5 Behold, the days come, saith Jehovah, when I will raise unto David a righteous Branch, who shall reign as king, and act wisely, and shall execute judgment and righteousness in the land.
*He* shall be great, and shall be called Son of [the] Highest; and [the] Lord God shall give him the throne of David his father; and he shall reign over the house of Jacob for the ages, and of his kingdom there shall not be an end.
and speak unto him, saying, Thus speaketh Jehovah of hosts, saying, Behold a man whose name is [the] Branch; and he shall grow up from his own place, and he shall build the temple of Jehovah: even he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both.
And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall be fruitful; and the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah. And his delight will be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his reins, and faithfulness the girdle of his loins.
Behold, a king shall reign in righteousness, and princes shall rule in judgment. And a man shall be as a hiding-place from the wind, and a covert from the storm; as brooks of water in a dry place, as the shadow of a great rock in a thirsty land.
O Zion, that bringest glad tidings, get thee up into a high mountain; O Jerusalem, that bringest glad tidings, lift up thy voice with strength: lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord Jehovah will come with might, and his arm shall rule for him; behold, his reward is with him, and his recompence before him. He will feed his flock like a shepherd: he will gather the lambs with his arm, and carry them in his bosom; he will gently lead those that give suck.
Behold, days come, saith Jehovah, that I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers, in the day of my taking them by the hand, to lead them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, saith Jehovah. For this is the covenant that I will make with the house of Israel, after those days, saith Jehovah: I will put my law in their inward parts, and will write it in their heart; and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them unto the greatest of them, saith Jehovah: for I will pardon their iniquity, and their sin will I remember no more. Thus saith Jehovah, who giveth the sun for light by day, the ordinances of the moon and of the stars for light by night, who stirreth up the sea so that the waves thereof roar, -- Jehovah of hosts is his name: If those ordinances depart from before me, saith Jehovah, the seed of Israel also shall cease from being a nation before me for ever. Thus saith Jehovah: If the heavens above can be measured, and the foundations of the earth searched out beneath, I will also cast off the whole seed of Israel, for all that they have done, saith Jehovah. Behold, the days come, saith Jehovah, that the city shall be built to Jehovah, from the tower of Hananeel unto the corner-gate.
{For Solomon.} O God, give the king thy judgments, and thy righteousness unto the king's son. He will judge thy people with righteousness, and thine afflicted with judgment.
Behold, the days come, saith Jehovah, that I will perform the good word which I have spoken unto the house of Israel and unto the house of Judah. In those days, and at that time, will I cause a Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell in safety. And this is the name wherewith she shall be called: Jehovah our Righteousness.
Son of man, put forth a riddle, and speak a parable unto the house of Israel, and say, Thus saith the Lord Jehovah: A great eagle with great wings, long-pinioned, full of feathers, which was of divers colours, came unto Lebanon, and took the highest branch of the cedar. He cropped off the top of its young shoots, and carried it into a merchants' land; he set it in a city of traders. And he took of the seed of the land, and planted it in a fruitful field; he placed it by great waters, he set it as a willow tree. And it grew, and became a spreading vine of low stature, so that its branches should turn toward him, and the roots thereof be under him; and it became a vine, and brought forth branches, and shot forth sprigs. And there was another great eagle with great wings and many feathers; and behold, from the beds of her plantation, this vine did bend her roots unto him, and shot forth her branches toward him, that he might water it. It was planted in a good field by many waters, that it might bring forth branches and bear fruit, that it might be a noble vine. Say, Thus saith the Lord Jehovah: Shall it prosper? Shall he not pull up its roots, and cut off its fruit, that it may wither? All its fresh sprouting leaves shall wither, even without a great arm and many people to pluck it up by its roots. And behold, being planted, shall it prosper? shall it not utterly wither when the east wind toucheth it? It shall wither in the beds where it grew.
Thus saith the Lord Jehovah: I will also take of the highest branch of the lofty cedar, and will set it; I will crop off from the top of its young shoots a tender one, and I will plant it upon a high and eminent mountain: upon the mountain of the height of Israel will I plant it; and it shall bring forth branches, and bear fruit, and become a noble cedar; and under it shall dwell all birds of every wing; in the shadow of the branches thereof shall they dwell. And all the trees of the field shall know that I Jehovah have brought down the high tree, have exalted the low tree, have dried up the green tree, and made the dry tree to flourish: I Jehovah have spoken, and will do [it].
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 23
Commentary on Jeremiah 23 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 23
Jer 23:1-40. The Wicked Rulers to Be Superseded by the King, Who Should Reign over the Again United Peoples, Israel and Judah.
This forms the epilogue to the denunciations of the four kings, in Jer 21:1-22:30.
1. pastors—Shallum, Jehoiakim, Jeconiah, and Zedekiah (Eze 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, 4. 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, 17; Joh 10:28; 17:12). As to the literal Israel also, see Jer 32:37; Isa 54:13; 60:21; Eze 34:11-16.
shepherds … shall feed them—(Jer 3:15; Eze 34:23-31). 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 (De 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 (Zec 3:8; 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; Da 9:24; Zec 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" (Ro 10:3, 4; 2Co 5:19-21; Php 3:9).
execute judgment and justice in the earth—(Ps 72:2; Isa 9:7; 32:1, 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, 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 Da 7:22, 26, 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; De 33:28; Isa 54:1-17; 60:1-22; 65:17-25; Zec 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 (Ge 22:14; Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (1Ti 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 22:42-45).
Righteousness—marks His Godhead, for God alone can justify the ungodly (compare Ro 4:5; Isa 45:17, 24, 25).
7, 8. Repeated from Jer 16:14, 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, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Isa 11:11; Joe 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; 48:1; 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 (Ac 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (Lu 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, 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" (De 27:15-26; 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 (2Ki 22:11, &c.). But Ho 4:2, 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—(Eze 23:39; Zep 3:4).
in my house—(Jer 7:30). They built altars to idols in the very temple (2Ki 23:12; Eze 8:3-16). Compare as to covetousness under the roof of the sanctuary, Mt 21:13; Joh 2:16.
12. slippery ways in … darkness—Their "way" is their false doctrine which proves fatal to them (Jer 13:16; Ps 35:6; Pr 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—(Eze 13:22).
as Sodom—(De 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; 2Ki 17:15; Jon 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; Eze 13:10; Zec 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 (Ge 18:17; Ps 25:14; Am 3:7; Joh 15:15; 1Co 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 (De 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" (Ho 3:5; Zec 12:5, 10-14; Lu 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 (Mt 7:15-20).
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.; Am 9:2, 3).
fill heaven and earth—with My omniscience, providence, power, and essential being (1Ki 8:27).
25. dreamed—I have received a prophetic communication by dream (Nu 12:6; De 13:1, &c. Joe 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 23:29-34.
27. They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.
fathers … for Baal—(Jud 3:7; 8:33, 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" (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; Ho 13:3).
29. As the "fire" consumes the "chaff," [Jer 23:28], so "My word" will consume the false prophets (Mt 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" (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 (Jer 20:9). The "hammer" symbolizes destructive power (Jer 50:23; Na 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; Joh 10:1; Re 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 (Zep 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 (Ho 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.