Thus you are to say to the prophet: 'What has the LORD answered you?' and 'What has the LORD spoken?' Sermons
I. THE HONOR OF GOD IS BOUND UP WITH HIS WORD. 1. It expresses his character. A careful, gradual unfolding of himself in his attributes and personal relations. 2. It declares his will. (1) His Law; (2) his gospel; both of which express his purpose. The prophecies of God with his promises and appeals. 3. In its loftiest embodiment - Jesus Christ - it is identified with himself. (John 1:1.) II. HE WILL NOT SUFFER IT TO BE TREATED LIGHTLY. To do so would be to court contempt, if not to condone the offence. As a sign of his displeasure: 1. He will give the false prophets another message to deliver. This is said satirically (ver. 33); their circumstances will prove that the true message is not one of acceptance but of rejection. The whole nation will be thrust out of covenant relationship. 2. Special penalties will be inflicted upon particular offenders. (Ver. 34.) Handling the Word of God deceitfully will bring upon a man evident tokens of the Divine displeasure. 3. The word "burden itself will have a new and fearful significance. It was a spiritual offence to talk about burdens" so lightly. People to whom the true message of God had no awful impressiveness would be taught reverence and fear by that which he would inflict upon them. It would be a true "burden," not so readily got rid of (vers. 39, 40). - M. Because ye say this word, The burden of the Lord. Great part of the prophetical writings is occupied with denunciations of vengeance on the Jews, for their obstinacy, ingratitude, and perverseness. Hence the message which a prophet was commissioned to deliver was frequently and appropriately named "The burden of the Lord," as being heavy with woes about to fall on the impenitent. But it would appear that the Jews not only gave no heed to the messages which they received, but were accustomed to turn them into ridicule. They were in the habit of coming to the prophet, and asking him if there were any new burden from the Lord; using the word in such a way as to indicate contempt, or to mark that they thought it good material for a jest. In consequence of this, God expressly prohibited the use of the word "burden." He forbade any who should come to inquire of the prophet, to put the inquiry into the shape, "What is the burden of the Lord?" but required a more simple form of speech, "What hath the Lord answered? and, What hath the Lord spoken?" Very probably it appeared to the Jews quite an indifferent thing what word they used; and they may even have said, that as they had not invented the word, but had derived it from God Himself, they could not be much to blame in persisting in its use. But God viewed the disobedience in a wholly different light, and considered it deserving of most severe vengeance. Whatever had been the crime with which God had been charging the Jews, He could not have followed up the accusation with the denunciation of sterner punishment: "Behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of My presence." Now, this is our subject of discourse, the using a prohibited word drawing upon a nation the extreme vengeance of God. You must all be aware of the importance which in the Bible is attached to our words, and you may be disposed to wonder, if not to complain, that the utterances of the tongue should be made so indicative of character, and so influential on our portion for eternity. Our Saviour expressly declared, "By your words ye shall be justified, and by your words ye shall be condemned"; as though actions might be wholly put out of account, and words might determine our everlasting allotments. God gave Adam his vocabulary, as well as that fine intellectual equipment which might excogitate things worthy of being embodied in its magnificent expressions. We may fairly regard language, the power of expression, as the great distinction between man and the brute. Reason is often spoken of as constituting this distinction; but speech, itself equally an endowment from God, may more justly be regarded as separating the two. There is a much nearer approach to reason in the instinct which an animal often displays than there is to language in the inarticulate sounds which the animal utters. Wonderful power! that I can now stand in the midst of this assembly, and use the air which we breathe in conveying to every one the thoughts which are now crowding the hidden chambers of my own soul; that I can knock therewith at every man's conscience and at every man's heart — transfusing myself, as it were, into those impenetrable solitudes, filling them with the images that are passing to and fro in my own spirit, or causing kindred forms to rise or stir in hundreds that are around me. Every one condemns the prostitution of reason, because every one regards reason as a high and a palmy attribute, and therefore, when the intellect is unworthily employed, degraded to the ministering at the altars of scepticism or sensuality, there is an almost universal sentence of indignant reprobation; but language might be put before reason. It is reason walking abroad among the myriads of human kind; it is the soul, not in the secret laboratory, and not in its impalpable mysteriousness, but the soul amid the crowded scenes of life, formed and clothed, and submitting itself to the inspiration, and influencing the sentiments of a multitude. And if this be language, I know not why any one should be surprised that so great heinousness is attached to sins of the tongue. God "will not hold him guiltless that taketh His name in vain." It is grievous to think of God irreverently; the soul should be His sanctuary, and to profane Him there is to aggravate contempt of God, by offering it at the shrine which He reared for Himself; but it is yet more grievous to speak of Him irreverently. But now let us further point out to you, that the Jews were guilty of turning solemn things into ridicule; and this of itself might suffice in vindication of the severity of their sentence. It is quite evident that scoffing and sneering were quite common in Jerusalem, and that the word "burden" was contemptuously used in the way of ridicule or joke. The Jews did not invent the phrase, or devise for themselves the applying it to the messages which God sent through His prophets. God Himself calls some messages burdens — an appropriate title, which well defined their chief subject-matter, for vengeance was the great theme of the prophetic announcements. But such a use of the word burden gave occasion for wicked comments and remarks. It were very easy, if we may use the expression, to pun upon the word; and without any concern for the awful significance which God had attached to the phrase, the Jews diverted themselves with the sayings, and asked the prophets for burdens, that they might turn them into ridicule, or provoke laughter at their expense. Now, let us suppose that jesting with solemn things was the head and sport of the offence. Was, then, the offence trivial? We might judge that it were, if opinion were to be guided by the frequency with which a light thing is done. How often is a scriptural expression ludicrously used! How often is a text, a saying, quoted in some jocular sense, or in some absurd application! There could be no readier way of practically bringing the Bible into contempt, and weakening or destroying its influence upon men, than the making ludicrous applications of its statements, or using its expressions to give point to a joke, or force to a witticism. What helps your laughter will not long retain your reverence. Let not, therefore, the temptation of saying a good thing, or of giving a laughable turn to certain words, prevail on you to use Scripture irreverently: you will hereby harden yourselves more than you can calculate, and you will give an untold advantage to your spiritual adversaries. It is to sharpen all the arrows of the devil, to sharpen your wits on the Bible. Be jocular with what else you will; but revelation, with its statement of everlasting things, be ever serious and reverent with this. () Ye shall not say, "The burden of the Lord." But this was a phrase which the prophets themselves had used, and did use afterwards. They spoke of the burden of Babylon, Moab, Dumah, Egypt, &c. It was not, therefore, the expression itself, so much as the spirit in which these people repeated it, that was the offence. It might perhaps be partly in the way of jeering contempt, turning the office of the prophet to ridicule; representing it thus — "What is the burden this time? Let's hear it." They did show all this profane lightness sometimes. But probably it was with many of them a deeper, graver feeling. It was to many an expression of grievance in hostility to the will and dictates of God. "Well, you are here again, in the name of God! a most unwelcome sight you are; what is it you have now to say? Is it to be another solemn aggravated recital of our crimes? There seems to be a very careful register kept in heaven of our sins. We wonder our little failings should occupy such attention there. And you have a strange liking for your office of accuser. If it were something pleasant to be said to us you would not be so ready." Or, "Is it that God forbids us some one thing more of the few indulgences to our wills that are left us? We thought we had already a sufficient number of the 'Thou shalt not,' but a complete law is long in making!" Or, "Is it some additional load to our long list of duties? Already we cannot turn any way, but there is something for us to do we don't like." Or, "Is there some new threatening of judgment and vengeance?" Now, such a spirit of remonstrance against God is common in ancient time and to our own; frightful as the spirit may seem when it is expressed in plain terms. (). People David, Israelites, JeremiahPlaces Babylon, Egypt, Gomorrah, Jerusalem, Samaria, SodomTopics Lord's, Prophet, Spoken, ThusOutline 1. He prophesies a restoration of the scattered flock.
5. Christ shall rule and save them.
9. Against false prophets;
33. and mockers of the true prophets.
Dictionary of Bible Themes Jeremiah 23:33-40 1421 oracles Jeremiah 23:34-40 7774 prophets, false Library Jehovah Tsidkenu: the Lord Our Righteousness
Having introduced the doctrine of imputed righteousness, I proofed to map out my subject. First, by way of affirmation; we say of the text--it is so--Christ is the Lord or righteousness; secondly, I shall exhort you to do him homage; let us call him so: for this is the name whereby he shall be called; and thirdly, I shall appeal to your gratitude; let us wonder at the reigning grace, which has caused us to fulfill the promise, for have been sweetly compelled to call him the Lord our righteousness. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861Justification
'Being justified freely by his grace.' Rom 3:34. Q-xxxiii: WHAT IS JUSTIFICATION? A: It is an act of God's free grace, whereby he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by faith alone. Justification is the very hinge and pillar of Christianity. An error about justification is dangerous, like a defect in a foundation. Justification by Christ is a spring of the water of life. To have the poison of corrupt doctrine …
Thomas Watson—A Body of Divinity A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN …
John Bunyan—The Works of John Bunyan Volumes 1-3 A vision of Judgement and Cleansing
'And he shewed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. 2. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3. Now Joshua was clothed with filthy garments, and stood before the Angel. 4. And He answered and spake unto those that stood before Him, saying, Take away the filthy garments from him. And unto him He said, …
Alexander Maclaren—Expositions of Holy Scripture Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to …
J. W. McGarvey—The Four-Fold Gospel Conversion --Varied Phenomena or Experience.
We have spoken of the meaning of this term, inquired into the nature of the change, and noted its essential elements. We have also learned that there are some who do not need it because they are in a converted state, and that all who are not in such a state of Grace, do need conversion, regardless of anything that may or may not have taken place in the past. We inquire now as to the agencies or means by which this change is brought about. For it is a change which man can certainly not effect by his …
G. H. Gerberding—The Way of Salvation in the Lutheran Church The Trinity
Q-6. HOW MANY PERSONS ARE THERE IN THE GODHEAD? A: Three persons, yet but one God. 'There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.' I John 5:5. God is but one, yet are there three distinct persons subsisting in one Godhead. This is a sacred mystery, which the light within man could never have discovered. As the two natures in Christ, yet but one person, is a wonder; so three persons, yet but one Godhead. Here is a great deep, the Father …
Thomas Watson—A Body of Divinity The Nature of Spiritual Hunger
Blessed are they which do hunger and thirst after righteousness Matthew 5:6 We are now come to the fourth step of blessedness: Blessed are they that hunger'. The words fall into two parts: a duty implied; a promise annexed. A duty implied: Blessed are they that hunger'. Spiritual hunger is a blessed hunger. What is meant by hunger? Hunger is put for desire (Isaiah 26:9). Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most suitable and proportional …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 A vision of the King.
ONE of the most blessed occupations for the believer is the prayerful searching of God's holy Word to discover there new glories and fresh beauties of Him, who is altogether lovely. Shall we ever find out all which the written Word reveals of Himself and His worthiness? This wonderful theme can never be exhausted. The heart which is devoted to Him and longs through the presence and indwelling of the Holy Spirit to be closer to the Lord, to hear and know more of Himself, will always find something …
Arno Gaebelein—The Lord of Glory Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible Concerning Justification.
Concerning Justification. As many as resist not this light, but receive the same, it becomes in them an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God: by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so are we justified in the sight of God, according to the apostle's words; But ye are washed, but ye are sanctified, but ye are justified in …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity The Providence of God
Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom …
Thomas Watson—A Body of Divinity The Lord's Prayer.
(Jerusalem. Thursday Night.) ^D John XVII. ^d 1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see pp. 116, 440]; glorify thy Son, that the son may glorify thee: 2 even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. [The Son here prays for his glorification, viz.: resurrection, ascension, coronation, etc., …
J. W. McGarvey—The Four-Fold Gospel The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside …
Thomas Watson—A Body of Divinity Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy …
Arno Gaebelein—The Lord of Glory His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects …
A. C. Gaebelein—The Work Of Christ A Preliminary Discourse to Catechising
'If ye continue in the faith grounded and settled.' - Col 1:23. Intending next Lord's day to enter upon the work of catechising, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of religion. If ye continue in the faith grounded and settled.' I. It is the duty of Christians to be settled in the doctrine of faith. II. The best way for Christians to be settled is to be well grounded. I. It is the duty of Christians …
Thomas Watson—A Body of Divinity Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace. …
Thomas Watson—The Ten Commandments Its Instrument
"Being justified freely by His grace" (Rom. 3:24); "being now justified by His blood" (Rom. 5:9); "being now justified by faith" (Rom. 5:1). A full exposition of the doctrine of justification requires that each of these propositions should be interpreted in their Scriptural sense, and that they be combined together in their true relations as to form one harmonious whole. Unless these three propositions be carefully distinguished there is sure to be confusion; unless all the three are steadily borne …
Arthur W. Pink—The Doctrine of Justification An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," …
John Bunyan—The Works of John Bunyan Volumes 1-3 Links Jeremiah 23:37 NIV
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