CHAPTER 23

Je 23:1–40. The Wicked Rulers to Be Superseded by the King, Who Should Reign over the Again United Peoples, Israel and Judah.

This forms the epilogue to the denunciations of the four kings, in Je 21:1–22:30.

1. pastors—Shallum, Jehoiakim, Jeconiah, and Zedekiah (Ez 34:2).

2. Ye have not … visited them … I will visit upon you—just retribution. Play upon the double sense of “visit.” “Visit upon,” namely, in wrath (Ex 32:34).

3, 4. Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both “Judah” and “Israel” (compare Je 23:6); also “out of all countries,” in this verse and Je 23:8; also, “neither shall they be lacking,” that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16, 17; Jn 10:28; 17:12). As to the literal Israel also, see Je 32:37; Is 54:13; 60:21; Ez 34:11–16.

shepherds … shall feed them—(Je 3:15; Ez 34:23–31). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.

5. As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation’s life: so that He is represented as the antitypical Israel (Is 49:3).

unto David—Hengstenberg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (De 18:18; Ps 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with “David” the king: but in Is 11:1 with the then poor and unknown “Jesse.”

righteous Branch—“the Branch of righteousness” (Je 33:15); “The Branch” simply (Zec 3:8; 6:12); “The Branch of the Lord” (Is 4:2).

prosper—the very term applied to Messiah’s undertaking (Is 52:13, Margin; Is 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (Is 53:11; Da 9:24; Zec 9:9). So in the New Testament He is not merely “righteous” Himself, but “righteousness to us” (1 Co 1:30), so that we become “the righteousness of God in Him” (Ro 10:3, 4; 2 Co 5:19–21; Php 3:9).

execute judgment and justice in the earth—(Ps 72:2; Is 9:7). Not merely a spiritual reign in the sense in which He is “our righteousness,” but a righteous reign “in the earth” (Je 3:17, 18). In some passages He is said to come to judge, in others to reign. In Mt 25:34, He is called “the King.” Ps 9:7 unites them. Compare Da 7:22, 26, 27.

6. Judah … Israel … dwell safely—Compare Je 33:16, where “Jerusalem” is substituted for “Israel” here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah’s reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Je 32:37; De 33:28; Is 54:1–17; 60:1–22; 65:17–25; Zec 14:11).

shall be called, the Lord—that is, shall be (Is 9:6) “Jehovah,” God’s incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Ge 22:14; Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (1 Ti 3:16).

our—marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, “Son of David” (compare Mt 22:42–45).

Righteousness—marks His Godhead, for God alone can justify the ungodly (compare Ro 4:5; Is 45:17, 24, 25).

7, 8. Repeated from Je 16:14, 15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Je 23:3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Is 11:11; Joe 3:6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.

9. because of the prophets—so the Masorites and Targum. But Vulgate, Septuagint, &c., make this the inscription of the prophecy, CONCERNING THE PROPHETS: as in Je 46:2; 48:1; 49:1. Jeremiah expresses his horror at the so-called “prophets” not warning the people, though iniquity so fearfully abounded, soon to be followed by awful judgments.

bones shake—(Hab 3:16).

drunken—God’s judgments are represented as stupefying like wine. The effects of the Holy Spirit also are compared to those of wine (Ac 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (Lu 1:15). It was necessary to put it out of men’s power to ascribe inspired ecstasy to the effects of wine.

because of … words of … holiness—because of Jehovah’s holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.

10. adulterers—spiritual, that is, forsakers of God, Israel’s true Husband (Is 54:5) for idols, at the instigation of the false “prophets” (Je 23:9, 15). Literal adultery and fornication, the usual concomitants of idolatry, are also meant.

swearing—Maurer, &c., translate, “Because of the curse (of God on it), the land mourneth” (De 27:15–26; 28:15–68; Is 24:6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah’s time (2 Ki 22:11, &c.). But Ho 4:2, 3, favors English Version (compare Je 12:4). A drought was sent by God on the pastures (“pleasant places,” oases) in the desert, on account of the “profaneness” of the priests, prophets, and people (Je 23:11).

course … evil—They (both prophets and people) rush into wickedness (Je 23:21; Is 59:7).

force … not right—Their powers are used not on the side of rectitude, but on that of falsehood.

11. profane—(Ez 23:39; Zep 3:4).

in my house—(Je 7:30). They built altars to idols in the very temple (2 Ki 23:12; Ez 8:3–16). Compare as to covetousness under the roof of the sanctuary, Mt 21:13; Jn 2:16.

12. slippery ways in … darkness—Their “way” is their false doctrine which proves fatal to them (Je 13:16; Ps 35:6; Pr 4:19).

I will bring evil … visitation—still more calamities than those already inflicted. See on Je 11:23; “visitation,” namely, in wrath.

13. folly—literally, “insipidity,” “unsavouriness” (Job 6:6), not having the salt of godliness (Col 4:6).

in Baal—in the name of Baal; in connection with his worship (see Je 2:8).

caused … to err—(Is 9:16).

14. “Jerusalem” and Judah were even worse than “Samaria” and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry.

strengthen … hands of evildoers—(Ez 13:22).

as Sodom—(De 32:32; Is 1:10).

15. gall—poison (see on Je 8:14; Je 9:15).

16. make you vain—They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (Je 2:5; 2 Ki 17:15; Jon 2:8), [Gesenius]. Rather, “they delude you with vain promises of security” (Je 23:17; compare Ps 62:10) [Maurer].

of their own heart—of their own invention (Je 23:21; Je 14:14).

17. say still—Hebrew, “say in saying,” that is, say incessantly.

peace—(Je 6:14; Ez 13:10; Zec 10:2).

imagination—Hebrew, “obstinacy.”

no evil—(Mic 3:11).

18. A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Je 23:22; Job 15:8). The spiritual man alone has the privilege (Ge 18:17; Ps 25:14; Am 3:7; Jn 15:15; 1 Co 2:16).

19. So far from all prosperity awaiting the people as the false prophets say (Je 23:17), wrath is in store for them.

grievous—literally, “eddying,” whirling itself about, a tornado. In Je 30:23, “continuing” is substituted for “grievous.”

fall grievously—it shall be hurled on.

20. in … latter days—that is, “the year of their visitation” (Je 23:12). Primarily the meaning is: the Jews will not “consider” now God’s warnings (De 32:29); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last “consider” their sin and turn to Messiah “perfectly” (Ho 3:5; Zec 12:5, 10–14; Lu 13:35).

21. sent … spoken—sent” refers to the primary call: “spoken” to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor’s office [Calvin].

22. stood in … counsel—(Je 23:18).

they should have turned them from their evil way—They would have given such counsels to the people as would have turned them from their sins (Je 25:5; Is 55:11), and so would have averted punishment. Their not teaching the law in which God’s counsel is set forth proves they are not His prophets, though they boast of being so (Mt 7:15–20).

23. Let not the false prophets fancy that their devices (Je 23:25) are unknown to Me. Are ye so ignorant as to suppose that I can only see things near Me, namely, things in heaven, and not earthly things as being too remote?

24. (Ps 139:7, &c. Am 9:2, 3).

fill heaven and earth—with My omniscience providence, power, and essential being (1 Ki 8:27).

25. dreamed—I have received a prophetic communication by dream (Nu 12:6; De 13:1, &c. Joe 2:28).

26. prophets—a different Hebrew form from the usual one, “prophesiers.” “How long,” cries Jeremiah, impatient of their impious audacity, “shall these prophecy-mongers go on prophesying lies?” The answer is given in Je 23:29–34.

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

fathers … for Baal—(Jdg 3:7).

28. God answers the objection which might be stated, “What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?” Do the same as when wheat is mixed with chaff: do not reject the wheat because of the chaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, Me and My law (Je 23:27).

that hath a dream—that pretends to have a divine communication by dream, let him tell it “faithfully,” that it may be compared with “my word” (2 Co 4:2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (Ps 1:4; Ho 13:3).

29. As the “fire” consumes the “chaff” (Je 23:28), so “My word” will consume the false prophets (Mt 3:12; Heb 4:12). “My word” which is “wheat” (Je 23:28), that is, food to the true prophet and his hearers, is a consuming “fire,” and a crushing “hammer” (Mt 21:44) to false prophets and their followers (2 Co 2:16). The Word of the false prophets may be known by its promising men peace in sin. “My word,” on the contrary, burns and breaks the hard-hearted (Je 20:9). The “hammer” symbolizes destructive power (Je 50:23; Na 2:1, Margin).

30. steal my words—a twofold plagiarism; one steals from the other, and all steal words from Jehovah’s true prophets, but misapply them (see Je 28:2; Jn 10:1; Rev 22:19).

31. use—rather, “take” their tongue: a second class (compare Je 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.”

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

lightness—wanton inventions (Zep 3:4).

not profit—that is, greatly injure.

33. What is the burden—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.

34. The burden—Whoever shall in mockery call the Lord’s word “a burden,” shall be visited (Margin) in wrath.

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?”

36. every man’s word … his burden—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.

living God—not lifeless as their dumb idols, ever living so as to be able to punish.

39. I will … forget you—just retribution for their forgetting Him (Ho 4:6). But God cannot possibly forget His children (Is 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 Je 23:36: “every man’s word shall be his burden.”

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