เยเรมีย์ 23:39 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.

Therefore, behold, I, even I, will utterly forget you,.... That is, so behave towards them, as though they were entirely out of his sight and mind; show no affection to them; take no care of them; bestow no favours upon them; and no more have them under his protection. In the word here used, and rendered "forget", and the word before used for a "burden", there is an elegant play on words (w), which another language will not easily express; no doubt there is an allusion to that word in this; and I will forsake you; neither vouchsafe them his gracious presence, nor his powerful protecting presence, but give them up to the enemy: and the city that I gave you and your fathers; the city of Jerusalem, which he had given to them to dwell in, and their fathers before them; but now they having sinned against him, and provoked him; therefore, notwithstanding this grant of the place to them, and which is mentioned that they might not depend upon it, and buoy up themselves with hopes that they should be in safety on that account; as he had forsaken them, he would forsake that, and the temple in it, and give it up into the hand of the Chaldeans: and cast you out of my presence; as useless and loathsome. The Targum is, "I will remove you far away, and the city which I save you and your fathers from my word.'' it signifies their going into captivity. (w) "forgetting I will forget", and "a burden".

(Verses 37 onwards) And you pervert the words of the living God: the Lord of hosts, our God. This is what you say to the Prophet: What did the Lord respond to you, and what did the Lord say? But if you say the burden of the Lord. Up to this point, it is not found in the Septuagint, and it continues: Therefore, this is what the Lord says: Because you have said this word, the burden of the Lord, and I have sent to you, saying: Do not say, the burden of the Lord: therefore, behold, I will take you up and cast you and the city that I gave to you and your fathers away from My presence, and I will make you an everlasting reproach and an eternal disgrace, which will never be forgotten. The Lord commanded that the discourse of burden and weight and assumption should never be spoken among the people; but rather the response to the word of God: because the people had scorned to fulfill it, the word itself is interpreted over them, and it says, 'Because you have said that I did not want this, even though I have often sent prophets and commanded you not to say it: therefore I will fulfill your discourse of assumption, burden, and weight in you by action. Indeed, I will assume you and lift you up and carry you, and I will make you stumble and cause you to fall from the heights to the ground.' Not only you, but also your city, which I gave to your fathers. And I will make you a disgrace and eternal ignominy, which will never be erased by forgetfulness. And we know that this happened during the Babylonian captivity; but it is more fully and perfectly fulfilled after the passion and resurrection of the Savior, when the Lord spoke: Your house will be left deserted to you (Luke 13:35): and this sentence will remain until the end. Let us also speak in another way, only according to the Septuagint: the word λῆμμα not only signifies assumption, but also gift and gift. Because the people always promised themselves prosperity, it says that they should not say this anymore. For they are unworthy of God's gifts and favors, rather they should be rejected and completely abandoned by God's help. However, often things are shown from the words and interpretation of names, as in the case of Abraham, Sarah, and Peter, and the names of the sons of Zebedee, where the changing of names signifies a change in circumstances. And in this same prophet, Phasur is said to mean fear, or translation, and colonus, or foreigner. It should be noted that the words 'Dei viventis,' 'Domini exercituum,' 'Dei nostri' are not found in the Latin and Greek manuscripts, and the Hebrews themselves read against this in their volumes, as it properly signifies the mystery of the Trinity.

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).

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."