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 (
Иез 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 (
Исх 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
Иер 23:6); also "out of all countries," in this verse and
Иер 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 (
Мал 3:16-
Мал 3:17;
Ин 10:28;
Ин 17:12). As to the literal Israel also, see
Иер 32:37;
Ис 54:13;
Ис 60:21;
Иез 34:11-
Иез 34:16.
shepherds . . . shall feed them-- (
Иер 3:15;
Иез 34:23-
Иез 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 (
Ис 49:3).
unto David--HENGSTENBERG observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (
Втор 18:18;
Псал 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in
Ис 11:1 with the then poor and unknown "Jesse."
righteous Branch--"the Branch of righteousness" (
Иер 33:15); "The Branch" simply (
Зах 3:8;
Зах 6:12); "The Branch of the Lord" (
Ис 4:2).
prosper--the very term applied to Messiah's undertaking (
Ис 52:13, Margin;
Ис 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (
Ис 53:11;
Дан 9:24;
Зах 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (
1Кор 1:30), so that we become "the righteousness of God in Him" (
Рим 10:3-
Рим 10:4;
2Кор 5:19-21;
Фил 3:9).
execute judgment and justice in the earth-- (
Псал 72:2;
Ис 9:7;
Ис 32:1,
Ис 32:18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (
Иер 3:17-
Иер 3:18). In some passages He is said to come to judge, in others to reign. In
Мф 25:34, He is called "the King."
Псал 9:7 unites them. Compare
Дан 7:22,
Дан 7:26-
Дан 7:27.
6 Judah . . . Israel . . . dwell safely--Compare
Иер 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 (
Иер 32:37;
Втор 33:28; Isa. 54:1-17; 60:1-22;
Ис 65:17-
Ис 65:25;
Зах 14:11).
shall be called, the Lord--that is, shall be (
Ис 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (
Быт 22:14;
Исх 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (
1Тим 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
Мф 22:42-
Мф 22:45).
Righteousness--marks His Godhead, for God alone can justify the ungodly (compare
Рим 4:5;
Ис 45:17,
Ис 45:24-
Ис 45:25).
7 Repeated from
Иер 16:14-
Иер 16:15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in
Иер 23:3-
Иер 23:4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (
Ис 11:11;
Иоил 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
Иер 46:2;
Иер 48:1;
Иер 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-- (
Авв 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 (
Деян 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (
Лк 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 (
Ис 54:5) for idols, at the instigation of the false "prophets" (
Иер 23:9,
Иер 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" (
Втор 27:15-
Втор 27:26; Deu. 28:15-68;
Ис 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 (
4Цар 22:11, &c.). But
Ос 4:2-
Ос 4:3, favors English Version (compare
Иер 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 (
Иер 23:11).
course . . . evil--They (both prophets and people) rush into wickedness (
Иер 23:21;
Ис 59:7).
force . . . not right--Their powers are used not on the side of rectitude, but on that of falsehood.
11 profane-- (
Иез 23:39;
Соф 3:4).
in my house-- (
Иер 7:30). They built altars to idols in the very temple (
4Цар 23:12;
Иез 8:3-
Иез 8:16). Compare as to covetousness under the roof of the sanctuary,
Мф 21:13;
Ин 2:16.
12 slippery ways in . . . darkness--Their "way" is their false doctrine which proves fatal to them (
Иер 13:16;
Псал 35:6;
Прит 4:19).
I will bring evil . . . visitation--still more calamities than those already inflicted. See on
Иер 11:23; "visitation," namely, in wrath.
13 folly--literally, "insipidity," "unsavouriness" (
Иов 6:6), not having the salt of godliness (
Кол 4:6).
in Baal--in the name of Baal; in connection with his worship (see
Иер 2:8).
caused . . . to err-- (
Ис 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-- (
Иез 13:22).
as Sodom-- (
Втор 32:32;
Ис 1:10).
15 gall--poison (see on
Иер 8:14;
Иер 9:15).
16 make you vain--They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (
Иер 2:5;
4Цар 17:15;
Йона 2:8), [GESENIUS]. Rather, "they delude you with vain promises of security" (
Иер 23:17; compare
Псал 62:10) [MAURER].
of their own heart--of their own invention (
Иер 23:21;
Иер 14:14).
17 say still--Hebrew, "say in saying," that is, say incessantly.
peace-- (
Иер 6:14;
Иез 13:10;
Зах 10:2).
imagination--Hebrew, "obstinacy."
no evil-- (
Мих 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
Иер 23:22;
Иов 15:8). The spiritual man alone has the privilege (
Быт 18:17;
Псал 25:14;
Амос 3:7;
Ин 15:15;
1Кор 2:16).
19 So far from all prosperity awaiting the people as the false prophets say (
Иер 23:17), wrath is in store for them.
grievous--literally, "eddying," whirling itself about, a tornado. In
Иер 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" (
Иер 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (
Втор 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" (
Ос 3:5;
Зах 12:5,
Зах 12:10-
Зах 12:14;
Лк 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-- (
Иер 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 (
Иер 25:5;
Ис 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 (
Мф 7:15-
Мф 7:20).
23 Let not the false prophets fancy that their devices (
Иер 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 (
Псал 139:7, &c.;
Амос 9:2-
Амос 9:3).
fill heaven and earth--with My omniscience providence, power, and essential being (
3Цар 8:27).
25 dreamed--I have received a prophetic communication by dream (
Чис 12:6;
Втор 13:1, &c.
Иоил 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
Иер 23:29-
Иер 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-- (
Суд 3:7;
Суд 8:33-
Суд 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 (
Иер 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" (
2Кор 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 (
Псал 1:4;
Ос 13:3).
29 As the "fire" consumes the "chaff" (
Иер 23:28), so "My word" will consume the false prophets (
Мф 3:12;
Евр 4:12). "My word" which is "wheat" (
Иер 23:28), that is, food to the true prophet and his hearers, is a consuming "fire," and a crushing "hammer" (
Мф 21:44) to false prophets and their followers (
2Кор 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 (
Иер 20:9). The "hammer" symbolizes destructive power (
Иер 50:23;
Наум 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
Иер 28:2;
Ин 10:1;
Откр 22:19).
31 use--rather, "take" their tongue: a second class (compare
Иер 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 (
Соф 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 (
Мал 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 (
Ос 4:6). But God cannot possibly forget His children (
Ис 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
Иер 23:36 : "every man's word shall be his burden."
40 not be forgotten--If we translate
Иер 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.