เยเรมีย์ 23:35 วิจารณ์

In this chapter the prophet, in God's name, is dealing his reproofs and threatenings, I. Among the careless princes, or pastors of the people (Jer 23:1, Jer 23:2), yet promising to take care of the flock, which they had been wanting in their duty to (Jer 23:3-8). II. Among the wicked prophets and priests, whose bad character is here given at large in divers instances, especially their imposing upon the people with their pretended inspirations, at which the prophet is astonished, and for which they must expect to be punished (v. 9-32). III. Among the profane people, who ridiculed God's prophets and bantered them (Jer 23:33-40). When all have thus corrupted their way they must all expect to be told faithfully of it.

INTRODUCTION TO JEREMIAH 23 This chapter contains threatenings to the Jewish governors, and to their priests and prophets, on account of their manifold sins; intermixed with gracious promises to the Lord's people, and particularly with a famous promise of the Messiah. The pastors or governors of Israel are charged with scattering and driving away the Lord's flock, for which they are threatened, Jer 23:1; and a promise is made of the gathering of the remnant of them, and of setting up other shepherds over them, under whom they should increase, and be comfortable, Jer 23:3; particularly the Messiah is promised; as David's righteous Branch; as a prosperous and righteous King; as the author of righteousness to his people, under whom they should have salvation and safety, Jer 23:5; so that in comparison of this salvation, the deliverance out of Egypt should not be spoken of, Jer 23:7; and then follows a sad complaint of the priests and prophets; of their profaneness, their adultery, swearing, lying, hypocrisy, and deception of the people; for all which they are severely threatened, Jer 23:9; wherefore the people are exhorted not to hearken to them, promising them peace and safety; whereas, by attending to the word of God, it might easily be seen that a storm of wrath was gone forth, and was ready to break, and would fall upon the head of the wicked, to the executing of the thoughts and purposes of God's heart, Jer 23:16; and the Lord declares he had not sent these prophets, as might be known from their not turning the people from their evil ways, Jer 23:21; whose conduct and behaviour could not be hid from the sight of the Lord, nor their prophecies from his ears, which were no other than dreams, and the deceits of their own hearts; and there was as great a difference between them and the word of the Lord, as between chaff and wheat; seeing his word in his hand is of great virtue and efficacy, whereas there was none in theirs, Jer 23:23; wherefore the Lord declares himself to be against these prophets, for stealing his word from their neighbour; for making use of his name, when they were not sent by him; and for causing the people to err by their lies, Jer 23:30; and both people, priest, and prophet, are severely threatened for jeering and scoffing at the word of the Lord, calling it the burden of the Lord; which phrase they are forbid to use in a sneering way; and should they persist in it, they are told that God would forsake and forget them, and cast them out, and everlastingly punish them, Jer 23:39.

Thus shall ye say everyone to his neighbour, and everyone to his brother,.... When conferring about religious things, and the word of God in particular; when any inquiry is made of another, whether any message from the Lord by his prophets? or what is it? that it should not be put in such deriding and calumniating words, "what is the burden of the Lord?" but in more decent and becoming language, thus, what hath the Lord answered? and what hath the Lord spoken? they might lawfully and laudably inquire of the prophet what answer he had received from the Lord, and what it was that he had said to him, provided they were serious in it, and asked with meekness and fear: the word of God should be reverently spoken of, and attended to.

(Verse 33 and following) So if this people, or a prophet, or a priest asks you, saying: what is the burden of God (or what is the assumption of the Lord)? you shall say to them: You are the burden (or assumption). For I will cast (or hurl) you away, says the Lord. And the prophet and the priest and the people, who says the burden (or assumption) of the Lord, I will visit (or avenge) upon that man and upon his house. Each one will say to his friend (nearest in the Vulgate) and to his brother: what did the Lord answer, and what did the Lord speak? And the burden (or assumption) of the Lord will not be remembered anymore, because the burden (or assumption) will be each one's own word (in the Alexandrian version). The Hebrew word massa means burden and weight, as interpreted by Aquila as ἅρμα, that is, burden and weight: Symmachus, Septuagint, and Theodotion translate it as assumption. Therefore, wherever it is heavy, what the Lord threatens, and full of weight and labor, and unendurable, it is also called a burden in the title ἅρμα, that is, weight. Wherever, indeed, the Lord promises prosperity, or after a threat, he promises better things, there the Vision is spoken, or certainly the word of the Lord: and it was clear from the very title of the prophecy of the weight, or vision, and the Word of God, what kind of prediction would follow. Therefore, since the Prophets used to announce sad things and threaten punishments to the sinful people, in order to turn them back to repentance: but the merciful and compassionate Lord delayed his judgment for a long time, the deceived people, led astray by the fraud of false prophets, thought that what the Lord threatened would not come true, and they turned the true matter into a game and a joke; and mocking the prophets, they said: Here again he sees the weight and burden of the Lord. And so it happened that, not at all seriously but as a joke and mockery, the burden and weight were called the Vision. Therefore, the Lord instructed that whether the people, the prophets, or the priests asked Jeremiah what the burden or assumption of the Lord was, he should respond to them and say: You are the burden, and you are the assumption. For I will take you and cast you away, and I will crush you and make you perish. But if anyone thereafter, whether a prophet, a priest, or a member of the people, dares to name the burden and weight of the Lord, I will visit," he said, "upon that man and upon his house; and I will destroy him forever. Therefore let each person say to his neighbor and friend, 'Surely it is not the burden of the Lord?' But what did the Lord respond? And what did the Lord say? You have forgotten the Old: burden and weight, or assumption, should no longer resound in your mouth. For to each person, his own words and deeds will be considered a burden and weight, according to what is written: 'By your words you will be justified, and by your words you will be condemned' (Matthew 15).

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 (Eze 34:2).

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?"