Text -- Jeremiah 23:31-40 (NET)

23:31 I, the Lord, affirm that I am opposed to those prophets who are using their own tongues to declare, ‘The Lord declares….’ 23:32 I, the Lord, affirm that I am opposed to those prophets who dream up lies and report them. They are misleading my people with their reckless lies. I did not send them. I did not commission them. They are not helping these people at all. I, the Lord, affirm it!” 23:33 The Lord said to me, “Jeremiah, when one of these people, or a prophet, or a priest asks you, ‘What burdensome message do you have from the Lord?’ Tell them, ‘You are the burden, and I will cast you away. I, the Lord, affirm it! 23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.” I will punish both that person and his whole family.’” 23:35 So I, Jeremiah, tell you, “Each of you people should say to his friend or his relative, ‘How did the Lord answer? Or what did the Lord say?’ 23:36 You must no longer say that the Lord’s message is burdensome. For what is ‘burdensome’ really pertains to what a person himself says. You are misrepresenting the words of our God, the living God, the Lord who rules over all. 23:37 Each of you should merely ask the prophet, ‘What answer did the Lord give you? Or what did the Lord say?’ 23:38 But just suppose you continue to say, ‘The message of the Lord is burdensome.’ Here is what the Lord says will happen: ‘I sent word to you that you must not say, “The Lord’s message is burdensome.” But you used the words “The Lord’s message is burdensome” anyway. 23:39 So I will carry you far off and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight. 23:40 I will bring on you lasting shame and lasting disgrace which will never be forgotten!’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 23:31

That is, the Lord saith.

Wesley: Jer 23:33

The false prophets, and corrupt priests, would ordinarily mock the true prophets; and ask them what was the burden of the Lord.

Wesley: Jer 23:34

That is, that shall in derision say thus, mocking at my threatenings.

Wesley: Jer 23:34

I will not only punish him, but his whole family.

Wesley: Jer 23:35

I will have you speak more reverently of me and my prophets.

Wesley: Jer 23:36

Not in scorn and derision.

Wesley: Jer 23:36

These false and irreverent speeches which are in every man's mouth, shall be burdensome to them, shall bring down vengeance upon them.

Wesley: Jer 23:36

Because you have derided, the words of God, the living God.

Wesley: Jer 23:37

To my true prophet. You shall speak to them reverently.

Wesley: Jer 23:38

Because you go on in your scoffing.

JFB: Jer 23:31

Rather, "take" their tongue: a second class (compare Jer 23:30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say, He (Jehovah) saith: they bungle in the very formula instead of the usual "Jehovah saith," being only able to say "(He) saith."

JFB: Jer 23:32

Third class: inventors of lies: the climax, and worst of the three.

JFB: Jer 23:32

Wanton inventions (Zep 3:4).

JFB: Jer 23:32

That is, greatly injure.

JFB: Jer 23:33

Play on the double sense of the Hebrew: an oracle and a burden. They scoffingly ask, Has he got any new burden (burdensome oracle: for all his prophecies are disasters) to announce (Mal 1:1)? Jeremiah indignantly repeats their own question, Do you ask, What burden? This, then, it is, "I will forsake you." My word is burdensome in your eyes, and you long to be rid if it. You shall get your wish. There will be no more prophecy: I will forsake you, and that will be a far worse "burden" to you.

JFB: Jer 23:34

Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.

JFB: Jer 23:35

The result of My judgments shall be, ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a divine response or word. "What hath the LORD answered?"

JFB: Jer 23:36

As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word.

JFB: Jer 23:36

Not lifeless as their dumb idols, ever living so as to be able to punish.

JFB: Jer 23:39

Just retribution for their forgetting Him (Hos 4:6). But God cannot possibly forget His children (Isa 49:15). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [CALVIN]. Compare Jer 23:36 : "every man's word shall be his burden."

JFB: Jer 23:40

If we translate Jer 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.

Clarke: Jer 23:33

What is the burden of the Lord? - The word משא massa , here used, signifies burden, oracle, prophetic discourse; and is used by almost every prophet. But the persons in the text appear to have been mockers. "Where is this burden of the Lord?"- "What is the burden now?"To this insolent question the prophet answers in the following verses

Clarke: Jer 23:33

I will ever forsake you - I will punish the prophet, the priest and the people, that speak thus, Jer 23:34. Here are burdens.

Clarke: Jer 23:36

Every man’ s word shall be his burden - Ye say that all God’ s messages are burdens, and to you they shall be such: whereas, had you used them as you ought, they would have been blessings to you

Clarke: Jer 23:36

For ye have perverted the words of the living God - And thus have sinned against your own souls.

Clarke: Jer 23:39

I will utterly forget you, and I will forsake you and the city - Dr. Blayney translates: - I will both take you up altogether, and will cast you off together with the city. Ye are a burden to me: but I will take you up, and then cast you off. I will do with you as a man weary with his burden will do; cast it off his shoulders, and bear it no more.

Clarke: Jer 23:40

I will bring an everlasting reproach upon you - And this reproach of having rebelled against so good a God, and rejected so powerful a Savior, follows them to this day through all their dispersions, in every part of the habitable earth. The word of the Lord cannot fail.

Calvin: Jer 23:31

He adds, secondly, Behold, I am against the prophets, who mollify their own tongue Almost all interpreters take לקה , lekech, as signifying to render sweet or soft; and they understand that the false prophets are condemned, because they flattered the wicked for the sake of gain; for had they offended or exasperated them, they could not have attached them to themselves. They then think that to mollify their tongue means here that they used their tongue in speaking smooth and flattering things. But others give another explanation, — that they mollified their tongue because they polished their words in imitation of God’s servants, so that their speech was sweeter than honey. But as לקה , lekech, means to receive and to take, and sometimes to raise on high, and sometimes to carry, I see not why it should not be taken in its proper meaning. I certainly see no reason to turn its meaning to a metaphor, when it can be taken in its plain sense of raising their tongue; they elevated themselves, and in high terms boasted that the office of teaching had been committed to them, for we know how haughtily false teachers elevate themselves. Therefore the verse may be taken thus, that God would punish those impostors who raised their tongue, that is, who proudly boasted and boldly arrogated to themselves authority, as though they were messengers from heaven. ¹¹⁴

It afterwards follows, And they say, נאם , nam, he saith. We know that it was a common thing for all the prophets to add, נאם יהוה , nam Jeve, the saying of Jehovah, or the word of Jehovah, in order to shew that they said nothing but what they had received from above. And if we read this verse as connected together, we shall find true what I have said — that the verb לקה , lekech, does not mean the smoothness or adulation used, but, the lofty vaunting of the false teachers, who wished to be deemed the organs of the Holy Spirit, and assumed to themselves all the authority of God. For their elation was this, that they confidently boasted that God himself had spoken, and said that it was the word; and they did this, that whatever they prattled might appear indisputed, though it was sufficiently evident that they falsely pretended the name of God.

Calvin: Jer 23:32

He adds, thirdly, Behold, I am against those who prophesy dreams of falsehood It was indeed necessary to say here, that though the false teachers arrogated to themselves what alone belonged to the servants of God, they were yet mendacious. He afterwards adds, They narrate them, and cause my people to err by their falsehoods and their levity The meaning is, that however proudly they might, have pretended the name of prophets, they were yet impostors, who deceived the people by narrating to them their false dreams. The word dream is taken here in a good sense, but the word added to it, shews that they boasted of dreams which were only their own; and this is again confirmed when Jeremiah says, that they deceived the people by their falsehoods; and he adds, by their levity, ¹¹⁵ which some render “flattery.” I doubt not but that it means their inventions, which were vain, because they proceeded only from vain presumption.

He adds, Though I sent them not nor commanded them This negation ought especially to be noticed; for God shews how we are to form a judgment, when a question is raised respecting true and false teachers. Whatever, therefore, is without God’s command is like the wind, and will of itself vanish away. There is, then, no solidity in anything but in God’s command. Hence it follows, that all those who speak according to their own fancies are mendacious, and that whatever they bring forward has no weight in it; for God sets these two things in opposition the one to the other; on the one side are falsehood and levity, and on the other, his command and his call. It hence follows, that no one, except he simply obeys God and faithfully declares what he has received from him, can be of any account; for his whole weight is lighter than a feather, and all his apparent wisdom is falsehood.

At last he says, that they would not profit his people In which words he warns the people to shun them as the plague. But we see how the world indulges itself in this respect; for they who are drowsy seek to absolve themselves on the plea of ignorance, and throw the blame on their pastors, as though they were themselves beyond the reach of danger. But the Lord here reminded the people, that the teachers whom they received were pestilent; though for another reason he testified that they were useless, and that in order that he might shake off the vain confidence of the Jews, who were wont to set up this shield against all God’s threatenings, that their false teachers promised them wonderful things. It follows, —

Calvin: Jer 23:33

It appears sufficiently evident from this passage, — that the contumacy of the Jews was so great, that they sought from every quarter some excuse for their insensibility, as though they could with impunity despise God when they rejected his word. For the devil by his artifice fascinates the reprobate, when he renders God’s word either hateful or contemptible; and whenever he can exasperate their minds, so that they hear not God’s word except with disdain and bitterness, he gains fully his object. The Jews, then, were led into such a state of mind, that they regarded God’s word with hatred; and they were thus alienated from all docility and from every care for religion. In short, the prophets, as it is well known, everywhere employ the word משא , mesha, which means a burden.

Now, a burden means a prophecy, which terrifies the despisers of God by threatening them with vengeance. As, then, their minds were exasperated, they called through hatred the word of God a burden, and used it as a proverbial saying, “It is a burden, a burden.” They ought to have been moved by God’s threatenings, and to have trembled on hearing that he was angry with them. The word burden, then, ought to have humbled them; but, on the contrary, they became exasperated, first, through haughtiness, then through an indomitable contumacy, and thirdly, they kindled into rage. We hence see how the expression arose, that the prophets called their prophecies burdens. God now severely condemns this fury, because they hesitated not thus openly to shew their insolence. It was surely a most shameful thing, that the word of God should be thus called in disdain and contempt, in the ways and streets; for they thus acted disdainfully and insolently against God; for it was the same as though they treated his word with open contempt. It was then no wonder that he reproved this fury with so much vehemence, by saying, But if this people ask thee, What is the burden of Jehovah?

This manner of asking was altogether derisive, when they said to Jeremiah and to other servants of God, “What is the burden?” that is, “What dost thou bring to us, what trouble is to come on us?” They thus not only spoke contemptuously of God’s word, but, as though this wickedness was not sufficient, they became, as I have said, irritated and exasperated. If, then, they ask thee, What is the burden? And he speaks not only of the common people, but of the very prophets and priests.

We hence learn how great a contempt for God then prevailed, so that there was no integrity either in the priestly or the prophetic order. It is indeed wonderful with what impudence they dared to boast themselves to be God’s servants, while they spoke with so much insolence! But the same thing happens in the world in our day; for we see that the ministers of Satan in no other way hold the world under their power, than by alluring the minds of the ungodly; and at the same time they cause God’s word to be hated, and say that it brings not only troubles, but also torments. Since, then, these unprincipled men, who thus lead with hatred and disdain the true doctrine, occupy pulpits, we need not wonder that the same evil prevailed in the ancient Church.

It follows: If a prophet or a priest ask thee, What is the burden of Jehovah? thou shalt say to them, What burden? I will forsake thee, saith Jehovah. This was a most grievous threatening, but it has not been well considered and rightly understood; for interpreters have overlooked the implied contrast between the presence and the absence of God. Nothing could have been more acceptable to the Jews than God’s silence. And yet in no other way does he more clearly show that he is a Father to us, caring for our salvation, than by familiarly addressing us. Whenever, then, the prophetic word is announced, we have a sure and a clear evidence of God’s presence, as though he wished to be connected with us. But when the ungodly not only reject so remarkable a benefit, but also furiously repel, as far as they can, such a favor, they desire and seek the absence of God. Therefore God says, “Ye cannot bear my word, by which symbol I shew that I am present with you; I will forsake you;” that is, “I will no longer endure this indignity, but I will depart from you; there shall be hereafter no prophecy.” ¹¹⁶

At the first view this was not deemed grievous to the Jews; for as I have said, the ungodly desire nothing more than that God should be silent, and they thought that they had gained their greatest happiness, when with consciences lulled to sleep they indulged themselves in their filth. It was then their chief wish that God should depart from them. But yet there was nothing more to be dreaded. The Prophet then shews here that they were extremely infatuated and wholly fascinated by the devil, for they could desire nothing more dreadful than that God should depart from them; as though he had said, “My word is a weariness to you, and I in my turn will now avenge myself, for I am weary of forbearing you, when I see that you can by no means be healed; and as I have been hitherto assiduous in instructing you, and have found you unteachable, I will now in my turn leave you.” It follows, —

Calvin: Jer 23:34

Prophecy might indeed have been called a burden, when anything sad was announced; but it might also have been so called, when men were aroused to fear God, or when they were exhorted to repent. But God has a reference here to that wicked impiety, when men dared in ridicule to call any prophecy a burden. And hence it appears, that they were all so given up to their sins, that the very name of God’s judgment was hated by them. We now then perceive the Prophet’s meaning when he said, that God would punish all those who called his word a burden; for the Prophets themselves were wont to speak thus; and we find that Jeremiah in many places used this word. He does not then speak here generally, but points out, as by the finger, a vice which prevailed; for the Jews had so hardened themselves in hatred to sound doctrine, that they said, “He! these Prophets do nothing but terrify us by threatenings and by denouncing ruin on us; and what will be the end of all this?” God says, that he would take punishment on all who thus spoke and on all their families. It hence appears how much he abominated this blasphemy; and hence also we see how precious to God is the honor of his word; for it is not of every kind of sin that God speaks when he extends his vengeance to posterity. It is the same thing as though Jeremiah had said, “It is altogether intolerable, when men became irritated and exasperated against God’s word.” And yet this evil is not an evil of one age only. We see that the Israelites ever complained of God’s rigor; hence that saying,

“The ways of the Lord are not tortuous, but rather your ways, O house of Israel.”
(Eze 18:25.)

And here we must notice the wickedness of the human mind; for God, as it has been before stated, has nothing else in view by calling us to himself, but to make us partakers of eternal life and salvation. It is then God’s design to receive us for the purpose or saving us; this is the end intended by, all the prophets; and hence the Prophet called before the word of God wheat; but what is done by men? They despise this favor; and not only so, but turn food into poison and cease not to provoke God’s wrath. He was, therefore, constrained to threaten them. When he finds us teachable, he allures us to himself even with paternal kindness. But when we provoke him to wrath, we in a manner force him to put on another character, according to what he says, that he will be refractory towards the refractory. (Psa 18:26.) Yet we complain when God deals rigidly with us. We cease not to carry on war with him; but when he restrains and checks our insolence, we immediately expostulate with him, as though he were too severe and his word offended us. Whence is this offense? even from our obstinate wickedness. Were men to put an end to their sinful course, the Lord would change his manner of dealing with them, and gently treat them and foster them as chickens under his wings; but this they suffer not; nay, they reject such a treatment as much as they can. Hence it is, that they abhor the name of God and his word. What then is the excuse for the complaint, when they say that God is too rigorous, as though his word were a burden? There is none; for they are themselves refractory against God, and thus his word becomes a hammer to break their heads, to shatter and destroy them. We now see the reason why God not only declares that he was angry with these ungodly despisers of his word, but also denounces the same vengeance on their posterity. ¹¹⁷

Calvin: Jer 23:35

Here the Prophet explains himself more clearly; he shews why God would not have his word to be called a burden. Why so? because they in a manner closed the way, so that they derived no benefit from God’s word, while they regarded it with disdain and hatred; for the word burden was an obstacle, so that they gave no access to God, nor opened their ears to hear his word. God then bids them to come with empty and sincere hearts; for it is a real preparation for a teachable spirit, when we acknowledge that we ought to believe in God’s word, and also when we are not possessed by a perverse feeling which forms a prejudice and in a manner holds us bound, so that we are not free to form a right judgment.

The import of the passage then is this, that the Jews, renouncing their blasphemies, were to prepare themselves reverently to hear God’s word, for hearing is due to God; and then that this word was to be heard with sincere hearts, so that no weariness, nor pride, nor hatred, nor any depraved feeling, might hinder his word from being believed and reverently heard by all. This then is what the Prophet means when he says, “Ye shall hereafter change your impious expression, and shall say, What has Jehovah answered? what has Jehovah spoken?” That is, they shall not themselves close the door, but willingly come to the school of God, being meek and teachable, so that nothing would hinder them from rendering honor to God and from embracing his word, that they might be terrified by his threatenings, and that being allured by his promises they might devote themselves wholly to him.

Calvin: Jer 23:36

Jeremiah goes on with the same subject, that every one ought calmly and meekly to hear God speaking, he said, as we saw yesterday, that the prophets were to be asked as to what God had spoken and what he had answered; he thereby intimated that there must be docility, in order that God’s word may obtain credit, authority, and favor among us. He again repeats, that the word burden could not be endured by God; for, as we explained yesterday, this word was used commonly by the Jews as expressive of hatred or disdain, being as they were unwilling to receive sound doctrine.

In forbidding them to mention the word burden, it was the same thing as though he had said, “Let not this form of speaking be any longer in use among you.” He then adds, For to every one his word shall be his burden. By these words he shews that what is bitter in prophecies is as it were accidental; for God has nothing else in view in addressing men, but to call them to salvation. The word of God then in itself ought to be deemed sweet and delightful. Whence then is this bitterness and hatred towards it? even from the wickedness of men alone. As when a sick person, eating the most wholesome food finds it turned into poison, the cause being in himself; so it is with us, it is our own fault that the word of God becomes a burden. It was, moreover, the Prophet’s design to shew that the Jews had no reason to complain that prophecies were grievous to them, and always announced some trouble; for God wishes to address men with lenity and kindness, but he is forced by their wickedness to deal sharply with them. The Prophet seems, however, to go still farther, as though he had said, “Though prophecies should cease, yet every one shall be a prophet to himself; for as they murmur against God, and cannot bear his judgment, however silent God’s ministers may be, they will yet afford a sufficient cause for condemnation, who dare thus to rise up against God.”

We now see the design of the Prophet in saying, Ye shall no more mention the burden of Jehovah; that is, “This shameful proverb, which brands God’s word with disgrace, shall no more be used by you; this wicked practice shall cease, for else to every one of you; his word shall be a burden;” so the causal particle כי , ki, is to be rendered. But if another sense be preferred, I feel no objection, that is, that they ought to have considered the reason why God did not deal more mildly with them; which was, because they were of a perverse disposition, and thus they refused the paternal kindness which he was prepared to shew, provided they received it. ¹¹⁸

This passage is entitled to special notice, for we see how the greater part cannot bear threatenings and terrors when announced to them. Hence they entertain contempt and hatred towards heavenly doctrine; and yet none consider why God so often threatens and terrifies them in his word. For if men ceased to sin, God would cease to contend with them; but when they continually provoke him, is he to be silent? and further, are his prophets to suffer everything just to be violated, and God himself to be despised? Let us then know that the fault is in us when God seems to deal rigidly with us, for we do not allow him to use such a paternal language as he always would, were it not that we put a hinderance in the way.

The Prophet also adds, For ye have corrupted the words of the living God, of Jehovah of hosts our God So ought the words to be rendered. Here he justly accuses them, that they perverted the words of God, and in two ways, because they constrained God by their wickedness to speak otherwise than he wished, and also, because they were preposterous interpreters of his dealings. For though God may severely chastise us, yet it is our duty to receive his reproofs with a meek spirit, as they are necessary for us; but when we murmur and become refractory, we pervert the word of God. We hence see that the word of God is not only perverted in one way, but when we furiously oppose him, we prevent him to deal gently and kindly with us; and we do the same when we submit not to his reproofs, but rage against him whenever he summons us to judgment. And as their wantonness was in this instance so great, the Prophet here sets up against them in express terms the power of God.

He says first, that he is the living God; and by this term he reminded them that the ungodly, who vomited thus their blasphemies against him, would not go unpunished; “See,” he says, “with whom ye have to do; for you contend with the living God; this audacity will rebound on your own heads; ye then carry on a fatal war.” He, secondly, adds, that he is Jehovah of hosts; by which expression he again shews his power. And, thirdly, he says, that he is the God of that people; as though he had said, that not only their impiety was madness in daring to contend with God, but that it was also connected with ingratitude; for God had adopted them as his people, and had promised to be their God.

We now then see the design of the Prophet; he first warned them not to entertain hatred in their hearts to prophetic doctrine; secondly, he shewed that the whole fault was in themselves, as they constrained God to deal severely with them; and further, that they perverted the word of God, being false interpreters of it, and closing the door against his kindness when he invited all the pious and the teachable; and lastly, he exalts God’s power and commends his goodness, that he might thus aggravate the sin of the people in daring to carry on war with God himself, and in despising the favor conferred on them. It follows, —

Calvin: Jer 23:37

He repeats what we noticed yesterday, and almost in the same words. The meaning is, that if we desire to profit in God’s school, we must beware lest our minds be preoccupied by any corrupt feeling. For whence is it that God’s word is not savored by us, or excites in us a bitter spirit? even because we are infected by some sinful lust or passion which wholly corrupts our judgment. God then would have us to come to him free from every vicious disposition, and to be so teachable as to inquire only what he teaches, what he may answer to us; for whosoever becomes thus disentangled and free, will doubtless find the prophetic doctrine to be for his benefit. There is then but one cause why God’s word does not profit us, but on the contrary is injurious and fatal to us, and that is, because we seek not what God speaks, that is, because we are not teachable, nor come to learn, but either sloth, or contempt, or ingratitude, or perverseness, or something of this kind, bears rule in us.

Now he says here, that the prophets ought to be asked as to what God speaks, or as to what he may answer ¹¹⁹ In these words he exculpates God’s faithful servants; for if a hearer is ready to obey, he will find from a faithful teacher what may justly please and do him good. In short he shews that there is nothing wrong in the prophets when their doctrine does not please us, but that this happens because we do not regard what Jeremiah here reminds us of, that we ought to hear God that we may learn, and that we may obey his voice. It follows, —

Calvin: Jer 23:38

Here the Prophet confirms what he had said, for God might have seemed to be too indignant, having been so grievously offended at one short expression. The Jews had borrowed from the prophets themselves, when they called prophecies burdens, as we have already said, and as we find in many places. Now as the lubricity of language is great, though the Jews might have done wrong as to one word, it might yet have appeared an insufficient reason for the punishment which God threatened to inflict. But the Prophet here shews that God was justly angry with them, for he had sent to them, and often warned them not to use this form of speaking, which was a manifest evidence of their impiety. As then they had thus disregarded God and his warnings, was it an excusable mistake? In short, Jeremiah shews that they had not erred inconsiderately, as it often happens as to those who speak rashly and thoughtlessly, but that this perverted way of speaking proceeded from determined wickedness, from a wish to affix some mark of disgrace to God’s word; and thus they acted in disdain towards God himself. This then is the import of the words.

Calvin: Jer 23:39

If ye shall say, even when I warn you not to speak in this manner; if then ye persevere in this obstinacy, Behold I, etc.; God here declares that he would take vengeance. As to this sentence, most interpreters derive the verb from נשה , nushe, making ה , he, the final letter; but I doubt the correctness of this; yet if this explanation be adopted, we must still hold that the Prophet alludes to the verb, to take away, which immediately follows. But I am disposed to take another view, that God would by removing remove them. It must be noticed that the word משא , mesha, which has often been mentioned, comes from the same root; משא , mesha, a burden, is derived from נשא , nusha, to remove or take away. As therefore this proverb was commonly used, that prophetic doctrine ever brought some burden and trouble, God answers, “I will take you away;” that is, “ye shall find by experience how grievous and burdensome your wickedness is to me, it shall rebound on your heads; ye have burdened and treated with indignity my word, and I will treat you with indignity,” but in what manner? I will take you away even by taking you away. If any one approves more of the sense of forgetting, let him follow his own judgment; but that explanation appears to me unmeaning, “I will forget you,” except נשא , nusha, be taken in the second place as signifying to take away. “I will forget you, that I may take you away.” ¹²⁰

He adds, And I will pluck you up; which some render, “I will forsake you,” but they seem not to understand what the Prophet intended; for he declares something more grievous and more dreadful than before, when he says, I will pluck you up; and yet this sense does not satisfy me. The verb נטש , nuthash, means to extend, and metaphorically to cast far off; and casting off or away seems to suit the passage best. God then would not only remove or take away the Jews from their own place, but would also cast them far off into distant countries. He thus denounces on them an exile, by which they were to be driven as it were into another world. For had they dwelt in the neighborhood, it would have been more tolerable to them, but as they were to be driven away, as by a violent storm to the farthest and remotest regions, it was much more grievous.

He afterwards says, And the city also which I gave to you and to your fathers The verbs, to cast away and to pluck up, do not well suit stones; but as to the sense, it may rightly be said that God would take away the city with its inhabitants, as though they were driven away by the wind. And this was added designedly, for the Jews relying on this promise, “This is my rest for ever, here will I dwell,” thought it impossible that the sanctuary of God would ever be destroyed. As then this vain confidence deceived them, that the city which God had chosen as his habitation would stand always, the Prophet expressly adds that the city itself would perish.

And it is also added, that it was given to them and their fathers He anticipates all objections, and shakes off from the Jews the vain hope by which they were inebriated, even that the city was given perpetually to them, and that God resided there to defend them; “This donation,” he says, “will not keep you nor the city itself from destruction.” He adds, From my presence; for it was customary for them to pretend God’s name, when they sought to harden their hearts against the threatenings of the prophets; but God here answers them and says, from my presence; as though he had said, “In vain do ye harbor the thought respecting the perpetuity of the city and the Temple; for this depends on my will and good pleasure. As ye then stand or fall as it seems right to me, I now declare that ye shall be ejected and wholly removed from my presence.” It follows, —

Calvin: Jer 23:40

What is here contained is, that though the Jews justly gloried for a time in being the peculiar people of God, yet this would avail them nothing, as they had divested themselves of that honor in which they had excelled, by the abnegation of true religion. Here then the Prophet strips the Jews of that foolish boasting with which they were inflated when they said that they were the people of God, and threatens that God having taken away their glory would make them lie under perpetual shame.

We at the same time know, that such threatenings are to be restricted as to time, they extend only to the coming of Christ; for the Church of God could not have been doomed to eternal reproach. But as to hypocrites, as there was no repentance, so they never obtained pardon; but God delivered his own from eternal reproach when Christ the Redeemer appeared; yet these words are to be understood as rightly addressed to the ungodly despisers of God. Now follows, —

TSK: Jer 23:31

use : or, smooth, Isa 30:10; Mic 2:11

He : Jer 23:17; 2Ch 18:5, 2Ch 18:10-12, 2Ch 18:19-21

TSK: Jer 23:32

to err : Jer 23:16, Jer 27:14-22, Jer 28:15-17, Jer 29:21-23, Jer 29:31; Deut. 13:1-18, Deu 18:20; Isa 3:12; Eze 13:7-18; Zec 13:2, Zec 13:3; Rev 19:20

and by : Zep 3:4; 2Co 1:17

therefore : Jer 23:22, Jer 7:8; Lam 2:14; Mat 15:14

TSK: Jer 23:33

What : Jer 17:15, Jer 20:7, Jer 20:8; Isa 13:1, Isa 14:28; Nah 1:1; Hab 1:1; Mal 1:1

I : Jer 23:39, Jer 23:40, Jer 12:7; Deu 31:17, Deu 31:18, Deu 32:19, Deu 32:20; 2Ch 15:2; Psa 78:59, Psa 78:60; Hos 9:12

TSK: Jer 23:34

punish : Heb. visit upon, Jer 23:2

TSK: Jer 23:35

Jer 31:34; Heb 8:11

TSK: Jer 23:36

for every : Psa 12:3, Psa 64:8, Psa 120:3, Psa 149:9; Pro 17:20; Isa 3:8; Mat 12:36; Luk 19:22; 2Pe 2:17, 2Pe 2:18; Jud 1:15, Jud 1:16

for ye : Isa 28:13, Isa 28:14, Isa 28:22; Gal 1:7-9, Gal 6:5; 2Pe 3:16

of the : Jer 10:10; Deu 5:26; 1Sa 17:26, 1Sa 17:36; 2Ki 19:4; Act 14:15; 1Th 1:9

TSK: Jer 23:38

ye say : 2Ch 11:13, 2Ch 11:14

TSK: Jer 23:39

even I : Gen 6:17; Lev 26:28; Deu 32:39; Isa 48:15, Isa 51:12; Eze 5:8, Eze 6:3; Eze 34:11, Eze 34:20; Pro 13:13; Hos 4:6, Hos 5:14

and I : Jer 23:33, Jer 32:28-35, Jer 35:17, Jer 36:31; Lam 5:20; Eze 8:18, Eze 9:6; Hos 9:12-17

cast : Jer 52:3; Psa 51:11; Mat 25:41; 2Th 1:9

TSK: Jer 23:40

Jer 20:11, Jer 24:9, Jer 42:18, Jer 44:8-12; Deu 28:37; Eze 5:14, Eze 5:15; Dan 9:16, Dan 12:2; Hos 4:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 23:31

That use their tongues - literally, that take their tongues. Their second characteristic. They have no message from God, but they take their tongues, their only implement, and say, He saith, using the solemn formula by which Yahweh affirms the truth of His words. Solemn asseverations seemed to give reality to their emptiness.

Barnes: Jer 23:32

The third characteristic. See Jer 23:25.

Lightness - Vain, empty, talk.

Barnes: Jer 23:33

Burden - Here a prophecy, either

(1) as being something weighty: or

(2) a something said aloud.

Isaiah brought the word into general use: Jeremiah never used it, though his predictions were all of impending evil. The false prophets, however, applied it in derision to Jeremiah’ s prophecies, playing upon its double sense, and so turning solemn realities into mockery (see Jer 23:34).

What burden? - Or, according to another reading, Ye are the burden.

I will even forsake you - Rather, and I will cast you away. From the idea of a burden the thought naturally arises of refusing to bear it, and throwing it off.

Barnes: Jer 23:35

The proper words for prophecy. It is to be called an answer when the people have come to inquire of Yahweh: but His word when it is sent unasked.

Barnes: Jer 23:36

Every man’ s word ... - Rather, every man’ s burden shall be his word; i. e., his mocking use of the word "burden"shall weigh him down and crush him.

Perverted - i. e., put into a ridiculous light.

Barnes: Jer 23:38

Since - Or, But if ye say.

Barnes: Jer 23:39

Translate, "Therefore, behold, I will even take you up (or will burden you), and I will cast you, and the city which I gave you and your fathers, out of my presence."

Poole: Jer 23:31

Some think the Hebrew words were more properly translated smooth their tongues : see the English Annotations. But the next words seem to assure us that the crime for which God here by the prophet reflecteth upon the false prophets, was not so much their flattering people, and speaking to them such smooth things as pleased them, as their entitling of God to their lies, saying,

He that is, the Lord,

saith So it may be, though the word might be translated smooth, yet it is her, better translated use.

Poole: Jer 23:32

False dreams that is, false things under the notion of things which I have revealed unto them in their sleep. By lightness here some understand volubility and smoothness of tongue and speech; others, lasciviousness; others, levity and inconstancy: the last seemeth most probably the sense.

I sent them not ( saith God.) therefore they shall not profit. None can expect God’ s blessing upon their ministry that are not called and sent of God into the ministry.

Poole: Jer 23:33

The true prophets, to let the people know how little pleasing it was to them to be the messengers of God’ s threatenings, to denounce his judgments, usually thus began their prophecies of that nature, calling them

the burden of the Lord as may be seen, Isa 13:1 15:1 22:1 Hab 1:1 Zec 9:1 Mal 1:1 . The profane people, and false prophets, and corrupt priests, not loving to hear their doom, would ordinarily mock at the true prophets; and in derision ask them what was the burden of the Lord ? what in news they had for them next? God bids the prophet tell them that God would forsake them, either as to the Spirit of prophecy, they should have no more prophets, or (which is more probable) as to his special providence, by which he had watched over, protected, and hitherto defended them; a burden heavy enough, Hos 9:12 .

Poole: Jer 23:34

That is, that shall in derision say thus, mocking at my threatenings and judgments. I will not only punish him, but his whole family.

Poole: Jer 23:35

I will have you speak more reverently of me and my word to my prophets.

Poole: Jer 23:36

The burden of the Lord shall ye mention no more not in scorn and derision, as not believing there were any such judgments as they threaten; nor hardly, as if I sent yon no other messages but burdens. These false and irreverent speeches, which are in every man’ s mouth, shall be burdensome to them, being such as shall bring down Divine vengeance upon them; because you have derided or misinterpreted the words of God, the living God ; the sin of which is the more aggravated against you, because he is the living, mighty God, and because he hath been our God.

Poole: Jer 23:37

Thus shalt thou say to the prophet to my true prophet. You shall speak to them reverently, and as becometh you.

Poole: Jer 23:38

Because you go on in your scoffing and deriding my word and my prophets; and that when I have expressly forbidden you those profane speeches, or that deriding form of speech; adding further contempt to your former profaneness.

Poole: Jer 23:39

I will forget you as to my affection, and that is more than if all your friends forgot you. There is a great emphasis in the doubling of the pronoun,

I, even I. I will forsake you as to the presence of my special gracious providence. And do not flatter yourselves that I will not do it, because of your fathers, or because I gave this city to your fathers, for that very city I will withdraw my special providence from, and that land, which heretofore was called the land which the Lord thy God careth for, upon which the eyes of the Lord are always , from the beginning of the year even to the end of the year, Deu 11:12 . And I will cast both city and people out of my gracious presence; so as I will no longer do them good as I have done.

Poole: Jer 23:40

And you shall be a reproach, and that not for a few days, but for ever; and a penal shame, which neither you nor those that see or hear of it shall forget. See such expressions Jer 20:11 .

Haydock: Jer 23:31

Use. Hebrew also, "sharpen, or render smooth," and insinuating, Psalm xlix. 16. (Calmet)

Haydock: Jer 23:32

Wonders. Protestants, "lightness." Septuagint, "frauds," or pretended miracles. (Haydock) ---

False prophets cannot work true miracles: but it is more difficult to distinguish these than the former mark of being lawfully sent, ver. 21. (Worthington)

Haydock: Jer 23:33

Burden, Massa, (Haydock) denotes a weight, or sometimes a prediction. (Calmet)

Haydock: Jer 23:34

Burden of the Lord. This expression is here rejected and disallowed, at least for those times: because it was then used in mockery and contempt by the false prophets, and unbelieving people, who ridiculed the repeated threats of Jeremias under the name of his burdens. (Challoner)

Haydock: Jer 23:35

Answered. I will make you alter your language by chastisements.

Haydock: Jer 23:39

Take. Hebrew of the Masorets, (Calmet) "I, even I, will utterly forget (Protestants; Haydock) or abandon you." (Chaldean) But the sense of the Septuagint and Vulgate seems preferable. (Calmet)

Gill: Jer 23:31

Behold, I am against the prophets, saith the Lord,.... Not another sort of prophets distinct from the former, or those that follow; but the same under another character, and against whom he was, and set his face on another occasion;

that use their tongues; at their pleasure, their lips being their own. So the Targum,

"who prophesy according to the will of their own hearts;''

talk in a haughty and insolent manner, speaking bold and daring things of the divine Being; or in a boasting bragging manner, extolling themselves, and speaking highly in their own commendations; or rather in a flattering way to the people: so some read it, by a transposition of a radical letter ^r, "that smooth their tongues", as Kimchi; or speak smooth things with their tongues, to please the people:

and say, he saith; that is, "the Lord", as the Vulgate Latin and Syriac versions express it; that so they, night be the more easily believed by the people; but this was highly provoking to God, to father their lies and falsehoods upon him.

Gill: Jer 23:32

Behold, I am against them that prophesy false dreams, saith the Lord,.... And not true ones, such as the Lord spoke in to his prophets, and which they communicated from him to his people; see Num 12:6;

and do tell them, and cause my people to err by their lies, and by their lightness; by the false doctrines and prophecies which they delivered, and by their loose and disorderly lives which they led; so that they debauched the principles of the people by the former, and their practices by the latter. Kimchi interprets the word translated "lightness" of lightness of their knowledge; as if it was through the shallowness of their judgments, and want of capacity in teaching, that the people were made to err by their false doctrines. The Targum interprets it of their temerity or rashness; and Schultens ^s, from the use of the word in the Arabic language, explains it of their pride and false glorying;

yet I sent them not, nor commanded them; wherefore they lied, and acted a vainglorious part, when they pretended they were sent by him, and had their orders from him what they should say; see Jer 23:21;

therefore they shall not profit this people at all, saith the Lord; so far from it, that they did them a great deal of hurt by their lies and flatteries; seducing them from the ways and worship of God, and leading them on in such as would issue in their destruction, and did.

Gill: Jer 23:33

And when this people, or a prophet, or a priest, shall ask thee,.... Any of the people, who were grown very profane; or any of the false prophets, who encouraged them in their irreligion and impiety; or any of the priests, who were in combination with them against the true prophets of the Lord; when any of these, in a scoffing jeering manner, should ask the Prophet Jeremiah,

saying, what is the burden of the Lord? or prophesy in the name of the Lord, as the Targum; and because some of the prophecies are called "burdens", see Isa 13:1; hence, by way of derision, they called every one so; and because many of these, though not all, were predictions of judgments and calamities that were to come on men; therefore they accounted all that the true prophets brought from the Lord as such, and sneering asked, what bad news do you bring now? what calamities are now to befall us? as if he was always a bringer of evil tidings;

thou shalt then say unto them, what burden? making as if he was ignorant of what they meant; or rather as expressing indignation and resentment at the question; do you ask me such a question? I will tell you what it is, as follows: though the words may be rendered without an interrogation, "thou shalt then say unto them, that which is a burden" ^t; which will fall heavy upon them, and be a burden unto them, and sink them down into ruin and destruction;

I will even forsake you, saith the Lord; so that they should have no more of his presence among them, or of prophecy with them, or of his protection of them.

Gill: Jer 23:34

And as for the prophet, and the priest, and the people,.... Be they one or the other, or all of them; no regard will be had to their character and office, rank and dignity:

that shall say, the burden of the Lord; using that phrase in a bantering and ludicrous manner:

I will even punish that man and his house; not only he, but his family, shall suffer for it. This shows how much it is resented by the Lord, and what a dangerous thing it is to lampoon the word of God, to make a jest of Scripture phrases, or to joke with them; this is foolish jesting, which is not convenient, yea, impious and abominable. It is also hard jesting with edge tools.

Gill: Jer 23:35

Thus shall ye say everyone to his neighbour, and everyone to his brother,.... When conferring about religious things, and the word of God in particular; when any inquiry is made of another, whether any message from the Lord by his prophets? or what is it? that it should not be put in such deriding and calumniating words, "what is the burden of the Lord?" but in more decent and becoming language, thus,

what hath the Lord answered? and what hath the Lord spoken? they might lawfully and laudably inquire of the prophet what answer he had received from the Lord, and what it was that he had said to him, provided they were serious in it, and asked with meekness and fear: the word of God should be reverently spoken of, and attended to.

Gill: Jer 23:36

And the burden of the Lord shall be mentioned no more,.... Or the word of the Lord under that name, speaking of it in a ludicrous and scoffing manner:

for every man's word shall be his burden; every flout, scoff, and jeer of his, at the word of God, shall fall heavily upon him, with weight upon his conscience, and press him with guilt to the lowest hell; or, however, a heavy punishment for his sin shall light upon him: or, as the words may be rendered, "for his word is a burden to everyone" ^u; that is, the word of the Lord is reckoned by everyone a burden; and with them a burden and the word of the Lord are synonymous terms; which ought not to be, and was offensive to the Lord; and therefore he forbids the use of such a phrase, and threatens to punish for it;

for ye have perverted the words of the living God, of the Lord of hosts, our God; derided them, and put a wrong sense upon them; and which is aggravated by their being the words of "the living God", who is the true God and his words true; and he lives and is able to resent and punish any ill usage of him, and ill treatment of his words; and not the oracles of lifeless idols: and they are the words of "the Lord of hosts", of all armies above and below, and so was able to make them good: and besides, they were the words of "our God", the God of Israel; who had in all ages kept his covenant with them, performed his promises to them, and had done great and good things for them.

Gill: Jer 23:37

Thus shall thou say to the prophet,.... To Jeremiah, or any true prophet of the Lord; after the following manner should everyone address him, that made any inquiry of the will of the Lord by him:

what hath the Lord answered thee? and what hath the Lord spoken? this is repeated from Jer 23:35; for the confirmation of it, and for the direction of the people, and to show how much the Lord approved of such a way of behaving towards his prophet, and himself by him.

Gill: Jer 23:38

But since ye say, the burden of the Lord,.... Seeing, notwithstanding all prohibitions of it, and directions to the contrary, they still persisted to call prophecy by this name, and that in a jocose and bantering way, and asked for it, and what it was, in a scoffing manner:

therefore thus saith the Lord, because you say this word, the burden of the Lord; will continue to use it, though so displeasing to me:

and I have sent unto you, saying, ye shall not say, the burden of the Lord; and therefore could not plead ignorance of his will, or excuse themselves, by saying they would have avoided it, had they known it was disagreeable to him: this was an aggravation of their impiety, that they should obstinately persist in it, after he had remonstrated against it by his messages to them.

Gill: Jer 23:39

Therefore, behold, I, even I, will utterly forget you,.... That is, so behave towards them, as though they were entirely out of his sight and mind; show no affection to them; take no care of them; bestow no favours upon them; and no more have them under his protection. In the word here used, and rendered "forget", and the word before used for a "burden", there is an elegant play on words ^w, which another language will not easily express; no doubt there is an allusion to that word in this;

and I will forsake you; neither vouchsafe them his gracious presence, nor his powerful protecting presence, but give them up to the enemy:

and the city that I gave you and your fathers; the city of Jerusalem, which he had given to them to dwell in, and their fathers before them; but now they having sinned against him, and provoked him; therefore, notwithstanding this grant of the place to them, and which is mentioned that they might not depend upon it, and buoy up themselves with hopes that they should be in safety on that account; as he had forsaken them, he would forsake that, and the temple in it, and give it up into the hand of the Chaldeans:

and cast you out of my presence; as useless and loathsome. The Targum is,

"I will remove you far away, and the city which I save you and your fathers from my word.''

it signifies their going into captivity.

Gill: Jer 23:40

And I will bring an everlasting reproach upon you,.... Which was a just retaliation for reproaching, vilifying, and bantering his word: they who had been honoured so much and so long as the people of God, and their city counted the glory of the earth; yet now both they and that should be the byword of the people, and had in the utmost contempt, and that for ever, or at least a long time, even for a series of ages; which has been their case ever since their destruction by the Romans, and still is; for this cannot be restrained to the short captivity of seventy years in Babylon; though this reproach began then, and they never recovered their former honour and glory;

and a perpetual shame, which shall not be forgotten; the same thing in different words, to heighten their disgrace, and confirm the perpetuity of it.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 23:31

¹ tn Heb “Oracle of the Lord.”

² tn The word “The Lord” is not actually in the text but is implicit in the idiom. It is generally supplied in all the English versions.

sn Jer 23:30-33 are filled with biting sarcasm. The verses all begin with “Behold I am against the prophets who…” and go on to describe their reprehensible behavior. They “steal” one another’s messages which the Lord sarcastically calls “my words” (The passage shows that they are not; compare Marc Anthony’s use of “noble” to describe the ignoble men who killed Caesar). Here the use of the idiom translated “to use their own tongue” is really the idiom that refers to taking something in preparation for action, i.e., “they take their tongue” and “declare.” The verb “declare” is only used here and is derived from the idiom “oracle of “ which is almost universally used in the idiom “oracle of the Lord” which occurs 176 times in Jeremiah. I.e., it is their tongue that is “declaring not his mouth (v. 16). Moreover in the report of what they “declare” the Lord has left out the qualifying “of the Lord” to suggest the delusive nature of their message, i.e. they mislead people into believing that their message is from the Lord. Elsewhere in the discussion of the issue of false prophecy the Lord will use the full formula (Ezek 13:6-7). How ironic that their “Oracle of…” is punctuated by the triple “Oracle of the Lord” (vv. 30, 31, 32; translated here “I, the Lord, affirm that…).

NET Notes: Jer 23:32

¹ tn Heb “Oracle of the Lord.”

² tn Heb “with their lies and their recklessness.” This is an example of hendiadys where two nouns (in this case a concrete and an abstract one) are joined by “and” but one is intended to be the adjectival modifier of the other.

³ sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes.

⁴ tn Heb “Oracle of the Lord.”

NET Notes: Jer 23:33

¹ tn The words “The Lord said to me, ‘Jeremiah” are not in the text. They are supplied in the translation for clarity to show the shift between the Lord addressing the people (second masculine plural) and the Lord addressing Jeremiah (second masculine singular).

² tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.

sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the Lord asking you to impose on us (See Jer 17:21, 22, 24, 27 where this same word is used regarding Sabbath observance which they chafed at). The Lord answers back that it is not he who is being burdensome to them; they are burdensome to him (See 15:6: “I am weary” and compare Isa 1:14 where the verb rather than the noun is used).

³ tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).

⁴ tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.

⁵ tn Heb “Oracle of the Lord.”

NET Notes: Jer 23:34

¹ tn Heb “burden of the Lord.”

² tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the Lord,” I will visit upon [= punish] that man and his house.” This is an example of the Hebrew construction call nominative absolute or casus pendens (cf. GKC 458 §143.d).

NET Notes: Jer 23:35

¹ tn The words “So, I, Jeremiah tell you” are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the Lord. See “our God” in v. 38 and “Here is what the Lord says…” which indicate the speaker is other than he.

² tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition with some slight modification referring to the prophet in v. 37 followed by the same kind of prohibition that follows here shows that what is being contrasted is two views toward the Lord’s message, i.e., one of openness to receive what the Lord says through the prophet and one that already characterizes the Lord’s message as a burden. Allusion to the question that started the discussion in v. 33 should not be missed. The prophet alluded to is Jeremiah. He is being indirect in his reference to himself.

NET Notes: Jer 23:36

¹ tn Heb “burden of the Lord.”

² tn Heb “the burden.”

³ tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.

⁴ tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”

⁵ tn Heb “Yahweh of armies.”

sn See the study note on 2:19 for the explanation of the significance of this title.

NET Notes: Jer 23:37

¹ tn See the note on v. 35.

sn As noted in v. 35 the prophet is Jeremiah. The message is directed against the prophet, priest, or common people who have characterized his message as a “burden from the Lord.”

NET Notes: Jer 23:39

¹ tn The translation of v. 38 and the first part of v. 39 represents the restructuring of a long and complex Hebrew sentence: Heb “But if you say, ‘The burden of the Lord,’ therefore this is what the Lord says, ‘Because you said this word, “The burden of the Lord,” even though I sent unto saying, “you shall not say, ‘The burden of the Lord,’ therefore…” The first “therefore” picks up the “if” (BDB 487 s.v. כֵּן 3.d) and the second answer the “because” (BDB 774 s.v. יַעַן 1).

² tc The translation follows a few Hebrew mss and the major versions. The majority of Hebrew mss read “I will totally forget [or certainly forget] you.” In place of וְנָשִׁיתִי (vÿnashiti) a few Hebrew mss, LXX, Aquila, Symmachus, Syriac, and Vulgate read וְנָשָׂאתִי (vÿnasa’ti). Instead of the infinitive absolute נָשׁאֹ (nasho’) a number of Hebrew mss, Aquila, Symmachus, Syriac, and Vulgate read נָשׂאֹ (naso’). For the confusion of III א and III ה verbs presupposed by the miswriting of the Hebrew text see GKC 216 §75.qq and compare the forms of נָבָא (nava’) in Jer 26:9 and 1 Sam 10:6. While the verb “forget” would not be totally inappropriate here it does not fit the concept of “throwing away from my presence” as well as “pick up” does. For the verb נָשָׂא (nasa’) meaning “carry you off” compare the usage in 1 Kgs 15:22; 18:12 (and see BDB 671 s.v. נָשָׂא 3.b). Many see the nuance “pick you up” carrying through on the wordplay in v. 33. While that may be appropriate for the repetition of the verb “throw away” (נָטַשׁ, natash) that follows, it does not seem as appropriate for the use of the infinitive absolute that follows the verb which expresses some kind of forcefulness (see GKC 343 §113.q).

³ tn Heb “throw you and the city that I gave you and your fathers out of my presence.” The English sentences have been broken down to conform to contemporary English style.

Geneva Bible: Jer 23:31

Behold, I [am] against the prophets, saith the LORD, that use their tongues, and say, ^{( a )} He saith.

^{( a )} That is, the Lord.

Geneva Bible: Jer 23:33

And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the ^{( b )} burden of the LORD? thou shalt then say to them, What burden? I will even forsake you, saith the LORD.

^{( b )} The prophets called their threatenings God's burden, which the sinners were not able to sustain, therefore the wicked in deriding the word, would ask of the prophets, what was the burden as though they would say, "You seek nothing else, but to lay burdens on our shoulders" and thus they rejected the word of God as a grievous burden.

Geneva Bible: Jer 23:34

And [as for] the prophet, and the priest, and the people, that shall say, The ^{( c )} burden of the LORD, I will even punish that man and his house.

^{( c )} Because this word was brought to contempt and derision, he will teach them another manner of speech, and will cause this word burden to cease and teach them to ask with reverence, "What says the Lord?"

Geneva Bible: Jer 23:36

And the burden of the LORD shall ye mention no more: for every man's ^{( d )} word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God.

^{( d )} The thing which they mock and contemn will come on them.

Commentary -- Verse Range Notes

TSK Synopsis: Jer 23:1-40

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.

MHCC: Jer 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.

MHCC: Jer 23:33-40

Those are miserable indeed who are forsaken and forgotten of God; and men's jesting at God's judgments will not baffle them. God had taken Israel to be a people near to him, but they shall now be cast out of his presence. It is a mark of great and daring impiety for men to jest with the words of God. Every idle and profane word will add to the sinner's burden in the day of judgment, when everlasting shame will be his portion.

Matthew Henry: Jer 23:9-32

Here is a long lesson for the false prophets. As none were more bitter and spiteful against God's true prophets than they, so there were none on whom the true prophets were more severe, and justly. The prophet had complained to God of those false prophets (Jer 14:13), and had often foretold that they should be involved in the common ruin; but here they have woes of their own.

I. He expresses the deep concern that he was under upon this account, and what a trouble it was to him to see men who pretended to a divine commission and inspiration ruining themselves, and the people among whom they dwelt, by their falsehood and treachery (Jer 23:9): My heart within me is broken; I am like a drunken man. His head was in confusion with wonder and astonishment; his heart was under oppression with grief and vexation. Jeremiah was a man that laid things much to heart, and what was any way threatening to his country made a deep impression upon his spirits. He is here in trouble, 1. Because of the prophets and their sin, the false doctrine they preached, the wicked lives they lived; especially it filled him with horror to hear them making use of God's name and pretending to have their instruction from him. Never was the Lord so abused, and the words of his holiness, as by these men. Note, The dishonour done to God's name, and the profanation of his holy word, are the greatest grief imaginable to a gracious soul. 2. " Because of the Lord, and his judgments, which by this means are brought in upon us like a deluge."He trembled to think of the ruin and desolation which were coming from the face of the Lord (so the word is) and from the face of the word of his holiness, which will be inflicted by the power of God's wrath, according to the threatenings of his word, confirmed by his holiness. Note, Even those that have God for them cannot but tremble to think of the misery of those that have God against them.

II. He laments the abounding abominable wickedness of the land and the present tokens of God's displeasure they were under for it (Jer 23:10): The land is full of adulterers; it is full both of spiritual and corporal whoredom. They go a whoring from God, and, having cast off the fear of him, no marvel that they abandon themselves to all manner of lewdness; and, having dishonoured themselves and their own bodies, they dishonour God and his name by rash and false swearing, because of which the land mourns. Both perjury and common swearing are sins for which a land must mourn in true repentance or it will be made to mourn under the judgments of God. Their land mourned now under the judgment of famine; the pleasant places, or rather the pastures, or (as some read it) the habitations of the wilderness, are dried up for want of rain, and yet we see no signs of repentance. They answer not the end of the correction. The tenour and tendency of men's conversations are sinful, their course continues evil, as bad as ever, and they will not be diverted from it. They have a great deal of resolution, but it is turned the wrong way; they are zealously affected, but not in a good thing: Their force is not right; their heart is fully set in them to do evil, and they are not valiant for the truth, have not courage enough to break off their evil courses, though they see God thus contending with them.

III. He charges it all upon the prophets and priests, especially the prophets. They are both profane (Jer 23:11); the priests profane the ordinances of God they pretend to administer; the prophets profane the word of God they pretend to deliver; their converse and all their conversation are profane, and then it is not strange that the people are so debauched. They both play the hypocrite (so some read it); under sacred pretensions they carry on the vilest designs; yea, not only in their own houses, and the bad houses they frequent, but in my house have I found their wickedness; in the temple, where the priests ministered, where the prophets prophesied, there were they guilty both of idolatry and immorality. See a woeful instance in Hophni and Phinehas, 1Sa 2:22. God searches his house, and what wickedness is there he will find it out; and the nearer it is to him the more offensive it is. Two things are charged upon them: - 1. That they taught people to sin by their examples. He compares them with the prophets of Samaria, the head city of the kingdom of the ten tribes, which had been long since laid waste. It was the folly of the prophets of Samaria that they prophesied in Baal, in Baal's name; so Ahab's prophets did, and so they caused my people Israel to err, to forsake the service of the true God and to worship Baal, Jer 23:13. Now the prophets of Jerusalem did not do so; they prophesied in the name of the true God, and valued themselves upon that, that they were not like the prophets of Samaria, who prophesied in Baal; but what the better, when they debauched the nation as much by their immoralities as the other had done by their idolatries? It is a horrible thing in the prophets of Jerusalem that they make use of the name of the holy God, and yet wallow in all manner of impurity; they make nothing of committing adultery. They make use of the name of the God of truth, and yet walk in lies; they not only prophesy lies, but in their common conversation one cannot believe a word they say. It is all either jest and banter or fraud and design. Thus they encourage sinners to go on in their wicked ways; for every one will say, "Surely we may do as the prophets do; who can expect that we should be better than our teachers?"By this means it is that none returns from his wickedness; but they all say that they shall have peace, though they go on, for their prophets tell them so. By this means Judah and Jerusalem have become as Sodom and Gomorrah, that were wicked, and sinners before the Lord exceedingly; and God looked upon them accordingly as fit for nothing but to be destroyed, as they were, with fire and brimstone. 2. That they encouraged people in sin by their false prophecies. They made themselves believe that there was no harm, no danger in sin, and practiced accordingly; and then no marvel that they made others believe so too (Jer 23:16): They speak a vision of their own heart; it is the product of their own invention, and agrees with their own inclination, but it is not out of the mouth of the Lord; he never dictated it to them, nor did it agree either with the law of Moses or with what God has spoken by other prophets. They tell sinners that it shall be well with them though they persist in their sins, Jer 23:17. See here who those are that they encourage - those that despise God, that slight his authority, and have low and mean thoughts of his institutions, and those that walk after the imagination of their own heart, that are worshippers of idols and slaves to their own lusts; those that are devoted to their pleasures put contempt upon their God. Yet see how these prophets caressed and flattered them: they should have been still saying, There is no peace to those that go on in their evil ways - Those that despise God shall be lightly esteemed - Woe, and a thousand woes, to them; but they still said, You shall have peace; no evil shall come upon you. And, which was worst of all, they told them, God has said so, so making him to patronize sin, and to contradict himself. Note, Those that are resolved to go on in their evil ways will justly be given up to believe the strong delusions of those who tell them that they shall have peace though they go on.

IV. God disowns all that these false prophets said to sooth people up in their sins (Jer 23:21): I have not sent these prophets; they never had any mission from God. They were not only not sent by him on this errand, but they were never sent by him on any errand; he never had employed them in any service or business for him; and, as to this matter, whereas they pretended to have instructions from him to assure this people of peace, he declares that he never gave them any such instructions. Yet they were very forward - they ran; they were very bold - they prophesied without any of that difficulty with which the true prophets sometimes struggled. They said to sinners, You shall have peace. But (Jer 23:18): " Who hath stood in the counsel of the Lord? Who of you has, that are so confident of this? You deliver this message with a great deal of assurance; but have you consulted God about it? No; you never considered whether it be agreeable to the discoveries God has made of himself, whether it will consist with the honour of his holiness and justice, to let sinners go unpunished. You have not perceived and heard his word, nor marked that; you have not compared this with the scripture; if you had taken notice of that, and of the constant tenour of it, you would never have delivered such a message."The prophets themselves must try the spirits by the touchstone of the law and of the testimony, as well as those to whom they prophesy; but which of those did so that prophesied of peace? That they did not stand in God's counsel nor hear his word is proved afterwards, Jer 23:22. If they had stood in my counsel, as they pretend, 1. They would have made the scriptures their standard: They would have caused my people to hear my words, and would have conscientiously kept closely to them. But, not speaking according to that rule, it is a plain evidence that there is no light in them. 2. They would have made the conversion of souls their business, and would have aimed at that in all their preaching. They would have done all they could to turn people from their evil way in general and from all the particular evil of their doings. They would have encouraged and assisted the reformation of manners, would have made this their scope in all their preaching, to part between men and their sins; but it appeared that this was a thing they never aimed at, but, on the contrary, to encourage sinners in their sins. 3. They would have had some seals of their ministry. This sense our translation gives it: If they had stood in my counsel, and the words they had preached had been my words, then they should have turned them from their evil way; a divine power should have gone along with the word for the conviction of sinners. God will bless his own institutions. Yet this is no certain rule; Jeremiah himself, though God sent him, prevailed with but few to turn from their evil way.

V. God threatens to punish these prophets for their wickedness. They promised the people peace; and to show them the folly of that God tells them that they should have no peace themselves. They were very unfit to warrant the people, and pass their word to them that no evil shall come upon them, when all evil is coming upon themselves and they are not aware of it, Jer 23:12. Because the prophets and priests are profane, therefore their ways shall be unto them as slippery ways in the darkness. Those that undertake to lead others, because they mislead them, and know they do so, shall themselves have no comfort in their way. 1. They pretend to show others the way, but they shall themselves be in the dark, or in a mist; their light or sight shall fail, so that they shall not be able to look before them, shall have no forecast for themselves. 2. They pretend to give assurances to others, but they themselves shall find no firm footing: Their ways shall be to them as slippery ways, in which they shall not go with any steadiness, safety, or satisfaction. 3. They pretend to make the people easy with their flatteries, but they shall themselves be uneasy: They shall be driven, forced forward as captives, or making their escape as those that are pursued, and they shall fall in the way by which they hoped to escape, and so fall into the enemies' hands. 4. They pretend to prevent the evil that threatens others, but God will bring evil upon them, even the year of their visitation, the time fixed for calling them to an account; such a time is fixed concerning all that do not judge themselves, and it will be an evil time. The year of visitation is the year of recompenses. It is further threatened (Jer 23:15), I will feed them with wormwood, or poison, with that which is not only nauseous, but noxious, and make them drink waters of gall, or (as some read it) juice of hemlock; see Jer 9:15. Justly is the cup of trembling put into their hand first, for from the prophets of Jerusalem, who should have been patterns of piety and every thing that is praiseworthy, even from them has profaneness gone forth into all the lands. Nothing more effectually debauches a nation than the debauchery of ministers.

VI. The people are here warned not to give any credit to these false prophets; for, though they flattered them with hopes of impunity, the judgments of God would certainly break out against them, unless they repented (Jer 23:16): "Take notice of what God says, and hearken not to the words of these prophets; for you will find, in the issue, that God's word shall stand, and not theirs. God's word will make you serious, but they make you vain, feed you with vain hopes, which will fail you at last. They tell you, No evil shall come upon you; but hear what God says (Jer 23:19), Behold, a whirlwind of the Lord has gone forth in fury. They tell you, All shall be calm and serene; but God tells you, There is a storm coming, a whirlwind of the Lord, of his sending, and therefore there is no standing before it. It is a whirlwind raised by divine wrath; it has gone forth in fury, a wind that is brought forth out of the treasuries of divine vengeance; and therefore it is a grievous whirlwind, and shall light heavily, with rain and hail, upon the head of the wicked, which they cannot avoid nor find any shelter from."It shall fall upon the wicked prophets themselves who deceived the people, and the wicked people who suffered themselves to be deceived. A horrible tempest shall be the portion of their cup, Psa 11:6. This sentence is bound on as irreversible (Jer 23:20): The anger of the Lord shall not return, for the decree has gone forth. God will not alter his mind, nor suffer his anger to be turned away, till he have executed the sentence and performed the thoughts of his heart. God's whirlwind, when it comes down from heaven, returns not thither, but accomplishes that for which he sent it, Isa 55:11. This they will not consider now; but in the latter days you shall consider it perfectly, consider it with understanding (so the word is) or with consideration. Note, Those that will not fear the threatenings shall feel the execution of them, and will then perfectly understand what they will not now admit the evidence of, what a fearful thing it is to fall into the hands of a just and jealous God. Those that will not consider in time will be made to consider when it is too late. Son, remember.

VII. Several things are here offered to the consideration of these false prophets for their conviction, that, if possible, they might be brought to recant their error and acknowledge the cheat they had put upon God's people.

1. Let them consider that though they may impose upon men God is too wise to be imposed upon. Men cannot see through their fallacies, but God can and does. Here,

(1.) God asserts his own omnipresence and omniscience in general, Jer 23:23, Jer 23:24. When they told the people that no evil should befall them though they went on in their evil ways they went upon atheistical principles, that the Lord doth not see their sin, that he cannot judge through the dark cloud, that he will not require it; and therefore they must be taught the first principles of their religion, and confronted with the most incontestable self-evident truths. [1.] That though God's throne is prepared in the heavens, and this earth seems to be at a distance from him, yet he is a God here in this lower world, which seems to be afar off, as well as in the upper world, which seems to be at hand, Jer 23:23. The eye of God is the same on earth that it is in heaven. Here it runs to and fro as well as there (2Ch 16:9); and what is in the minds of men, whose spirits are veiled in flesh, is as clearly seen by him as what is in the mind of angels, those unveiled spirits above that surround his throne. The power of God is the same on earth among its inhabitants that it is in heaven among its armies. With us nearness and distance make a great difference both in our observations and in our operations, but it is not so with God; to him darkness and light, at hand and afar off, are both alike. [2.] That, how ingenious and industrious soever men are to disguise themselves and their own characters and counsels, they cannot possibly be concealed from God's all-seeing eye (Jer 23:24): " Can any hide himself in the secret places of the earth, that I shall not see him? Can any hide his projects and intentions in the secret places of the heart, that I shall not see them?"No arts of concealment can hide men from the eye of God, nor deceive his judgment of them. [3.] That he is every where present; he does not only rule heaven and earth, and uphold both by his universal providence, but he fills heaven and earth by his essential presence, Psa 139:7, Psa 139:8, etc. No place can either include him or exclude him.

(2.) He applies this to these prophets, who had a notable art of disguising themselves (Jer 23:25, Jer 23:26): I have heard what the prophets said that prophesy lies in my name. They thought that he was so wholly taken up with the other world that he had no leisure to take cognizance of what passed in this. But God will make them know that he knows all their impostures, all the shams they have put upon the world, under colour of divine revelation. What they intended to humour the people with they pretended to have had from God in a dream, when there was no such thing. This they could not discover. If a man tell me that he dreamed so and so, I cannot contradict him; he knows I cannot. But God discovered the fraud. Perhaps the false prophets whispered what they had to say in the ears of such as were their confidants, saying, So and so I have dreamed; but God overheard them. The heart-searching eye of God traced them in all the methods they took to deceive the people, and he cries out, How long? Shall I always bear with them? Is it in the hearts of those prophets (so some read it) to be ever prophesying lies and prophesying the deceits of their own hearts? Will they never see what an affront they put upon God, what an abuse they put upon the people, and what judgments they are preparing for themselves?

2. Let them consider that their palming upon people counterfeit revelations, and fathering their own fancies upon divine inspiration, was the ready way to bring all religion into contempt and make men turn atheists and infidels; and this was the thing they really intended, though they frequently made mention of the name of God, and prefaced all they said with, Thus saith the Lord. Yet, says God, They think to cause my people to forget my name by their dreams. They designed to draw people off from the worship of God, from all regard to God's laws and ordinances and the true prophets, as their fathers forgot God's name for Baal. Note, The great thing Satan aims at is to make people forget God, and all that whereby he has made himself known; and he has many subtle methods to bring them to this. Sometimes he does it by setting up false gods (bring men in love with Baal, and they soon forget the name of God), sometimes by misrepresenting the true God, as if he were altogether such a one as ourselves. Pretenses to new revelation may prove as dangerous to religion as the denying of all revelation; and false prophets in God's name may perhaps do more mischief to the power of godliness than false prophets in Baal's name, as being less guarded against.

3. Let them consider what a vast difference there was between their prophecies and those that were delivered by the true prophets of the Lord (Jer 23:28): The prophet that has a dream, which was the way of inspiration that the false prophets most pretended to, if he has a dream, let him tell it as a dream; so Mr. Gataker reads it. "Let him lay no more stress upon it than men do upon their dreams, nor expect any more regard to be had to it. Let them not say that it is from God, nor call their foolish dreams divine oracles. But let the true prophet, that has my word, speak my word faithfully, speak it as a truth "(so some read it): "let him keep closely to his instructions, and you will soon perceive a vast difference between the dreams that the false prophets tell and the divine dictates which the true prophets deliver. He that pretends to have a message from God, whether by dream or voice, let him declare it, and it will easily appear which is of God and which is not. Those that have spiritual senses exercised will be able to distinguish; for what is the chaff to the wheat? The promises of peace which these prophets make to you are no more to be compared to God's promises than chaff to wheat."Men's fancies are light, and vain, and worthless, as the chaff which the wind drives away. But the word of God has substance in it; it is of value, is food for the soul, the bread of life. Wheat was the staple commodity of Canaan, that valley of vision, Deu 8:8; Eze 27:17. There is as much difference between the vain fancies of men and the pure word of God as between the chaff and the wheat. It follows (Jer 23:29), Is not my word like a fire, saith the Lord? Is their word so? Has it the power and efficacy that the word of God has? No; nothing like it; there is no more comparison than between painted fire and real fire. Theirs is like an ignis fatuus - a deceiving meteor, leading men into by-paths and dangerous precipices. Note, The word of God is like fire. The law was a fiery law (Deu 33:2), and of the gospel Christ says, I have come to send fire on the earth, Luk 12:49. Fire has different effects, according as the matter is on which it works; it hardens clay, but softens wax; it consumes the dross, but purifies the gold. So the word of God is to some a savour of life unto life, to others of death unto death. God appeals here to the consciences of those to whom the word was sent: " Is not my word like fire? Has it not been so to you? Zec 1:6. Speak as you have found."It is compared likewise to a hammer breaking the rock in pieces. The unhumbled heart of man is like a rock; if it will not be melted by the word of God as the fire, it will be broken to pieces by it as the hammer. Whatever opposition is given to the word, it will be borne down and broken to pieces.

4. Let them consider that while they went on in this course God was against them. Three times they are told this, Jer 23:30, Jer 23:31, Jer 23:32. Behold, I am against the prophets. They pretended to be for God, and made use of his name, but were really against him; he looks upon them as they were really, and is against them. How can they be long safe, or at all easy, that have a God of almighty power against them? While these prophets were promising peace to the people God was proclaiming war against them. They stand indicted here, (1.) For robbery: They steal my word every one from his neighbour. Some understand it of that word of God which the good prophets preached; they stole their sermons, their expressions, and mingled them with their own, as hucksters mingle bad wares with some that are good, to make them vendible. Those that were strangers to the spirit of the true prophets mimicked their language, picked up some good sayings of theirs, and delivered them to the people as if they had been their own, but with an ill grace; they were not of a piece with the rest of their discourses. The legs of the lame are not equal, so is a parable in the mouth of fools, Pro 26:7. Others understand it of the word of God as it was received and entertained by some of the people; they stole it out of their hearts, as the wicked one in the parable is said to steal the good seed of the word, Mat 13:19. By their insinuations they diminished the authority, and so weakened the efficacy, of the word of God upon the minds of those that seemed to be under convictions by it. (2.) They stand indicted for counterfeiting the broad seal. Therefore God is against them (Jer 23:31), because they use their tongues at their pleasure in their discourses to the people; they say what they themselves think fit, and then father it upon God, pretend they had it from him, and say, He saith it. Some read it, They smooth their tongues; they are very complaisant to the people, and say nothing but what is pleasing and plausible; they never reprove them nor threaten them, but their words are smoother than butter. Thus they ingratiate themselves with them, and get money by them; and they have the impudence and impiety to make God the patron of their lies; they say, "He saith so."What greater indignity can be done to the God of truth than to lay the brats of the father of lies at his door? (3.) They stand indicted as common cheats (Jer 23:32): I am against them, for they prophesy false dreams, pretending that to be a divine inspiration which is but an invention of their own. This is a horrid fraud; nor will it excuse them to say, Caveat emptor - Let the buyer take care of himself, and Si populus vult decipi, decipiatur - If people will be deceived, let them. No; it is the people's fault that they err, that they take things upon trust, and do not try the spirits; but it is much more the prophets' fault that they cause God's people to err by their lies and by their lightness, by the flatteries of their preaching soothing them up in their sins, and by the looseness and lewdness of their conversation encouraging them to persist in them. [1.] God disowns their having any commission from him: I sent them not, nor commanded them; they are not God's messengers, nor is what they say his message. [2.] He therefore justly denies his blessing with them: Therefore they shall not profit this people at all. All the profit they aim at is to make them easy; but they shall not so much as do that, for God's providences will at the same time be making them uneasy. They do not profit this people (so some read it); and more is implied than is expressed; they not only do them no good, but do them a great deal of hurt. Note, Those that corrupt the word of God, while they pretend to preach it, are so far from edifying the church that they do it the greatest mischief imaginable.

Matthew Henry: Jer 23:33-40

The profaneness of the people, with that of the priests and prophets, is here reproved in a particular instance, which may seem of small moment in comparison of their greater crimes; but profaneness in common discourse, and the debauching of the language of a nation, being a notorious evidence of the prevalency of wickedness in it, we are not to think it strange that this matter was so largely and warmly insisted upon here. Observe,

I. The sin here charged upon them is bantering God's prophets and dialect they used, and jesting with sacred things. They asked, What is the burden of the Lord? Jer 23:33 and Jer 23:34. They say, The burden of the Lord, Jer 23:38. This was the word that gave great offence to God, that, whenever they spoke of the word of the Lord, they called it, in scorn and derision, the burden of the Lord. Now, 1. This was a word that the prophets much used, and used it seriously, to show what a weight the word of God was upon their spirits, of what importance it was, and how pressingly it should come upon those that heard it. The words of the false prophets had nothing ponderous in them, but God's words had; those were as chaff, these as wheat. Now the profane scoffers took this word, and made a jest and a byword of it; they made people merry with it, that so, when the prophets used it, they might not make people serious with it. Note, It has been the artifice of Satan, in all ages, to obstruct the efficacy of sacred things by turning them into matter of sport and ridicule; the mocking of God's messengers was the baffling of his messages. 2. Perhaps this word was caught at and reproached by the scoffers as an improper word, newly-coined by the prophets, and not used in that sense by any classic author. It was only in this and the last age that the word of the Lord was called the burden of the Lord, and it could not be found in their lexicons to have that signification. But if men take a liberty, as we see they do, to form new phrases which they think more expressive and significant in other parts of learning, why not in divinity? But especially we must observe it as a rule that the Spirit of God is not tied to our rules of speaking. 3. Some think that because when the word of the Lord is called a burden it signifies some word of reproof and threatening, which would lay a load upon the hearers (yet I know not whether that observation will always hold), therefore in using this word the burden of the Lord in a canting way they reflected upon God as always bearing hard upon them, always teasing them, always frightening them, and so making the word of God a perpetual uneasiness to them. They make the word of God a burden to themselves, and then quarrel with the ministers for making it a burden to them. Thus the scoffers of the latter days, while they slight heaven and salvation, reproach faithful ministers for preaching hell and damnation. Upon the whole we may observe that, how light soever men may make of it, the great God takes notice of, and is much displeased with, those who burlesque sacred things, and who, that they may make a jest of scripture truths and laws, put jests upon scripture language. In such wit as this I am sure there is no wisdom, and so it will appear at last. Be you not mockers, lest your bands be made strong. Those that were here guilty of this sin were some of the false prophets, who perhaps came to steal the word of God from the true prophets, some of the priests, who perhaps came to seek occasions against them on which to ground an information, and some of the people, who had learned of the profane priests and prophets to play with the things of God. The people would not have affronted the prophet and his God thus if the priests and the prophets, those ringleaders of mischief, had not shown them the way.

II. When they are reproved for this profane way of speaking they are directed how to express themselves more decently. We do not find that the prophets are directed to make no more use of this word; we find it used long after this (Zec 9:1; Mal 1:1; Nah 1:1; Hab 1:1); and we do not find it once used in this sense by Jeremiah either before or after. It is true indeed that in many cases it is advisable to make no use of such words and things as some have made a bad use of, and it may be prudent to avoid such phrases as, though innocent enough, are in danger of being perverted and made stumbling-blocks. But here God will have the prophet keep to his rule (Jer 15:19), Let them return unto thee, but return not thou unto them. Do not thou leave off using this word, but let them leave off abusing it. You shall not mention the burden of the Lord any more in this profane careless manner (Jer 23:36), for it is perverting the words of the living God and making a bad use of them, which is an impious dangerous thing; for, consider, he is the Lord of hosts our God. Note, If we will but look upon God as we ought to do in his greatness and goodness, and be but duly sensible of our relation and obligation to him, it may be hoped that we shall not dare to affront him by making a jest of his words. It is an impudent thing to abuse him that is the living God, the Lord of hosts, and our God. How then must they express themselves? He tells them (Jer 23:37): Thus shalt thou say to the prophet, when thou art enquiring of him, What hath the Lord answered thee? And what hath the Lord spoken? And they must say thus when they enquire of their neighbours, Jer 23:35. Note, We must always speak of the things of God reverently and seriously, and as becomes the oracles of God. It is a commendable practice to enquire after the mind of God, to enquire of our brethren what they have heard, to enquire of our prophets what they have to say from God; but then, to show that we enquire for a right end, we must do it after a right manner. Ministers may learn here, when they reprove people for what they say and do amiss, to teach them how to say and do better.

III. Because they would not leave off this bad way of speaking, though they were admonished of it, God threatens them here with utter ruin. They would still say, The burden of the Lord, though God had sent to them to forbid them, Jer 23:38. What little regard have those to the divine authority that will not be persuaded by it to leave an idle word! But see what will come of it. 1. Those shall be severely reckoned with that thus pervert the words of God, that put a wrong construction on them and make a bad use of them; and it shall be made to appear that it is a great provocation to God to mock his messengers: I will even punish that man and his house; whether he be prophet or priest, or one of the common people, it shall be visited upon him, Jer 23:34. Perverting God's word, and ridiculing the preachers of it, are sins that bring ruining judgments upon families and entail a curse upon a house. Another threatening we have Jer 23:36. Every man's word shall be his own burden; that is, the guilt of this sin shall be so heavy upon him as to sink him into the pit of destruction. God shall make their own tongue to fall upon them, Psa 64:8. God will give them enough of their jest, so that the burden of the Lord they shall have no heart to mention any more; it will be too heavy to make a jest of. They are as the madman that casts firebrands, arrows, and death, while they pretend to be in sport. 2. The words of God, though thus perverted, shall be accomplished. Do they ask, What is the burden of the Lord? Let the prophet ask them, What burden do you mean? Is it this: I will even forsake you? Jer 23:33. This is the burden that shall be laid and bound upon them (Jer 23:39, Jer 23:40): " Behold I, even I, will utterly forget you, and I will forsake you. I will leave you, and have no thoughts of returning to you."Those are miserable indeed that are forsaken and forgotten of God; and men's bantering God's judgments will not baffle them. Jerusalem was the city God had taken to himself as a holy city, and then given to them and their fathers; but that shall now be forsaken and forgotten. God had taken them to be a people near to him; but they shall now be cast out of his presence. They had been great and honourable among the nations; but now God will bring upon them an everlasting reproach and a perpetual shame. Both their sin and their punishment shall be their lasting disgrace. It is here upon record, to their infamy, and will remain so to the world's end. Note, God's word will be magnified and made honourable when those that mock at it shall be vilified and made contemptible. Those that despise me shall be lightly esteemed.

Keil-Delitzsch: Jer 23:9-40

Against the False Prophets. - Next to the kings, the pseudo-prophets, who flattered the people's carnal longings, have done most to contribute to the fall of the realm. Therefore Jeremiah passes directly from his discourse against the wicked kings to rebuking the false prophets; and if we may presume from the main substance, the latter discourse belongs to the same time as the former. It begins

Jer 23:9-11

With a description of the pernicious practices of these persons. - Jer 23:9 . "Concerning the prophets. Broken is mine heart within me; all my bones totter. I am become like a drunken man, and like a man whom wine hath overcome, because of Jahveh and because of His holy words. Jer 23:10. For of adulterers the land is full, for because of the curse the land withereth, the pastures of the wilderness dry up; and their course is become evil, and their strength not right. Jer 23:11. For both prophet and priest are profane; yea, in mine house found I their wickedness, saith Jahveh. Jer 23:12. Therefore their way shall be to them as slippery places in darkness, they shall be thrown down and fall therein; for I bring evil upon them, the year of their visitation, saith Jahveh. Jer 23:13. In the prophets of Samaria saw I folly; they prophesied in the name of Baal, and led my people Israel astray. Jer 23:14. But in the prophets of Jerusalem saw I an horrible thing, committing adultery and walking in falsehood, and they strengthen the hands of the wicked, that none returneth from his wickedness. They are all become to me as Sodom, and the inhabitants thereof as Gomorrah. Jer 23:15. Therefore thus saith Jahveh of hosts concerning the prophets: Behold, I feed them with wormwood, and give them to drink water of bitterness; for from the prophets of Jerusalem is profaneness gone forth over all the land."

"Concerning the prophets" is the heading, as in Jer 46:2; Jer 48:1; Jer 49:1, Jer 49:7, Jer 49:23, Jer 49:28; and corresponds to the woe uttered against the wicked shepherds, Jer 23:1. It refers to the entire portion vv. 9-40, which is thus distinguished from the oracles concerning the kings, Jer 21:1-14 and 22. It might indeed be joined, according to the accents, with what follows: because of the prophets is my heart broken; but as the cause of Jeremiah's deep agitation is given at the end of the second half-verse: because of Jahveh, etc., it is not likely the seer would in one sentence have given two different and quite separate reasons. The brokenness of his heart denotes the profoundest inward emotion yet not despondency by reason of sin and misery, like "a broken heart" in Psa 34:19; Psa 51:19, etc., but because of God's wrath at the impious lives of the pseudo-prophets. This has overcome him, and this he must publish. This wrath had broken his heart and seized on all his bones, so that they nervelessly tremble, and he resembles a drunken man who can no longer stand firm on his feet. He feels himself inwardly quite downcast; he not only feels the horrors of the judgment that is to befall the false prophets and corrupt priests who lead the people astray, but knows well the dreadful sufferings the people too will have to endure. The verb רחף occurs only twice in the Piel besides in the present passage; in Gen 1:2, of the Spirit of God that in the beginning of creation brooded over the waters of the earth, and Deu 32:11, of the eagle that flutters over her young - in Arabic rchf , to be soft. The root meaning of the word is doubtless: to be flaccid; here accordingly, to totter, to sway to and fro. "Because of Jahveh" is more fully explained by "because of the words of His holiness," i.e., the words which God as holy has made known to him regarding the unholy ongoings of the pseudo-prophets. - From Jer 23:10 onwards come the sayings of God which have so terribly agitated the prophet. The land is full of adulterers. Adultery in the literal sense is mentioned by way of example, as a reckless transgression of God's commands, then much in vogue, whereby the moral foundations of the kingdom were broken up. In Jer 23:14 the prophets are said to commit adultery and walk in lying, cf. Jer 29:23 and Jer 5:7. By reason of this vice a curse lies on the land, under which it is withering away. The clause "for because of the curse," etc., is not to be taken as parenthesis (Näg.), but as co-ordinate with the previous clause, giving the second, or rather the chief ground, why Jeremiah is so deeply distressed. The reason of this is not so much the prevailing moral corruption, as the curse lying on the land because of the moral corruption of its inhabitants. אלה is not perjury (Chald., Rashi, Kimchi), but the curse wherewith God punishes the transgression of His covenant laws, cf. Jer 11:3, Jer 11:8, Deu 28:15., Jer 29:19. The words are modelled after Isa 24:4.; and הארץ is not the population, but the land itself, which suffers under God's curse, and which is visited with drought; cf. Jer 12:4. The next words point to drought. נאות מדבּר as in Jer 9:9. By ותּהי the further description of the people's depravity is attached to the first clause of the verse. Their course is become evil; their running or racing, i.e., the aim and endeavour of the ungodly. The suffix on this word מרוּצתם refers not to "adulterers," but ad sensum to the inhabitants of the land. Their strength is not-right, i.e., they are strong, valiant in wrong; cf. Jer 9:2. For - so goes Jer 23:11 - both prophets and priests, who should lead the people in the right way, are profane, and desecrate by their wickedness even the house of God, presumably by idolatry; cf. Jer 32:34. There is no reason for thinking here, as Hitz. does, of adultery practised in the temple.

Jer 23:12

For this the Lord will punish them. Their way shall be to them as slippery places in darkness. This threatening is after the manner of Psa 35:6, where חשׁך are joined, changed by Jeremiah to the words in the text. The passage cited shows that we may not separate בּאפלה from חלקלקּות , as Ew. does, to join it to the following ידּחוּ . Their way shall resemble slippery places in the dark, when one may readily slip and fall. Besides, they are to be thrust, pushed, so that they must fall on the slippery path ( ידּחוּ from דּחח = דּחה , Psa 35:5; "therein" to be referred to "their way"). The clause: "for I bring evil," etc., is formed after Jer 11:23.

Jer 23:13-15

To display the vileness of the prophets, these are parallelized with the prophets of Samaria. The latter did foolishly ( תּפלה , prop. of that which is unsalted, insipid, Job 6:6, hence irrational, insulsum ), since they prophesied, being inspired by Baal the no-god, and by such prophesying led the people into error; cf. 1Ki 18:19. Much more horrible is the conduct of the prophets of Jerusalem, who commit adultery, walk in lying, and strengthen the wicked in their wickedness, not merely by their delusive pretences (cf. Jer 23:17, Jer 6:14; Jer 14:13), but also by their immoral lives, so that no one turns from his wickedness, cf. Eze 13:22. לבלתּי is here and in Jer 27:18, as in ex. 20:20, construed, contrary to the usage everywhere else, not with the infin ., but with the verb. fin . As the prophets, instead of converting the wicked, only confirmed them in their sins, therefore all the inhabitants of Judah or Jerusalem are become as corrupt as Sodom and Gomorrah. "They all" are not the prophets, but the inhabitants of Judah or Jerusalem; and "the inhabitants thereof" are those of the capital, cf. Deu 32:32; Isa 1:10. On the seducers the Lord will therefore inflict punishment, because impiousness has gone forth from them over the whole land. With the punishment threatened in Jer 23:15, cf. Jer 9:14.

Jer 23:16-20

Warning against the lying prophecies of the prophets. - Jer 23:16. "Thus saith Jahveh of hosts: Hearken not unto the words of the prophets that prophesy unto you! They deceive you; a vision of their heart they speak, not out of the mouth of Jahveh. Jer 23:17. They say still unto my despisers: 'Jahveh hath spoken: Peace shall ye have;' and unto every one that walketh in the stubbornness of his heart they say: 'There shall no evil come upon you.' Jer 23:18. For who hath stood in Jahveh's counsel, that he might have seen and heard His word? who hath marked my word and heard it? Jer 23:19. Behold a tempest from Jahveh, fury goeth forth, and eddying whirlwind shall hurl itself upon the head of the wicked. Jer 23:20. The anger of God shall not turn till He have done and till He have performed the thoughts of His heart. At the end of the days shall ye be well aware of this. Jer 23:21. I have not sent the prophets, yet they ran; I have not spoken to them, yet they prophesied. Jer 23:22. But if they had stood in my counsel, they would publish my words to my people and bring them back from their evil way and from the evil of their doings."

The warning against these prophets is founded in Jer 23:16 on the fact that they give out the thoughts of their own hearts to be divine revelation, and promise peace and prosperity to all stiff-necked sinners. מהבּלים , lit., they make you vain, i.e., make you to yield yourselves to vain delusion, seduce you to false confidence. This they do by their speaking visions, i.e., revelations of their heart, not what God has spoken, revealed to them. As an illustration of this, Jer 23:17 tells that they prophesy continued peace or well-being to the despisers of God. The infin. abs . אמור after the verb. fin . intimates the duration or repetition of the thing. דּבּר יהוה are words of the false prophets, with which they give out that their prophesyings are God's word. Since we nowhere else find sayings of Jahveh introduced by דּבּר יהוה , but usually by ' כּה אמר י , the lxx have taken offence at that formula, and, reading דבר , join the words with למנאצי : τοῖς ἀπωθουμένοις τὸν λόγον κυρίου . To this reading Hitz. and Gr. give the preference over the Masoretic; but they have not noticed that they thus get an unsuitable sense. For דבר יהוה in prophetic language never denotes the Mosaic law or the "moral law" (Hitz.), but the word of God published by the prophets. By their view of "word of Jahveh" they would here obtain the self-inconsistent thought: to the despisers of divine revelation they proclaim as revelation. The Masoretic reading is clearly right; and Jeremiah chose the unusual introductory formula to distinguish the language of the pseudo-prophets from that of the true prophets of the Lord. וכל־הלך ב ' is prefixed absolutely: and as concerning every one that walks...they say, for: and to every one...they say. On the "stubbornness of their heart," see on Jer 3:17. With the speech of the false prophets, cf. Jer 14:13 and Jer 6:14. - In Jer 23:18 a more comprehensive reason is given to show that these prophets are not publishing God's decrees. The question: Who hath stood? has negative force = None hath stood. By this Jeremiah does not deny the possibility of this universally, but only of the false prophets (Hitz.). This limitation of the words is suggested by the context. To the true prophets the Lord reveals His סוד , Amo 3:7. ויראוישׁמע are not to be taken jussively: let him see and hear (Hitz.), for the foregoing interrogation is not a conditional clause introducing a command. The imperfects with ו are clauses of consequence or design, and after a preceding perfect should be rendered in English by the conditional of the pluperfect. Seeing the word of God refers to prophetic vision. The second question is appended without at all conveying any inference from what precedes; and in it the second verb (with ו consec .) is simply a strengthening of the first: who hath hearkened to my word and heard it? The Masoretes have quite unnecessarily changed the Chet . דּברי .teh C into דּברו . In the graphic representation of the prophets, the transition to the direct speech of God, and conversely, is no unusual thing. The change of ויּשׁמע into ישׁמע , unnecessary and even improper as it is, is preferred by Graf and Näg. , inasmuch as they take the interrogative מי in both clauses in the sense of quisquis and understand the verse thus: He who has but stood in the counsel of the Lord, let him see and hear His word (i.e., he must see and hear His word); and he that hath marked my word, let him publish it (i.e., he must publish it). This exposition becomes only then necessary, if we leave the context out of view and regard the question as being to the effect that no one has stood in God's counsel - which Jeremiah could not mean. Not to speak of the change of the text necessary for carrying it through, this view does not even give a suitable sense. If the clause: He that has stood in the counsel of the Lord, he must proclaim His word, is to be regarded as having a demonstrative force, then the principal idea must be supplied, thus namely: "and it is impossible that it should be favourable to those who despise it." In Jer 23:19 Jeremiah publishes a real word of the Lord, which sounds very differently from the words of the false prophets. A tempest from Jahveh will burst over the heads of the evil-doers, and the wrath of God will not cease until it has accomplished the divine decree. "A tempest from Jahveh" is defined by "fury" in apposition as being a manifestation of God's wrath; and the whole first clause is further expanded in the second part of the verse. The tempest from Jahveh goes forth, i.e., breaks out, and as whirling tornado or eddying whirlwind bursts over the head of the wicked. יחוּל is to be taken in accordance with מתחולל : twist, whirl, cf. 2Sa 3:29. "The thoughts of His heart" must not be limited to what God has decreed de interitu populi (Calv.); it comprehends God's whole redemptive plan in His people's regard-not merely the overthrow of the kingdom of Judah, but also the purification of the people by means of judgments and the final glorification of His kingdom. To this future the next clause points: at the end of the days ye shall have clear knowledge of this. "The end of the days" is not merely the completion of the period in which we now are (Hitz., Gr. Näg. , etc.), but, as universally, the end of the times, i.e., the Messianic future, the last period of the world's history which opens at the close of the present aeon; see on Gen 49:1; Num 24:14, etc. התבּונן is strengthened by בּינה yb dene : attain to insight, come to clearer knowledge.

Jer 23:21-22

From the word of the Lord proclaimed in Jer 23:19. it appears that the prophets who prophesy peace or well-being to the despisers of God are not sent and inspired by God. If they had stood in the counsel of God, and so had truly learnt God's word, they must have published it and turned the people from its evil way. This completely proves the statement of Jer 23:16, that the preachers of peace deceive the people. Then follows -

Jer 23:23-29

Jer 23:23-32, in continuation, an intimation that God knows and will punish the lying practices of these prophets. - Jer 23:23. "Am I then a God near at hand, saith Jahveh, and not a God afar off? Jer 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. Jer 23:25. I have heard what the prophets say, that prophesy falsehood in my name, saying: I have dreamed, I have dreamed. Jer 23:26. How long? Have they it in their mind, the prophets of the deceit of their heart, Jer 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? Jer 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. Jer 23:29. Is not thus my word - as fire, saith Jahveh, and as a hammer that dasheth the rock in pieces? Jer 23:30. Therefore, behold, I am against the prophets that steal my words one from the other. Jer 23:31. Behold, I am against the prophets, saith Jahveh, that take their tongues and say: God's word. Jer 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 Jer 23:24 : I fill heaven and earth. Hitz. insists on understanding "near at hand" of temporal nearness, after Deu 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, Dan 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 Jer 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. 1Ki 8:27; Isa 66:1) is shown in Jer 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 Jer 23:26 the dream was the deceit of their heart - "spun out of their own heart" (Hitz.). Jer 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., Jer 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 Jer 23:27 as a resumption of the question there is no well-founded objection. Näg. 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 Näg. , 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. Jdg 3:7; 1Sa 12:9. - These lies the prophets ought to cease. Jer 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, Jer 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, Jer 23:29 forms a stepping-stone to the threatenings uttered in Jer 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. Jer 20:9; the fire comes before us as that which consumes all man's work that will not stand the test; cf. 1Co 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. Heb 4:12. Its effect and accomplishment nothing can hinder.

Jer 23:30-32

Threatening of punishment. לכן does not connect with Jer 23:29, but with the main idea of the previous verses, the conduct of the false prophets there exposed. הנני על , behold, I will be against them, will come upon them as an enemy; cf. Eze 5:8. The practice of these prophets is characterized in three ways, yet without marking out three classes of unworthy men. One habit of theirs is that of stealing the word of God one from another. Not inspired of God themselves, they tried to appropriate words of God from other prophets in order to give their own utterances the character of divine oracles. Another is: they take their tongues and say, God's word, i.e., they use their tongues to speak pretended words from God. The verb ינאמוּ occurs only here; elsewhere only the participle נאם , and that almost always joined with יהוה in the sig. effatum Domini ; here without it, but in the same sense. The root meaning of נאם is disputed. Connected etymologically with נהם , המה , it doubtlessly denotes originally, that which is whispered, Jahveh's secret confidential communication; but it is constantly used, not for the word of God as silently inspired by God, but as softly uttered by the prophet. The meaning is not: their prophesying is "mere wagging of the tongue, talk according to their own caprice" (Graf); but: they give out their sayings for God's, whereas God speaks neither to nor by them. Finally, their third way of doing consists in feigning revelations by means of dreams, which are but deceptive dreams. At this point the discourse falls back on the description in Jer 23:26. The words "and lead my people astray" refer to all their three ways of acting before characterized. פּחזוּת is their boasting of revelations from God. Then comes

Jer 23:33-37

A rebuke of their mockery at Jeremiah's threatening predictions. - Jer 23:33. "And when this people, or the prophet, or a priest ask thee, saying: What is the burden of Jahveh? then say to them: What the burden is - now I will cast you off, saith Jahveh. Jer 23:34. And the prophet, the priest, and the people that shall say: burden of Jahveh, on that man will I visit it and on his house. Jer 23:35. Thus shall ye say each to the other, and each to his brother: What hath Jahveh answered, and what hath Jahveh spoken? Jer 23:36. But burden of Jahveh shall ye mention no more, for a burden to every one shall his own word be; and ye wrest the words of the living God Jahveh of hosts, our God. Jer 23:37. Thus shalt thou say to the prophet: What hath Jahveh answered thee, and what hath He spoken? Jer 23:38. But if ye say: burden of Jahveh, therefore thus saith Jahveh: Because ye say this word: burden of Jahveh, and yet I have sent unto you, saying, Ye shall not say: burden of Jahveh; Jer 23:39. Therefore, behold, I will utterly forget you, and cast away from my face you and this city that I gave you and your fathers, Jer 23:40. And will lay upon you everlasting reproach, and everlasting, never-to-be-forgotten disgrace."

The word משּׂא , from נשׂא , lift up, bear, sig. burden, and, like the phrase: lift up the voice, means a saying of weighty or dread import. The word has the latter sig. in the headings to the prophecies of threatening character; see on Nah 1:1, where this meaning of the word in the headings is asserted, and the widespread opinion that it means effatum is refuted. Jeremiah's adversaries - as appears from these verses - used the word "burden" of his prophetic sayings by way of mockery, meaning burdensome prophecies, in order to throw ridicule on the prophet's speeches, by them regarded as offensive. Thus if the people, or a prophet, or a priest ask: What is the burden of Jahveh, i.e., how runs it, or what does it contain? he is to answer: The Lord saith: I will cast you off, i.e., disburden myself of you, as it were - the idea of "burden" being kept up in the answer to the question. The article on the word prophet is used to show that the word is used generally of the class of prophets at large. The את in the answering clause is nota accus ., the following phrase being designedly repeated from the question; and hence the unusual combination את־מה . The sense is: as regards the question what the burden is, I will cast you away. There is no reason to alter the text to fit the lxx translation: ὑμεῖς ἐστὲ τὸ λῆμμα , or Vulg.: vos estis onus , as Cappell., J. D. Mich., Hitz., Gr., etc., do. The lxx rendering is based, not on another reading, but on another division of the words, viz., אתם המשׂא . - In Jer 23:34 the meaning of this answer is more fully explained. On every one that uses the word "burden" in this sneering way God will avenge the sneer, and not only on his person, but on his house, his family as well. In Jer 23:35 they are told how they are to speak of prophecy. Jer 23:36. They are no longer to make use of the phrase "burden of Jahveh," "for the burden shall his word be to each one," i.e., the word "burden" will be to each who uses it a burden that crushes him down. "And ye wrest," etc., is part of the reason for what is said: and ye have = for ye have wrested the words of the living God. The clause is properly a corollary which tells what happens when they use the forbidden word.

Jer 23:38-40

In case they, in spite of the prohibition, persist in the use of the forbidden word, i.e., to not cease their mockery of God's word, then the punishment set forth in Jer 23:33 is certainly to come on them. In the threat אתכם נשׁיתי there is a manifestly designed word-play on משּׂא . lxx, Vulg., Syr. have therefore rendered as if from נשׂיתי נשׂא (or נשׂאתי ) instead: ἐγὼ λαμβάνω , ego tollam vos portans . One cod. gives נשׂא , and Ew., Hitz., Graf, Näg. , etc., hold this reading to be right; but hardly with justice. The Chald. has expressed the reading of the text in its ארטושׁ יתכון מרטשׁ , et relinquam vos relinquendo . And the form נשׁיתי is explained only by reading נשׁא ( נשׁה ); not by נשׂא , for this verb keeps its א everywhere, save with the one exception of נשׂוּי , Psa 32:1, formed after the parallel כסוּי . The assertion that the reading in the text gives no good sense is unfounded. I will utterly forget you is much more in keeping than: I will utterly lift you up, carry you forth. - With Jer 23:40, cf. Jer 20:11.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 2:1--25:38

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

Chapters 2-25 contain warnings and appeals to the Judahites in view of their sins and the consequences of those sins.

Constable: Jer 15:10--26:1

3. Warnings in view of Judah's hard heart 15:10-25:38

This section of the book contains several collections of Jeremiah's confessions, symbolic acts, and messages. These passages reflect conditions that were very grim, so their origin may have been shortly before the fall of Jerusalem in 586 B.C.

Constable: Jer 21:1--23:40

A collection of Jeremiah's denunciations of Judah's kings and false prophets chs. 21-23

This section of the book contains some of Jeremiah's messages concerning Judah's kings (21:1-23:8) and false prophets (23:9-40) that he delivered closer to the time of Jerusalem's invasion than the previous chapters.³⁰⁰ Beginning with chapter 21, there are many more specific references to people, places, and time than we find in chapters 1-20. The prophecies announcing judgments on the kings (chs. 21-22) close with a message of hope concerning the future (23:1-8).

Constable: Jer 23:9-40

Prophecies about false prophets 23:9-40

Having given a true prophecy about the future, Jeremiah proceeded to announce God's judgment on the false prophets who were misleading His people with false prophecies (cf. v. 1). This section consists of six different messages that Jeremiah delivered at various times, which the writer placed together in the text because of their common subject (vv. 9-12, 13-15, 16-22, 23-24, 25-32, and 33-40).

The first pericope is a general indictment of the false prophets (vv. 9-12).

23:9 Jeremiah had become like a drunken man in that the prophecies God had given him concerning the false prophets sent him reeling. They disturbed his mind deeply and broke his heart. This verse serves as a superscription for the entire series of prophecies about the false prophets that follows in verses 10-40.

23:10 The false prophets were unfaithful to the Lord in their attachment to pagan deities. They were off course in their direction, and they were strong only in doing wrong. The evidence of their corruption was the curse that the land was experiencing from departing from the Mosaic Covenant. Baal was supposed to produce fertility, but worshipping him had only resulted in parched and barren land for Judah.

23:11 The Lord announced that both prophets and priests were polluted with unfaithfulness. They even practiced their wickedness in the temple, where of all places they should have been faithful to the Lord (cf. 2 Kings 21:3-7; 23:4-7; Ezek. 8).

23:12 Therefore the Lord would make them unstable. He would allow them to fall into perilous situations (Ps. 35:6; 73:18) and wander off into obscurity (cf. 13:16). At the proper time He would bring calamity on them.

". . . they will be like men sliding on a slippery trail in the darkness, stumbling and falling on top of one another."³²⁰

The next prophecy compares the false prophets of the Southern Kingdom to the false prophets in the then defunct Northern Kingdom (vv. 13-15).

23:13 The prophets of Samaria, the capital of the Northern Kingdom, had offended the Lord by prophesying in Baal's name and by leading God's people astray.

23:14 But the prophets of Jerusalem, the capital of the Southern Kingdom, had been even more unfaithful since they prophesied falsely in Yahweh's name. They also committed spiritual (and physical) adultery, lived lies, and encouraged evildoers. Consequently the Judahites had not repented of their wickedness but had become as wicked as the sinners of Sodom and Gomorrah who espoused departure from God's will openly (Gen. 18:22-19:29; Ezek. 16). Jerusalem could expect severe judgment since the Lord had judged these pagan cities severely.

"Along with easy views of sin go rosy views of judgment . . ."³²¹

23:15 Almighty Yahweh would make the false prophets experience bitterness and tragedy, as when one eats bitter food and drinks poisoned water (cf. 8:14; 9:15), because they had embittered and poisoned the people. He would pollute them because they polluted the people and the land with their sins.

The following message criticizes the false prophets for delivering unauthorized prophecies as though they came from Yahweh (vv. 16-22).

23:16 The almighty Lord warned His people through Jeremiah not to listen to the false prophets who were leading them into empty hopes. They were claiming that their own invented prophecies came from the Lord, but they were speaking empty words; they were just windbags.

23:17 They were falsely assuring the people, who despised Yahweh and resisted His will, that nothing bad would happen to them. Peace would continue and calamity would never overtake the people, they claimed.

23:18 They had not taken counsel from Yahweh nor received His prophetic messages. They had not listened to Him and obeyed Him (cf. Matt. 11:27; John 1:18; 8:38, 40). The picture of the heavenly throne room of God is common in the Old Testament (e.g., 1 Kings 22:19-22; Job 1:1-2:7; Ps. 82; Isa. 6; Ezek. 1).

"It is a word of judgment and not peace that should be proclaimed by one who really knows the mind of Yahweh. But one needs to stand in Yahweh's council, see what goes on there, hear and pay attention to Yahweh's word and obey it, to give such a word."³²²

23:19-20 The judgment of God would come on the wicked like a whirlwind. He would carry out His purposes fully and not draw back in mercy. When His judgment fell, the wicked would understand it as His judgment. "In the last days" refers to the last days of Jerusalem before its total destruction; this is not an eschatological reference here.³²³

23:21 The Lord had not sent the false prophets or given them messages, but they had claimed to bring prophecies from Him to the people.

"As an analogy in modern terms we could compare the speculations of journalists over some matter of government which is being decided behind closed doors, with the actual announcement entrusted to a spokesman from the conclave itself."³²⁴

23:22 If they had listened to the Lord, they would have tried to turn the people back from their evil ways.

"How could a prophet confuse his own word with God's word? How could a prophet fail to speak condemnation to the sinful, covenant-breaking situation? Perhaps part of the answer was political and economic. The prophets were often part of the establishment; as such they were concerned with the maintenance of the establishment for their own security and well-being. Another part of the issue may have been purely rationalistic: Yes, some of our folks are sinful, but look at the pagans around us; they don't even worship God, and they practice the grossest of sins; by comparison, we're good folk and surely God will take that into account. Our' sins are acceptable, but their' sins are not. Besides, who wants to hear judgment preached all the time; just preach on the love of God."³²⁵

The brief message that follows corrected a false view of God that the false prophets were apparently promoting (vv. 23-24).

23:23 Evidently some of the false prophets were stressing the immanency of God but disregarding His transcendence. They were saying that He was with His people and would protect them, but they were not saying that He was also holy and must judge sin.

23:24 The people tried to hide from God in the sense that they did evil that they thought He could not see. The Lord reminded His people through Jeremiah that He is everywhere in the universe. There is no place where they could go to hide from Him (cf. Ps. 139; Amos 9:2-4).

Jeremiah condemned the false prophets for advertising their own dreams as revelations from Yahweh (vv. 25-32).

23:25 The Lord was aware that the prophets were falsely claiming to have had dreams in which they received messages from Him (cf. Zech. 10:2).

Dreams were one way that Yahweh communicated His revelations to people in ancient times (cf. Gen. 28:10-17; 37:5-11; 40; 41:1-45; Num. 12:6-8; 1 Kings 3:5-15; Dan. 2; 4:4-27; 7; Joel 2:28; Zech. 1:7-6:8). The pagans also viewed dreams as a way the gods communicated with them. Consequently it was possible to claim a revelation in a dream and to obtain an audience. The person who received a revelation from Yahweh in a dream knew it, but it was very difficult for someone else to know if the dream that a prophet claimed really came from Yahweh.

23:26-27 How long would these prophets continue to make the people forget the Lord's Word by continually claiming that they had received some new revelation from Him in a dream?! They were really leading the people away from Him just as their ancestors pursued Baal and forgot the Lord.

23:28 The false prophets could relate their dreams just as the true prophets could declare the Lord's words. But it would become clear eventually that the difference between these prophecies was as great as that between straw and grain. The one was insubstantial and worthless while the other was nourishing.

23:29 God's true words were as penetrating as fire and as powerful as a hammer. Both fire and a hammer are destructive yet refining.³²⁶

23:30-32 Yahweh announced His antagonism to the false prophets because they got messages from one another, or from their own minds, or from a dream, and then claimed that they were from the Lord. They were misleading God's people and were not benefiting them in the least (cf. vv. 1-4). In our day many liberal preachers begin their messages with "In the name of the Father, the Son, and the Holy Spirit," and then proceed to deliver an unbiblical sermon.

The final message in this group deals with another claim by the false prophets. In addition to receiving dreams, they professed to communicate oracles from Yahweh (vv. 33-40).

23:33 When the people or the prophets or the priests asked Jeremiah what message he had received from the Lord, he was to reply that the Lord was going to abandon them. When they asked, What is the burden of the Lord? he was to respond, You are a burden to Him and He will cast you off.

The Hebrew word massa', "oracle," comes from the same root as the verb nasa', meaning "to lift, bear, or carry." Usually the noun refers to an imposed burden, imposed by a deity or master. Metaphorically it refers to any heavy burden, such as the burdens of leadership or duty. In the prophets, it often suggests a judgment or catastrophe. Thus an oracle is a burden or depressing message that deals with judgment (cf. Isa. 15:1; 17:1; 19:1; et al.).

23:34 Anyone who claimed to have a message from the Lord but did not would incur God's punishment (cf. Rev. 22:18).

23:35-36 The people would be confused about what the Lord really had said. They would not remember the messages that the Lord really had sent them because they were always wanting to hear messages from the Lord that pleased them. They did not respond to the ones the living God, Almighty Yahweh their God, really did send, but they twisted them.

23:37-38 When someone asked a false prophet what message he had received from the Lord and the false prophet responded, "An oracle from Yahweh," he was lying. He should not claim to have an oracle from Yahweh when he did not have one. God commanded that this phrase should no longer be used because the false prophets had perverted His words (cf. vv. 25-32).

". . . though the term oracle' was used by canonical prophets (e.g., Isa 13:1; Nah 1:1; Hab 1:1; Zech 9:1; Mal 1:1), Jeremiah never used it of his own prophecies because it had become the hallmark of the lying prophets."³²⁷

23:39 Anyone who used this phrase would come under God's judgment. Because the false prophets made this claim, the Lord promised to forget them and throw them into exile (as a burden) along with the rest of the people of Jerusalem. This was especially sad because God had given Jerusalem to them and their forefathers.

23:40 Yahweh would also curse these false prophets with the eventual reproach of the people and their consequent shame forever. People would always remember them as false prophets. This was only fitting since they had made the people forget the Lord (v. 27). The people might forget the Lord, but they would never forget the coming judgment.

"The whole argument comes to us as rather complex, probably because the pun is developed in such a sustained manner. The two senses of massa', prophetic utterance' and burden,' and the verb nasa' occur a number of times. The massa' of Yahweh is that the people are a massa'."³²⁸

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 23 (Chapter Introduction)

Overview

Jer 23:1, He prophesies a restoration of the scattered flock; Jer 23:5, Christ shall rule and save them; Jer 23:9, Against false prophets; Jer 23:33, and mockers of the true prophets.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 23 (Chapter Introduction)

CHAPTER 23

Woe against wicked pastors; the scattered flock shall be gathered; Christ shall rule and save them, Jer 23:1-8 : against false prophets, Jer 23:9-32 , and mockers of the true, Jer 23:33-40 .

There is the like woe against the

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 23 (Chapter Introduction)

(Jer 23:1-8) The restoration of the Jews to their own land.

(Jer 23:9-22) The wickedness of the priests and prophets of Judah, The people exhorted not to listen to false promises.

(Jer 23:23-32) The pretenders to inspiration threatened.

(Jer 23:33-40) Also the scoffers at true prophecy.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 23 (Chapter Introduction)

In this chapter the prophet, in God's name, is dealing his reproofs and threatenings, I. Among the careless princes, or pastors of the people (Jer 23:1, Jer 23:2), yet promising to take care of the flock, which they had been wanting in their duty to (Jer 23:3-8). II. Among the wicked prophets and priests, whose bad character is here given at large in divers instances, especially their imposing upon the people with their pretended inspirations, at which the prophet is astonished, and for which they must expect to be punished (v. 9-32). III. Among the profane people, who ridiculed God's prophets and bantered them (Jer 23:33-40). When all have thus corrupted their way they must all expect to be told faithfully of it.

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 23 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 23

This chapter contains threatenings to the Jewish governors, and to their priests and prophets, on account of their manifold sins; intermixed with gracious promises to the Lord's people, and particularly with a famous promise of the Messiah. The pastors or governors of Israel are charged with scattering and driving away the Lord's flock, for which they are threatened, Jer 23:1; and a promise is made of the gathering of the remnant of them, and of setting up other shepherds over them, under whom they should increase, and be comfortable, Jer 23:3; particularly the Messiah is promised; as David's righteous Branch; as a prosperous and righteous King; as the author of righteousness to his people, under whom they should have salvation and safety, Jer 23:5; so that in comparison of this salvation, the deliverance out of Egypt should not be spoken of, Jer 23:7; and then follows a sad complaint of the priests and prophets; of their profaneness, their adultery, swearing, lying, hypocrisy, and deception of the people; for all which they are severely threatened, Jer 23:9; wherefore the people are exhorted not to hearken to them, promising them peace and safety; whereas, by attending to the word of God, it might easily be seen that a storm of wrath was gone forth, and was ready to break, and would fall upon the head of the wicked, to the executing of the thoughts and purposes of God's heart, Jer 23:16; and the Lord declares he had not sent these prophets, as might be known from their not turning the people from their evil ways, Jer 23:21; whose conduct and behaviour could not be hid from the sight of the Lord, nor their prophecies from his ears, which were no other than dreams, and the deceits of their own hearts; and there was as great a difference between them and the word of the Lord, as between chaff and wheat; seeing his word in his hand is of great virtue and efficacy, whereas there was none in theirs, Jer 23:23; wherefore the Lord declares himself to be against these prophets, for stealing his word from their neighbour; for making use of his name, when they were not sent by him; and for causing the people to err by their lies, Jer 23:30; and both people, priest, and prophet, are severely threatened for jeering and scoffing at the word of the Lord, calling it the burden of the Lord; which phrase they are forbid to use in a sneering way; and should they persist in it, they are told that God would forsake and forget them, and cast them out, and everlastingly punish them, Jer 23:39.