1Běda pastýřům, kteří hubí a rozhánějí ovce mé pastvy - Jahvův výrok! 2Takto proto mluví Jahve, Bůh Izraele, proti pastýřům, kteří mají pást můj lid: rozehnali jste mé ovce, zahnali jste je a nestarali jste se o ně. Nuže, za vaše zlé činy se o vás postarám já, Jahvův výrok! 3Já sám shromáždím zbytek svých ovcí ze všech zemí, kam jsem je rozptýlil, a přivedu je nazpět na jejich louku: budou plodné a rozmnoží se. 4Vzbudím jim pastýře, kteří je budou pást; už se nebudou bát ani strachovat; žádná se neztratí, Jahvův výrok! 5Hle, přicházejí dny - Jahvův výrok -, kdy Davidovi vzbudím spravedlivý výhonek; král bude vládnout a bude prozíravý, v zemi bude vykonávat právo a spravedlnost. 6Za jeho dnů bude Juda zachráněn a Izrael bude bydlet v bezpečí. Hle, dají mu toto jméno: „Jahve - naše spravedlnost“. 7Proto, hle, přicházejí dny - Jahvův výrok -, kdy už se nebude říkat: „Jako že žije Jahve, který vyvedl Izraelity z egyptské země“, 8nýbrž: „Jako že žije Jahve, který vyvedl a nazpět přivedl rod Izraelova domu ze severní země a ze všech zemí, kam je předtím rozptýlil, aby přebývali na své vlastní půdě.“ 9O prorocích. Zlomené je ve mně mé srdce, všechny mé údy se chvějí. Jsem jako opilý člověk, jako někdo, koho přemohlo víno, kvůli Jahvovi a jeho svatým slovům. 10Neboť země je plná cizoložníků; ano, pro kletbu je země ve smutku a pastviště v poušti vyschla; lidé tíhnou ke zlému, plýtvají silami na nespravedlnost. 11Ano, dokonce i prorok a kněz jsou bezbožní, i přímo ve svém Domě jsem nalezl jejich nepravost, Jahvův výrok. 12A tak se jim cesta promění v bahnitý výmol; pustí se po ní v temnotách, svalí se tam. Neboť na ně přivodím neštěstí v roce jejich trestu, Jahvův výrok. 13U samařských proroků jsem viděl pomatenost; prorokovali v Baalově jménu a zaváděli můj izraelský lid. 14Ale u jeruzalémských proroků jsem viděl hrůzu: cizoložství, zatvrzelost ve lži, podporu poskytovanou zlovolníkům, aby se nikdo od své zlovolnosti neodvrátil. Ti všichni jsou pro mne jako Sodoma a jako Gomora jeho obyvatelé! 15Proto takto mluví Jahve Sabaot proti prorokům: Hle, nakrmím je pelyňkem a napojím je otrávenou vodou, vždyť od jeruzalémských proroků vzešla bezbožnost a rozšířila se po celé zemi. 16Takto mluví Jahve Sabaot: Neposlouchejte slova těch proroků, kteří vám prorokují; klamou vás, vykládají o viděních svého srdce, ne o tom, co by pocházelo z Jahvových úst; 17odvažují se říkat těm, kdo mnou pohrdají: „Jahve promluvil; budete mít pokoj!“ A všem, kdo jdou za zatvrzelostí svého srdce: „Nepřihodí se vám nic zlého!“ 18Ale kdo se tedy účastnil Jahvovy rady a viděl a slyšel jeho slovo? Kdo dával pozor na jeho slovo a slyšel je? 19Hle, Jahvova vichřice, jeho propukající rozlícenost, vichřice se rozpoutává, dopadá na hlavy bezbožníků; 20Jahvův hněv se neodvrátí, dokud on nenaplní a neuskuteční záměry svého srdce: na konci dnů to jasně pochopíte! 21Neposlal jsem ty proroky, a oni běží! Nic jsem jim neřekl, a oni prorokují! 22Kdyby se byli účastnili mé rady, ohlásili by má slova mému lidu, odvrátili by je od jejich špatné cesty a od jejich zvrácených skutků. 23Že bych byl Bůh jen zblízka - Jahvův výrok -, že bych zdálky už Bohem nebyl? 24Což se může člověk schovat na skrytých místech, aniž bych jej viděl? - Jahvův výrok. Cožpak nebe i zemi nenaplňuji já? - Jahvův výrok. 25Slyšel jsem, jak mluví proroci, kteří prorokují v mém jménu lež a říkají: „Měl jsem sen! Měl jsem sen!“ 26Jak dlouho ještě budou v lůně proroků lidé, kteří prorokují lež a zvěstují podvod svého srdce? 27Pomocí snů, které vyprávějí jeden druhému, se usilovně snaží, aby můj lid zapomněl na mé Jméno; takto pro Baala zapomněli na mé Jméno jejich otcové! 28Ať prorok, který měl sen, vypráví sen! A ten, který ode mne má slovo, ať mé slovo věrně podává! Co mají společného sláma a pšenice? - Jahvův výrok. 29Což není mé slovo jako oheň? - Jahvův výrok. Není jako kladivo, jež tříští skálu? 30A tak uhodím na ty proroky - Jahvův výrok -, kteří si navzájem kradou má slova. 31Uhodím na ty proroky - Jahvův výrok -, kteří melou jazykem pronášejíce výroky. 32Uhodím na ty, kteří prorokují ze lživých snů - Jahvův výrok -, kteří je vyprávějí a zavádějí můj lid svým lhaním a chvástáním. Já jsem je neposlal, nedal jsem jim příkazy a oni tomu lidu nijak neprospívají, Jahvův výrok. 33A až se tě ten lid nebo nějaký prorok nebo nějaký kněz zeptá: „Jaké je to Jahvovo břemeno?“ Odpovíš jim: „To vy jste to břemeno, a já se vás zbavím, Jahvův výrok!“ 34A proroka, kněze nebo člověka z lidu, který řekne: „Jahvovo břemeno“, toho navštívím, jeho i jeho dům. 35Mezi sebou, mezi bratry budete mluvit takto: „Co odpověděl Jahve?“ Nebo: „Co řekl Jahve?“ 36Ale už se nezmíníte o „Jahvově břemeni“, neboť pro každého je břemenem jeho vlastní slovo. A vy překrucujete slova živého Boha, Jahva Sabaot, našeho Boha! 37K prorokovi budeš mluvit takto: „Co ti odpověděl Jahve?“ Nebo „Co řekl Jahve?“ 38Řeknete-li však: „Jahvovo břemeno“, pak mluví Jahve takto: Jelikož užíváte tohoto výrazu, třebaže jsem vás dal upozornit, abyste už neříkali „Jahvovo břemeno“, 39zvednu vás za to a vrhnu vás daleko od své tváře, vás i Město, které jsem dal vám a vašim otcům. 40A uvalím na vás věčnou potupu, věčné a nezapomenutelné zahanbení.
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 (
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 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
Jr 23:6); also "out of all countries," in this verse and
Jr 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 (
Ml 3:16-
Ml 3:17;
Jn 10:28;
Jn 17:12). As to the literal Israel also, see
Jr 32:37;
Es 54:13;
Es 60:21;
Ez 34:11-
Ez 34:16.
shepherds . . . shall feed them-- (
Jr 3:15;
Ez 34:23-
Ez 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 (
Es 49:3).
unto David--HENGSTENBERG observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (
Dt 18:18;
Ps 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in
Es 11:1 with the then poor and unknown "Jesse."
righteous Branch--"the Branch of righteousness" (
Jr 33:15); "The Branch" simply (
Zc 3:8;
Zc 6:12); "The Branch of the Lord" (
Es 4:2).
prosper--the very term applied to Messiah's undertaking (
Es 52:13, Margin;
Es 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (
Es 53:11;
Dn 9:24;
Zc 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" (
Rm 10:3-
Rm 10:4;
2Co 5:19-21;
Php 3:9).
execute judgment and justice in the earth-- (
Ps 72:2;
Es 9:7;
Es 32:1,
Es 32:18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (
Jr 3:17-
Jr 3:18). 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
Dn 7:22,
Dn 7:26-
Dn 7:27.
6 Judah . . . Israel . . . dwell safely--Compare
Jr 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 (
Jr 32:37;
Dt 33:28; Isa. 54:1-17; 60:1-22;
Es 65:17-
Es 65:25;
Zc 14:11).
shall be called, the Lord--that is, shall be (
Es 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (
Gn 22:14;
Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (
1Tm 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-
Mt 22:45).
Righteousness--marks His Godhead, for God alone can justify the ungodly (compare
Rm 4:5;
Es 45:17,
Es 45:24-
Es 45:25).
7 Repeated from
Jr 16:14-
Jr 16:15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in
Jr 23:3-
Jr 23:4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (
Es 11:11;
Jl 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
Jr 46:2;
Jr 48:1;
Jr 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-- (
Hb 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 (
Act 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (
Lc 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 (
Es 54:5) for idols, at the instigation of the false "prophets" (
Jr 23:9,
Jr 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" (
Dt 27:15-
Dt 27:26; Deu. 28:15-68;
Es 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 (
2Ro 22:11, &c.). But
Os 4:2-
Os 4:3, favors English Version (compare
Jr 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 (
Jr 23:11).
course . . . evil--They (both prophets and people) rush into wickedness (
Jr 23:21;
Es 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;
Sop 3:4).
in my house-- (
Jr 7:30). They built altars to idols in the very temple (
2Ro 23:12;
Ez 8:3-
Ez 8:16). 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 (
Jr 13:16;
Ps 35:6;
Prv 4:19).
I will bring evil . . . visitation--still more calamities than those already inflicted. See on
Jr 11:23; "visitation," namely, in wrath.
13 folly--literally, "insipidity," "unsavouriness" (
Jb 6:6), not having the salt of godliness (
Col 4:6).
in Baal--in the name of Baal; in connection with his worship (see
Jr 2:8).
caused . . . to err-- (
Es 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-- (
Dt 32:32;
Es 1:10).
15 gall--poison (see on
Jr 8:14;
Jr 9:15).
16 make you vain--They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (
Jr 2:5;
2Ro 17:15;
Jon 2:8), [GESENIUS]. Rather, "they delude you with vain promises of security" (
Jr 23:17; compare
Ps 62:10) [MAURER].
of their own heart--of their own invention (
Jr 23:21;
Jr 14:14).
17 say still--Hebrew, "say in saying," that is, say incessantly.
peace-- (
Jr 6:14;
Ez 13:10;
Zc 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
Jr 23:22;
Jb 15:8). The spiritual man alone has the privilege (
Gn 18:17;
Ps 25:14;
Am 3:7;
Jn 15:15;
1Co 2:16).
19 So far from all prosperity awaiting the people as the false prophets say (
Jr 23:17), wrath is in store for them.
grievous--literally, "eddying," whirling itself about, a tornado. In
Jr 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" (
Jr 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (
Dt 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" (
Os 3:5;
Zc 12:5,
Zc 12:10-
Zc 12:14;
Lc 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-- (
Jr 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 (
Jr 25:5;
Es 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-
Mt 7:20).
23 Let not the false prophets fancy that their devices (
Jr 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-
Am 9:3).
fill heaven and earth--with My omniscience providence, power, and essential being (
1Ro 8:27).
25 dreamed--I have received a prophetic communication by dream (
Nb 12:6;
Dt 13:1, &c.
Jl 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
Jr 23:29-
Jr 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-- (
Jgs 3:7;
Jgs 8:33-
Jgs 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 (
Jr 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;
Os 13:3).
29 As the "fire" consumes the "chaff" (
Jr 23:28), so "My word" will consume the false prophets (
Mt 3:12;
Heb 4:12). "My word" which is "wheat" (
Jr 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 (
Jr 20:9). The "hammer" symbolizes destructive power (
Jr 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
Jr 28:2;
Jn 10:1;
Ap 22:19).
31 use--rather, "take" their tongue: a second class (compare
Jr 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 (
Sop 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 (
Ml 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 (
Os 4:6). But God cannot possibly forget His children (
Es 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
Jr 23:36 : "every man's word shall be his burden."
40 not be forgotten--If we translate
Jr 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.