Jeremiah 23

Jer 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SUPERSEDED BY THE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

Jer 21:1-22:30.

1. pastors--Shallum, Jehoiakim, Jeconiah, and Zedekiah

(Eze 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

Jer 23:6);

also "out of all countries," in this verse and

Jer 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;

Joh 10:28; 17:12).

As to the literal Israel also, see

Jer 32:37;

Isa 54:13; 60:21;

Eze 34:11-16.

shepherds . . . shall feed them--

(Jer 3:15;

Eze 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

(Isa 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

Isa 11:1

with the then poor and unknown "Jesse."

righteous Branch--"the Branch of righteousness"

(Jer 33:15);

"The Branch" simply

(Zec 3:8; 6:12);

"The Branch of the Lord"

(Isa 4:2).

prosper--the very term applied to Messiah's undertaking

(Isa 52:13,

Margin;

Isa 53:10).

Righteousness or justice is the characteristic of Messiah

elsewhere, too, in connection with our salvation or

justification

(Isa 53:11;

Da 9:24;

Zec 9:9).

So in the New Testament He is not merely "righteous" Himself, but

"righteousness to us"

(1Co 1:30),

so that we become "the righteousness of God in Him"

(Ro 10:3, 4;

2Co 5:19-21;

Php 3:9).

execute judgment and justice in the earth--

(Ps 72:2;

Isa 9:7; 32:1, 18).

Not merely a spiritual reign in the sense in which He is "our

righteousness," but a righteous reign "in the earth"

(Jer 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

Jer 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

(Jer 32:37;

De 33:28;

Isa 54:1-17; 60:1-22; 65:17-25;

Zec 14:11).

shall be called, the Lord--that is, shall be

(Isa 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

(1Ti 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;

Isa 45:17, 24, 25).

7, 8. Repeated from

Jer 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

Jer 23:3, 4.

The wide dispersion of the Jews at the Babylonish captivity prefigures

their present wider dispersion

(Isa 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

Jer 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

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

(Isa 54:5)

for idols, at the instigation of the false "prophets"

(Jer 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;

Isa 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

(2Ki 22:11,

&c.). But

Ho 4:2, 3,

favors English Version (compare

Jer 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

(Jer 23:11).

course . . . evil--They (both prophets and people) rush into wickedness

(Jer 23:21;

Isa 59:7).

force . . . not right--Their powers are used not on the side of

rectitude, but on that of falsehood.

11. profane--

(Eze 23:39;

Zep 3:4).

in my house--

(Jer 7:30).

They built altars to idols in the very temple

(2Ki 23:12;

Eze 8:3-16).

Compare as to covetousness under the roof of the sanctuary,

Mt 21:13;

Joh 2:16.

12. slippery ways in . . . darkness--Their "way" is their false

doctrine which proves fatal to them

(Jer 13:16;

Ps 35:6;

Pr 4:19).

I will bring evil . . . visitation--still more calamities than those

already inflicted.

See on

Jer 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

Jer 2:8).

caused . . . to err--

(Isa 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--

(Eze 13:22).

as Sodom--

(De 32:32;

Isa 1:10).

15. gall--poison (see on

Jer 8:14;

Jer 9:15).

16. make you vain--They seduce you to vanity, that is, idolatry, which

will prove a vain trust to you

(Jer 2:5;

2Ki 17:15;

Jon 2:8),

[GESENIUS]. Rather, "they delude you with vain

promises of security"

(Jer 23:17;

compare

Ps 62:10)

[MAURER].

of their own heart--of their own invention

(Jer 23:21;

Jer 14:14).

17. say still--Hebrew, "say in saying," that is, say

incessantly.

peace--

(Jer 6:14;

Eze 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

Jer 23:22;

Job 15:8).

The spiritual man alone has the privilege

(Ge 18:17;

Ps 25:14;

Am 3:7;

Joh 15:15;

1Co 2:16).

19. So far from all prosperity awaiting the people as the false

prophets say

(Jer 23:17),

wrath is in store for them.

grievous--literally, "eddying," whirling itself about, a tornado.

In

Jer 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"

(Jer 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--

(Jer 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

(Jer 25:5;

Isa 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

(Jer 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

(1Ki 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

Jer 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--

(Jud 3:7; 8:33, 34).

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

(Jer 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"

(2Co 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,"

[Jer 23:28],

so "My word" will consume the false prophets

(Mt 3:12;

Heb 4:12).

"My word" which is "wheat"

[Jer 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

(2Co 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

(Jer 20:9).

The "hammer" symbolizes destructive power

(Jer 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

Jer 28:2;

Joh 10:1;

Re 22:19).

31. use--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."

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

(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."

40. not be forgotten--If we translate

Jer 23:39

as English Version, the antithesis is, though I forget

you, your shame shall not be forgotten.