiah 23:13-14.)

Matthew Henry's Concise Commentary

23:23-32 Men cannot be hidden from God's all-seeing eye. Will they never see what judgments they prepare for themselves? Let them consider what a vast difference there is between these prophecies and those delivered by the true prophets of the Lord. Let them not call their foolish dreams Divine oracles. The promises of peace these prophets make are no more to be compared to God's promises than chaff to wheat. The unhumbled heart of man is like a rock; if not melted by the word of God as a fire, it will be broken to pieces by it as a hammer. How can they be long safe, or at all easy, who have a God of almighty power against them? The word of God is no smooth, lulling, deceitful message. And by its faithfulness it may certainly be distinguished from false doctrines.

Barnes' Notes on the Bible

To his neighbor - i. e., to one another, to the people about him, to anyone.

As their fathers ... - Rather, "as their fathers forgot My name through Baal." The superstition which attaches importance to dreams keeps God as entirely out of men's minds as absolute idolatry.

Jamieson-Fausset-Brown Bible Commentary

27. They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.

fathers … for Baal—(Jud 3:7; 8:33, 34).

Matthew Poole's Commentary

To forget my name; that is, to forget me, and those things by which I have made myself known unto them, my word and my works.

By their dreams which they tell abroad every one to his neighbour, as if they were revelations which I had in their sleep made unto them; but they are indeed lies, and nothing but the deceits of their own hearts.

As their fathers have forgotten my name for Baal; so that in effect they are Baal’s priests: for as Baal’s prophets, by publishing their pretended revelations from Baal, seduced the people from the service and obedience of the true God; so these, by telling their pretended dreams, seduced men from their obedience to God in what he revealed to them by the true prophets: they agreed in the end, the seducing of the people from God, though they differed in the mean, the one pretending relations from Baal, the other from the true God by their dreams.

Gill's Exposition of the Entire Bible

Which think to cause my people to forget my name,.... The Septuagint and Arabic versions render it, "my law". The word and worship of God; from which men are drawn off by false teachers, and are in a fair way to be brought to atheism, and to forget that there is a God; for when once men are turned from the word of God to believe lies, and from the pure worship of God to a false religion, there is no knowing where things will end; and, indeed, it was the design of these false prophets, a scheme and device of theirs, in which they hoped to succeed

by their dreams; which, says the Lord,

they tell every man to his neighbour; privately from house to house, as well as publicly, to take off the people from all thoughts of God and his worship:

as their fathers have forgotten my name for Baal: or, by Baal (k); by means of Baal's prophets in Samaria before mentioned; who seduced Israel from the pure worship of God, and made them forget him; having the name of Baal more in their minds and mouths than the name of God. The Syriac version is, "as their fathers forgot my name, and worshipped Baal"; and so the Targum,

"as their fathers forsook the worship of my name, and swore by the name of idols.''

(k) "per Baalem", Junius & Tremellius, Piscator, Cocceius, Schmidt.

Geneva Study Bible

Who think to cause {u} my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.

(u) He shows that Satan raises up false prophets to bring the people from God.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

27. to forget my name] not literally, but to forget the essential character of Him who bears the name. So their fathers confused Baal with Jehovah. See on Jeremiah 2:23. The nature of the sin was the same.

every man to his neighbour] one to another, each prophet to those who will listen.

Pulpit Commentary

Verse 27. - Every man to his neighbor. Not merely one prophet to another prophet, for it is "my people" whom they cause to forget my Name (comp. ver. 32), but the prophet to his fellow man. Have forgotten my name for Baal; or, forgot my name through Baal. Jeremiah 23:27

Keil and Delitzsch Biblical Commentary on the Old Testament

Jeremiah 23:23-32, in continuation, an intimation that God knows and will punish the lying practices of these prophets. - Jeremiah 23:23. "Am I then a God near at hand, saith Jahveh, and not a God afar off? Jeremiah 23:24. Or can any hide himself in secret, that I cannot see him? saith Jahveh. Do not I will the heaven and the earth? saith Jahveh. Jeremiah 23:25. I have heard what the prophets say, that prophesy falsehood in my name, saying: I have dreamed, I have dreamed. Jeremiah 23:26. How long? Have they it in their mind, the prophets of the deceit of their heart, Jeremiah 23:27. Do they think to make my people forget my name by their dreams which they tell one to the other, as their fathers forgot my name by Baal? Jeremiah 23:28. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word in truth. What is the straw to the corn? saith Jahveh. Jeremiah 23:29. Is not thus my word - as fire, saith Jahveh, and as a hammer that dasheth the rock in pieces? Jeremiah 23:30. Therefore, behold, I am against the prophets that steal my words one from the other. Jeremiah 23:31. Behold, I am against the prophets, saith Jahveh, that take their tongues and say: God's word. Jeremiah 23:32. Behold, I am against the prophets that prophesy lying dreams, saith Jahve, and tell them, and lead my people astray with their lies and their boasting, whom yet I have not sent nor commanded them, and they bring no good to this people, saith Jahveh."

The force of the question: Am I a God at hand, not afar off? is seen from what follows. Far and near are here in their local, not their temporal signification. A god near at hand is one whose domain and whose knowledge do not extend far; a God afar off, one who sees and works into the far distance. The question, which has an affirmative force, is explained by the statement of Jeremiah 23:24 : I fill heaven and earth. Hitz. insists on understanding "near at hand" of temporal nearness, after Deuteronomy 32:17 : a God who is not far hence, a newly appeared God; and he supposes that, since in the east, from of old, knowledge is that which is known by experience, therefore the greatness of one's knowledge depends on one's advancement in years (Job 15:7, Job 15:10; Job 12:12, etc.); and God, he says, is the Ancient of days, Daniel 7:9. But this line of thought is wholly foreign to the present passage. It is not wealth of knowledge as the result of long life or old age that God claims for Himself in Jeremiah 23:24, but the power of seeing into that which is hidden so that none can conceal himself from Him, or omniscience. The design with which God here dwells on His omniscience and omnipresence too (cf. 1 Kings 8:27; Isaiah 66:1) is shown in Jeremiah 23:25. The false prophets went so far with their lying predictions, that it might appear as if God did not hear or see their words and deeds. The Lord exposes this delusion by calling His omniscience to mind in the words: I have heard how they prophesy falsehood in my name and say, I have dreamed, i.e., a dream sent by God, have had a revelation in dreams, whereas according to Jeremiah 23:26 the dream was the deceit of their heart - "spun out of their own heart" (Hitz.). Jeremiah 23:26 is variously interpreted. Hitz. supposes that the interrogative ה (in הישׁ) is made subordinate in the clause, and that the question is expressed with a double interrogative. He translates: How long still is there anything left in the heart of the prophets? as much as to say: how long have they materials for this? But there is a total want of illustrations in point for this subordination and doubling of the interrogative; and the force given to the ישׁ is quite arbitrary, since we should have had some intimation of what it was that was present in their hearts. Even the repetition of the interrogative particles is unexplained, and the connecting of ישׁ with a participle, instead of with the infinitive with ל, cannot be defended by means of passages where החל is joined with an adjective and the idea "to be" has to be supplied. L. de Dieu, followed by Seb. Schmidt, Chr. B. Mich., Ros., Maur., Umbr., Graf, was right in taking "How long" by itself as an aposiopesis: how long, sc. shall this go on? and in beginning a new question with הישׁ, a question continued and completed by the further question: "Do they think," etc., Jeremiah 23:27. Is it in the heart of the prophets, i.e., have the prophets a mind to prophesy falsehood? do they mean to make men forget my name? Against holding Jeremiah 23:27 as a resumption of the question there is no well-founded objection. Ng. affirms that after החשׁבים we must in that case have here הם as recapitulation of the subject; but that is rendered unnecessary by the subject's being contained in the immediately preceding words. The conjecture propounded by Ng., to change הישׁ into האשׁ: how long still is the fire in the heart of the prophets? needs no refutation. To make to forget the name of the Lord is: so to banish the Lord, as seen in His government and works, from the people's heart, that He is no longer feared and honoured. By their dreams which they relate one to the other, i.e., not one prophet to the other, but the prophet to his fellow-man amongst the people. בּבּעל, because of the Baal, whom their fathers made their god, cf. Judges 3:7; 1 Samuel 12:9. - These lies the prophets ought to cease. Jeremiah 23:28. Each is to speak what he has, what is given him. He that has a dream is to tell the dream, and he that has God's word should tell it. Dream as opposed to word of the Lord is an ordinary dream, the fiction of one's own heart; not a dream-revelation given by God, which the pseudo-prophets represented their dreams to be. These dreams are as different from God's word as straw is from corn. This clause is supported, Jeremiah 23:29, by a statement of the nature of God's word. It is thus (כּה), namely, as fire and as a hammer that smashes the rocks. The sense of these words is not this: the word of God is strong enough by itself, needs no human addition, or: it will burn as fire the straw of the man's word mixed with it. There is here no question of the mixing of God's word with man's word. The false prophets did not mingle the two, but gave out their man's word for God's. Nor, by laying stress on the indwelling power of the word of God, does Jeremiah merely give his hearers a characteristic by which they may distinguish genuine prophecy; he seeks besides to make them know that the word of the Lord which he proclaims will make an end of the lying prophets' work. Thus understood, Jeremiah 23:29 forms a stepping-stone to the threatenings uttered in Jeremiah 23:30-32 against the lying prophets. The comparison to fire does not refer to the reflex influence which the word exerts on the speaker, so as that we should with Rashi and Ros. cf. Jeremiah 20:9; the fire comes before us as that which consumes all man's work that will not stand the test; cf. 1 Corinthians 3:12. The comparison to a hammer which smashes the rock shows the power of God, which overcomes all that is earthly, even what is firmest and hardest; cf. Hebrews 4:12. Its effect and accomplishment nothing can hinder.