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Restoration after Exile23 Woe to the shepherds who destroy and scatter the sheep of my pasture! says the L ord. 2Therefore thus says the L ord, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the L ord. 3Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the L ord. The Righteous Branch of David5 The days are surely coming, says the L ord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: “The L ord is our righteousness.” 7 Therefore, the days are surely coming, says the L ord, when it shall no longer be said, “As the L ord lives who brought the people of Israel up out of the land of Egypt,” 8but “As the L ord lives who brought out and led the offspring of the house of Israel out of the land of the north and out of all the lands where he had driven them.” Then they shall live in their own land.
False Prophets of Hope Denounced9 Concerning the prophets: My heart is crushed within me, all my bones shake; I have become like a drunkard, like one overcome by wine, because of the L ord and because of his holy words. 10 For the land is full of adulterers; because of the curse the land mourns, and the pastures of the wilderness are dried up. Their course has been evil, and their might is not right. 11 Both prophet and priest are ungodly; even in my house I have found their wickedness, says the L ord. 12 Therefore their way shall be to them like slippery paths in the darkness, into which they shall be driven and fall; for I will bring disaster upon them in the year of their punishment, says the L ord. 13 In the prophets of Samaria I saw a disgusting thing: they prophesied by Baal and led my people Israel astray. 14 But in the prophets of Jerusalem I have seen a more shocking thing: they commit adultery and walk in lies; they strengthen the hands of evildoers, so that no one turns from wickedness; all of them have become like Sodom to me, and its inhabitants like Gomorrah. 15 Therefore thus says the L ord of hosts concerning the prophets: “I am going to make them eat wormwood, and give them poisoned water to drink; for from the prophets of Jerusalem ungodliness has spread throughout the land.”
16 Thus says the L ord of hosts: Do not listen to the words of the prophets who prophesy to you; they are deluding you. They speak visions of their own minds, not from the mouth of the L ord. 17They keep saying to those who despise the word of the L ord, “It shall be well with you”; and to all who stubbornly follow their own stubborn hearts, they say, “No calamity shall come upon you.”
18 For who has stood in the council of the L ord so as to see and to hear his word? Who has given heed to his word so as to proclaim it? 19 Look, the storm of the L ord! Wrath has gone forth, a whirling tempest; it will burst upon the head of the wicked. 20 The anger of the L ord will not turn back until he has executed and accomplished the intents of his mind. In the latter days you will understand it clearly.
21 I did not send the prophets, yet they ran; I did not speak to them, yet they prophesied. 22 But if they had stood in my council, then they would have proclaimed my words to my people, and they would have turned them from their evil way, and from the evil of their doings.
23 Am I a God near by, says the L ord, and not a God far off? 24Who can hide in secret places so that I cannot see them? says the L ord. Do I not fill heaven and earth? says the L ord. 25I have heard what the prophets have said who prophesy lies in my name, saying, “I have dreamed, I have dreamed!” 26How long? Will the hearts of the prophets ever turn back—those who prophesy lies, and who prophesy the deceit of their own heart? 27They plan to make my people forget my name by their dreams that they tell one another, just as their ancestors forgot my name for Baal. 28Let the prophet who has a dream tell the dream, but let the one who has my word speak my word faithfully. What has straw in common with wheat? says the L ord. 29Is not my word like fire, says the L ord, and like a hammer that breaks a rock in pieces? 30See, therefore, I am against the prophets, says the L ord, who steal my words from one another. 31See, I am against the prophets, says the L ord, who use their own tongues and say, “Says the L ord.” 32See, I am against those who prophesy lying dreams, says the L ord, and who tell them, and who lead my people astray by their lies and their recklessness, when I did not send them or appoint them; so they do not profit this people at all, says the L ord. 33 When this people, or a prophet, or a priest asks you, “What is the burden of the L ord?” you shall say to them, “You are the burden, and I will cast you off, says the L ord.” 34And as for the prophet, priest, or the people who say, “The burden of the L ord,” I will punish them and their households. 35Thus shall you say to one another, among yourselves, “What has the L ord answered?” or “What has the L ord spoken?” 36But “the burden of the L ord” you shall mention no more, for the burden is everyone’s own word, and so you pervert the words of the living God, the L ord of hosts, our God. 37Thus you shall ask the prophet, “What has the L ord answered you?” or “What has the L ord spoken?” 38But if you say, “the burden of the L ord,” thus says the L ord: Because you have said these words, “the burden of the L ord,” when I sent to you, saying, You shall not say, “the burden of the L ord,” 39therefore, I will surely lift you up and cast you away from my presence, you and the city that I gave to you and your ancestors. 40And I will bring upon you everlasting disgrace and perpetual shame, which shall not be forgotten.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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Jeremiah now assigns the reason why he was so much horrified by the insensibility which he observed in the prophets. If things were in good order, or if, at least, they were tolerable, the prophets would have more calmly addressed the Jews; for what need is there to make a great ado when men willingly follow what God commands? When, therefore, we have to do with meek and modest men, vehemence is foolish; and they who thus bestir themselves, and seek, through great ambition, to shew very fervid zeal when there is no need, are nothing but apes; but when things are in disorder and confusion, then vehemence is wanted. Jeremiah now declares that things were so extremely out of order, that the prophets could not have been silent, except they were like logs of wood. These two things, then, ought to be connected together, — that the prophets were dumb, — and that they were dumb when there was the greatest necessity for speaking; for they saw the land filled with adulteries. Though he names adulterers, he yet condemns the crime. As then the land was polluted by adulteries and perjuries, as they all gave themselves up to do evil, it was by no means to be tolerated that the prophets should not be indignant, as though things were well ordered and peaceable. We hence see how much God abhors sloth in the ministers of his word, in those whom he appoints as teachers in his Church, while they connive at wickedness, and heedlessly pass by adulteries, and fornications, and perjuries, and frauds, and other kinds of wrongs; for if there were even the least particle of religion in their hearts, they would certainly have been moved, and could not have been for a moment silent. For if that zeal ought to be in all God’s children, which was in the Psalmist, “The zeal of thine house has consumed me, and the reproaches of them who reproached thee have fallen upon me,” how inexcusable must be the indifference of prophets, when they see God’s name exposed to mockery, and when they see every kind of wickedness prevailing? We now see not only what the Prophet teaches in this passage, but also the usefulness of his doctrine and how it ought to be applied. Let us then learn, that the more liberty men take in sinning, and the more audaciously their impiety and contempt of God break out, the more sharply ought prophets and faithful teachers to reprove and condemn them; and that it is the time of fighting, when the world thus presumptuously and furiously rise up against God. The Prophet mentions some kinds of evil, and yet does not enumerate all kinds; but under adulteries and perjuries he includes also other crimes. As to the word אלה, ale, it properly means swearing; but as cursing often accompanies it, some render it here
“execration.”
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The early Versions and the Targum differ as to this word: the Sept., the Syr., and the Arab. have “on account of these,” that is, adulterers; the Vulg.,” on account of a curse,” that is of God; the Targ., “on account of false swearing.” Blayney says, that there is nothing here about swearing, and renders the words “because of these:” but the 14th verse (Jeremiah 23:14) decides the question, where we have “adultery” and “walking in lies,” ascribed to the same persons, the prophets. That, אלה means sometimes “false swearing,” is evident from Hosea 4:2; and in Hosea 10:4, we have the word “falsely” added to it. Their false swearing was their unfaithfulness to God’s covenant, their apostasy in worshipping idols. And the charge of being “adulterers” seems to refer to their spiritual adultery — their idolatry, and not as Calvin and others think, to that which is natural. Everything in the context favors this view; their wickedness was found in God’s house, verse 11 (Jeremiah 23:11); and a comparison is made between them and the Samaritan prophets, verse 14 (Jeremiah 23:14). The construction of this verse leads us to the same conclusion: when two כי
occur in succession, as here, they may be rendered as and so, —
Mourned, he says, has the land, and dried up have the pastures of the desert Here the Prophet strikingly shews how shameful was that torpor of which he speaks, for the land itself cried out, and not only the land which was cultivated and had on it many men, but also the very mountains and their recesses. He says that the land was in mourning, because God shewed his judgments everywhere by rendering the fields barren, and by other means which he used as punishments. And it is a very striking mode of speaking, when the Prophet mentions the mourning of the land, as though it assumed the character of a mourner, when it saw God angry on account of the wickedness of men. It is, indeed, a kind of personification, though he does not introduce the land as speaking; but he describes mourning as it appeared in the sterility of the land, and also in hails and storms, in unseasonable rains, in droughts, and in other calamities. Whenever then God raises his hand to punish men for their sins, if they themselves perceive it not, the very land, which is without sense and feeling, ought to fill them with shame for their madness; for mourning appears in the very land, as though it knew that God was displeased with it. When, therefore, men sleep in their sins, and thus disregard God’s vengeance, how monstrous must be their torpor! And if this be intolerable in the common people, what can be said of the prophets, who ought to proclaim such words as these, — “Cursed is he who has transgressed the precepts of this law” — “cursed is he who has corrupted the worship of God” — or, “who hath dealt unjustly with his neighbor,” — and whatever else the law contains? (Deuteronomy 27:26; Deuteronomy 28:47, 58.) We now then perceive how emphatical are the words when the Prophet says, Mourned has the land And he amplifies the same thing by saying, Dried up have the beautiful places of the desert; as though he had said, that God’s judgments were seen in the remotest places, not only in the plains, where the greater number of men dwelt, did the land mourn; but if any one ascended the mountains, where shepherds only with their flocks were to be found, even there the wrath of God was visible; and the very mountains cried out that God was angry; and yet men still deluded themselves, who, at the same time were expounders of the law, who were the mouth of God, and to whom he had committed the office of reproving; but they were dumb! We now understand what these words contain, and what is to be learnt from them. He adds, that their course was evil,
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That the word means “course,” is evident from Jeremiah 8:6, where it can have no other meaning. So it is rendered by the Sept. and the Vulg. Blayney gives it another meaning.
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