1Běda pastýřům, kteří hubí a rozptylují ovce mé pastvy, je Hospodinův výrok. 2Proto takto praví Hospodin, Bůh Izraele, o pastýřích, kteří pasou můj lid: Vy jste rozptýlili mé ovce, rozehnali je a nestarali se o ně. Hle, postarám se o vás za vaše zvrácené činy, je Hospodinův výrok. 3Já sám shromáždím ostatek svých ovcí ze všech zemí, kam jsem je rozehnal, přivedu je zpět na jejich pastvinu, budou plodné a rozmnoží se. 4Ustanovím jim pastýře a budou je pást; nebudou se už bát ani děsit a nebudou pohřešovány, je Hospodinův výrok. 5Hle, přicházejí dny, je Hospodinův výrok, kdy vzbudím Davidovi spravedlivý Výhonek. Bude kralovat jako král, jednat rozumně a vykonávat v zemi právo a spravedlnost. 6V jeho dnech bude Juda zachráněn a Izrael bude bydlet v bezpečí. Toto bude jeho jméno, kterým ho budou nazývat: Hospodin je naše spravedlnost. 7Proto hle, přicházejí dny, je Hospodinův výrok, kdy se už nebude říkat: Jakože živ je Hospodin, který vyvedl izraelské syny z egyptské země, 8ale: Jakože živ je Hospodin, který vyvedl a přivedl potomstvo domu izraelského ze severní země a ze všech zemí, kam jsem je zahnal. Pak budou bydlet ve své zemi. 9O prorocích. Mé srdce je zlomeno v mém nitru, všechny mé kosti se třesou. Jsem jako opilec a jako muž zmožený vínem, kvůli Hospodinu a kvůli jeho svatým slovům. 10Vždyť země je plná cizoložníků, kvůli prokletí země uschla, stepní pastviny vyschly. Způsob jejich života je zlý, zneužívají svou sílu. 11Vždyť jak prorok, tak i kněz mě znesvěcují, dokonce i ve svém domě jsem nalezl jejich zlo, je Hospodinův výrok. 12Proto se jim jejich cesta stane kluzkou stezkou, budou vyhnáni do tmy a padnou v ní, protože na ně přivedu zlo, rok jejich navštívení, je Hospodinův výrok. 13I na samařských prorocích jsem viděl bláznovství: Prorokovali skrze Baala a sváděli můj lid, Izrael. 14Na jeruzalémských prorocích jsem viděl otřesnou věc: cizoloží a žijí ve lži. Posilují ruce zločinců, neodvracejí nikoho od jeho zla. Všichni jsou pro mě jako Sodoma a jeho obyvatelé jako Gomora. 15Proto takto praví Hospodin zástupů o těch prorocích: Hle, nakrmím je pelyňkem a dám jim pít otrávenou vodu, protože od jeruzalémských proroků vyšla hanebnost do celé země. 16Toto praví Hospodin zástupů: Neposlouchejte slova proroků, kteří vám prorokují. Balamutí vás. Vyslovují vidění svého srdce a ne to, co je z Hospodinových úst. 17Těm, kteří mnou pohrdají, stále říkají: Hospodin promluvil: Budete mít pokoj a každému, kdo žije podle svého umíněného srdce, říkají: Nepřijde na vás zlo. 18Vždyť kdo z nich byl přítomen důvěrnému setkání s Hospodinem, aby viděl a slyšel jeho slovo? Kdo dával na jeho slovo pozor a uslyšel je? 19Hle, spustila se Hospodinova vichřice hněvu, vířivý vichr. Bude vířit na hlavě ničemů. 20Hospodinův hněv se neodvrátí, dokud nevykoná a nenaplní plány jeho srdce. V posledních dnech tomu zcela porozumíte. 21Neposlal jsem ty proroky, ale oni běželi, nemluvil jsem k nim, ale oni prorokovali. 22Kdyby byli přítomni důvěrnému setkání se mnou, zvěstovali by mému lidu má slova, odvrátili by je od jejich zlé cesty a od jejich zvrácených činů. 23Cožpak jsem Bohem jen nablízku, je Hospodinův výrok, a ne také Bohem v dáli? 24I když se někdo ukryje ve skrýších, copak ho já neuvidím? je Hospodinův výrok. Cožpak nenaplňuji nebesa i zemi?, je Hospodinův výrok. 25Slyšel jsem, co říkali proroci, kteří v mém jménu prorokují klam: Měl jsem sen, měl jsem sen. 26Jak dlouho bude v srdci proroků, kteří prorokují klam, kteří prorokují podvod svého srdce, 27myšlenka, že svými sny, jež vypravují jeden druhému, způsobí, že můj lid zapomene na mé jméno, tak jako na mé jméno zapomněli jejich otcové kvůli Baalovi? 28Prorok, který má sen, ať vypravuje sen, a který má mé slovo, ať vyslovuje mé slovo pravdivě. Co je slámě do zrna? je Hospodinův výrok. 29Cožpak není mé slovo jako oheň, je Hospodinův výrok, a jako kladivo, které tříští skálu? 30Proto hle, jsem proti prorokům, je Hospodinův výrok, kteří má slova kradou jeden druhému. 31Hle, jsem proti prorokům, je Hospodinův výrok, kteří používají svůj jazyk a pronášejí výrok jako prorok. 32Hle, já jsem proti těm, kdo prorokují klamné sny, je Hospodinův výrok, vypravují je a svádějí můj lid svými klamy a svou nadutostí, ale já jsem je neposlal ani jim nic nepřikázal. Jistě tomuto lidu neprospějí, je Hospodinův výrok. 33Když se tě tento lid nebo prorok nebo kněz zeptá: Jaký je Hospodinův výnos? Řekneš jim: Vy jste to břemeno! Odvrhnu vás, je Hospodinův výrok. 34Když prorok, kněz anebo kdokoliv z lidu bude říkat: To je Hospodinův výnos, takového člověka i jeho dům navštívím s trestem. 35Toto říkejte jeden druhému a každý svému bratru: Co odpověděl Hospodin? Co řekl Hospodin? 36Slova: Hospodinův výnos už nepřipomínejte, protože každému je výnosem jeho vlastní slovo. Překrucujete slova živého Boha, Hospodina zástupů, našeho Boha. 37Toto řekni proroku: Co Hospodin odpověděl? Anebo: Co řekl Hospodin? 38Jestliže však budete říkat: Hospodinův výnos, tedy toto praví Hospodin: Protože říkáte toto slovo: Hospodinův výnos, přestože jsem k vám poslal se slovy: Neříkejte: Hospodinův výnos, 39proto hle, zcela na vás zapomenu a odvrhnu od sebe vás i město, které jsem dal vám a vašim otcům. 40Uvedu na vás věčnou potupu a věčnou hanbu, která nebude zapomenuta.
Jamieson Fausset Brown Bible Commentary 1 THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
pastors--Shallum, Jehoiakim, Jeconiah, and Zedekiah (
Ezek 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 (
Exod 32:34).
3 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-
Mal 3:17;
John 10:28;
John 17:12). As to the literal Israel also, see
Jer 32:37;
Isa 54:13;
Isa 60:21;
Ezek 34:11-
Ezek 34:16.
shepherds . . . shall feed them-- (
Jer 3:15;
Ezek 34:23-
Ezek 34:31). 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 (
Deut 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 (
Zech 3:8;
Zech 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;
Dan 9:24;
Zech 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (
1Cor 1:30), so that we become "the righteousness of God in Him" (
Rom 10:3-
Rom 10:4;
2Cor 5:19-21;
Phil 3:9).
execute judgment and justice in the earth-- (
Ps 72:2;
Isa 9:7;
Isa 32:1,
Isa 32:18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (
Jer 3:17-
Jer 3:18). In some passages He is said to come to judge, in others to reign. In
Matt 25:34, He is called "the King."
Ps 9:7 unites them. Compare
Dan 7:22,
Dan 7:26-
Dan 7:27.
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;
Deut 33:28; Isa. 54:1-17; 60:1-22;
Isa 65:17-
Isa 65:25;
Zech 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 (
Gen 22:14;
Exod 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (
1Tim 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
Matt 22:42-
Matt 22:45).
Righteousness--marks His Godhead, for God alone can justify the ungodly (compare
Rom 4:5;
Isa 45:17,
Isa 45:24-
Isa 45:25).
7 Repeated from
Jer 16:14-
Jer 16:15. 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-
Jer 23:4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (
Isa 11:11;
Joel 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;
Jer 48:1;
Jer 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 (
Acts 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (
Luke 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,
Jer 23:15). 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" (
Deut 27:15-
Deut 27:26; Deu. 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 (
2Kgs 22:11, &c.). But
Hos 4:2-
Hos 4:3, 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-- (
Ezek 23:39;
Zeph 3:4).
in my house-- (
Jer 7:30). They built altars to idols in the very temple (
2Kgs 23:12;
Ezek 8:3-
Ezek 8:16). Compare as to covetousness under the roof of the sanctuary,
Matt 21:13;
John 2:16.
12 slippery ways in . . . darkness--Their "way" is their false doctrine which proves fatal to them (
Jer 13:16;
Ps 35:6;
Pro 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-- (
Ezek 13:22).
as Sodom-- (
Deut 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;
2Kgs 17:15;
Jonah 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;
Ezek 13:10;
Zech 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 (
Gen 18:17;
Ps 25:14;
Amos 3:7;
John 15:15;
1Cor 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 (
Deut 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" (
Hos 3:5;
Zech 12:5,
Zech 12:10-
Zech 12:14;
Luke 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 (
Matt 7:15-
Matt 7:20).
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.;
Amos 9:2-
Amos 9:3).
fill heaven and earth--with My omniscience providence, power, and essential being (
1Kgs 8:27).
25 dreamed--I have received a prophetic communication by dream (
Num 12:6;
Deut 13:1, &c.
Joel 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-
Jer 23:34.
27 They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.
fathers . . . for Baal-- (
Judg 3:7;
Judg 8:33-
Judg 8:34).
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" (
2Cor 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;
Hos 13:3).
29 As the "fire" consumes the "chaff" (
Jer 23:28), so "My word" will consume the false prophets (
Matt 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" (
Matt 21:44) to false prophets and their followers (
2Cor 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;
Nah 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;
John 10:1;
Rev 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 (
Zeph 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 (
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."
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.
