Chapter 23
Condemnation of false prophets
Lecture 1
Woe to evil shepherds
23:1 Woe to the shepherds who scatter and tear in pieces the flock of my pasture! says the Lord .
23:2a Therefore, thus says the Lord , God of Israel to the shepherds who shepherd my people: you have scattered my flock and have driven them away, and have not visited them.
119 . Here, he speaks of the threat against all the princes in general:
first, the threat against the wicked princes;
second, the separation of the good from the bad, at the Lord showed me (Jer 24:1).
The first is divided into two parts.
First, he speaks of the threat against the preeminent among the people according to their authority in governing—namely, the rulers;
second, against the preeminent among the people according to the privilege of divine revelation—namely, the prophets—at, concerning the prophets: my heart is broken within me (Jer 23:9).
Concerning the first, there are two points.
First, he makes clear their fault;
second, he threatens punishment, at behold, I shall visit upon you (Jer 23:2b).
Concerning the first, there are two points.
First, the dispersion of the people: the shepherds who scatter , by driving them from their land; and tear in pieces , by killing or despoiling; or because of the tyranny they exercise over them; or because they were the occasion that the people should suffer these things from the enemy: while they were living in their sins, they did not call the people back from sin. As it says below: my people have been a lost flock; their shepherds led them astray, and have made them wander in the mountains (Jer 50:6).
Second, the rebuke of the shepherds: therefore, thus says the Lord : you have driven them away , as occasions arise; or because of tyranny. With your horns you toss all the weak cattle until they are scattered abroad (Ezek 34:21).
Lecture 2
Promise of salvation
23:2b Behold, I shall visit upon you the wickedness of your deeds, says the Lord .
23:3 And I shall gather the remnants of my flock from all the lands to which I have driven them; and I shall bring them back to their own fields, and they shall increase, and be multiplied.
23:4 And I shall raise up shepherds over them, and they shall pasture them, and they shall not fear anymore, neither shall they be afraid, and none shall be lacking of their number, says the Lord .
23:5 Behold, the days are coming, says the Lord , when I shall raise up from David a righteous shoot, and he shall reign as king, and will be wise, and he will execute judgment and righteousness in the land.
23:6 In those days Judah will be saved, and Israel shall dwell confidently; and this is the name which they shall call him: the Lord our just one.
120 . Here he threatens punishment.
First, he mentions the threat against the shepherds: I shall visit . As it says above: I shall visit upon you according to the fruit of your doings (Jer 21:14).
Second, he mentions the consolation of the scattered flock: I shall gather , where first, he speaks of gathering. I shall lead them out from the peoples, and gather them from the lands (Ezek 34:13). And the prosperity of their state: and I shall bring them back to their own fields, and they shall increase, and be multiplied . Increase and multiply, and fill the earth (Gen 1:22).
Second, he promises them an improvement of their rulers.
First, he promises them solicitous princes when he speaks of the solicitude of their shepherds: and I shall raise up , when you have already fallen into nothingness, shepherds , Ezra and others according to some. But better, the apostles. As it says above: I will give you shepherds after my own heart, and they will feed you with knowledge and understanding (Jer 3:15). And the usefulness of solicitude, namely, security: and they shall not fear , with regard to the signs of fear externally, neither shall they be afraid , internally, and none shall be lacking of their number ; it is as though he were saying, “None from the number of the Church shall fear or fail because of the negligence of the apostles.”
Alternatively, it refers to the number of the predestined. None of them is lost, except the son of perdition (John 17:12). This security, however, is not brought to completion in this life, but will be brought to completion when perfect charity casts out fear (1 John 4:18). It will be accomplished in the future.
Second, he promises them a most excellent king, showing the fittingness of the time: behold , because of the certainty, the days of grace. Behold, now is the acceptable time; behold, now is the day of salvation (2 Cor 6:2).
He shows the nature of the king who is to come, with regard to the nobility of his line: I shall raise up from David a righteous shoot . As it says below: I will make to spring forth for David the shoot of justice, and he shall execute judgment and justice in the earth (Jer 33:15). With regard to the authority of his dignity: and he shall reign as king , not only over the Jews, but also over all kings. And he shall rule over the house of Jacob forever (Luke 1:33). Whose kingdom is an everlasting kingdom, and all kings shall serve, and obey him (Dan 7:27). With regard to the wisdom of the heart: and he will be wise —indeed, wisdom itself. Christ the power of God, and the wisdom of God (1 Cor 1:24). And with regard to the execution of justice: and he will execute judgment , in his first coming, against the devil, who was called the prince of the world: now is the judgment of the world, now is the prince of this world cast out (John 12:31), into the outer darkness; and in his second coming, against all, by punishing them by a general sentence. The Father does not judge anyone, but has given all judgment to the Son (John 5:22).
And righteousness , which he taught was to be observed: unless your righteousness surpasses that of the scribes and pharisees you shall not enter into the kingdom of the heavens (Matt 5:20); and which was for completing the assistance of grace. For this reason, he speaks of the usefulness of his coming, with regard to salvation from punishment: in those days Judah will be saved —in his first coming particularly, and in his second coming universally, when all Israel shall be saved (Rom 11:26). If the number of the children of Israel were as the sand of the sea, a remnant of them shall be converted (Isa 10:22). And with regard to security: and Israel shall dwell confidently . And this is to be expounded as above. My people shall dwell in the beauty of peace, in the tabernacles of justice, and in abundant rest (Isa 32:18). He says, Judah , with regard to the two tribes; Israel , with regard to the ten, to signify that in the faith of Christ they shall be at peace. And they shall appoint for themselves one head (Hos 1:11).
Lecture 3
Joy after liberation
23:7 Because of this, behold, the days are coming says the Lord , when they shall no longer say, ‘As the Lord lives, who brought the children of Israel out of Egypt’;
23:8 but, ‘As the Lord lives, who brought the seed of the house of Israel out of the land of the north, and from all the lands to which I shall scatter them.’ And they shall dwell in their own land.
121 . Here, he shows the magnitude of the kindness from the fact that because of this kindness, God’s former kindness shall be forgotten; it is possible for one to refer this to the liberation wrought by Cyrus, but better would be to refer it to the liberation won by Christ. You shall not remember the former things, nor look upon the things of old (Isa 43:18).
Lecture 4
Threat against the prophets
23:9 Concerning the prophets: my heart is broken within me; all my bones are shaken; I have become like a drunk man, and like a man sodden with wine, from the face of the Lord , and from the face of his holy words.
23:10 For the land is filled with adulterers; for the earth mourned because of the curse, the pastures of the wilderness are dried up: and their course has become evil, and their strength unequal.
122 . Here, he speaks of the threat against the prophets, as the title itself declares:
first, the threat against the prophets;
second, the threat against the visions of the prophets, at therefore, if this people shall ask you (Jer 23:33).
Concerning the first, there are two points.
First, he speaks of the deception of the prophets;
second, of the variety of their deceptions, at thus says the Lord (Jer 23:16).
Concerning the first, there are two points.
First, the effect of the deception on the people;
second, the sin of the deceiving prophets, at for the prophet and the priest are defiled (Jer 23:11).
Concerning the first, there are two points.
First, the compassion of the prophet concerning the future destruction, which he reveals by the breaking of his heart: my heart is broken ; by the trembling of his body: all my bones are shaken , as regularly happens to those who are troubled; by the hindering of his thinking: I have become like a drunk man , who does not have the use of his reason; and this, because of the magnitude of his shock: like a man sodden with wine , who certainly has the use of his reason, but it is impeded by much drinking; from the face of the Lord , from the presence of his revelation, which tells me he is angry with the Jews; his holy words , by which he informed me of their guilt, and predicted punishment. All my bones are scattered, my heart within me has become as melting wax in the midst of my bowels (Ps 21:15). Be astonished and wonder, waver and stagger, be drunk and not from wine, be moved and not from drunkenness (Isa 29:9).
Second, he speaks of the dissipation of the people:
first, with regard to the magnitude of their sin: for with adulterers , namely, with idolatry and other sins, the land of the Jews is filled . His land is filled with idols (Isa 2:8).
Second, with regard to the infliction of the punishment: because of the curse , of God, the earth mourned , was made barren. The land mourned, and faded away, and was made weak (Isa 24:4).
Third, regarding their obstinacy: and their course has become evil , because they are prepared for evil on account of their sins. Their feet run to evil (Prov 1:16). Unequal , to the strength of their holy fathers, who would exercise themselves in the service of God. The heart of the fool shall be unequal (Prov 15:7).
Lecture 5
Defilement of the prophets
23:11 For the prophet and the priest are defiled, and I find their evil in my house, says the Lord .
23:12 Therefore, their way shall be as a slippery place in the darkness; they shall be thrust out, and fall in it; for I shall bring evil upon them, the year of their visitation, says the Lord .
23:13 And in the prophets of Samaria I have seen foolishness; they prophesied by Baal, and they deceived my people Israel.
23:14 And in the prophets of Jerusalem I have seen the likeness of adulterers, a way of lies, and they have strengthened the hands of the wicked, so that each one might not be turned from his wickedness; they have all become to me like Sodom, and their inhabitants like Gomorrah.
23:15 Therefore, thus says the Lord of hosts to the prophets: behold, I will feed them with wormwood, and make them drink gall; for defilement has come forth from the prophets of Jerusalem upon all the land.
123 . Here, he notes the wickedness of the prophets as the cause of the wickedness of the people:
first, in general, when he speaks of their guilt: the prophet and the priest are defiled , by various crimes, in my house , the temple, or the people. As it says above: why is it that my beloved has done much wickedness in my house? ( Jer 11:15).
And when he adds the punishment: therefore, their way shall be as a slippery place , that is, they will fall in their sins as on a road of this sort. Let their paths become dark and slippery (Ps 34:6). And when he expounds it: for I shall bring evil , punishments. As it says above: I will bring this evil upon the men of Anathoth, the year of their visitation (Jer 11:23).
Second, in particular:
first, he speaks of their guilt with regard to the prophets of the ten tribes: and in the prophets of Samaria I have seen foolishness , because they would worship their idols on the high places, like those whom Elijah slew (1 Kgs 18). The prophet that teaches falsehood is himself the tail (Isa 9:15).
And of the prophets of the two tribes: and in the prophets of Jerusalem I have seen the likeness , because they indirectly incited the people to idolatry when they deceitfully promised prosperity to idolaters. They have violated me to my people for a handful of barley, and a fragment of bread, that they might kill souls which do not die, and give life to souls which do not live (Ezek 13:19).
Second, he speaks of the divine wrath: they have all become to me like Sodom —namely, the prophets: I hold them in such abhorrence— and their inhabitants , of Jerusalem. Hear the word of the Lord, you princes of Sodom; perceive with your ears the law of your God, O people of Gomorrah (Isa 1:10).
Third, he threatens punishment: therefore, thus says the Lord : behold, I will feed them with wormwood, and make them drink gall . As it says above: behold, I will feed them with wormwood and give them water of gall to drink (Jer 9:15). And he gives the reason why he threatens the prophets particularly: for defilement has come forth from the prophets of Jerusalem upon all the land . Iniquity came from Babylon, from the elder judges who seemed to rule the people (Dan 13:5).
Lecture 6
Falsity of the prophets
23:16 Thus says the Lord of hosts: do not listen to the words of the prophets, who prophecy to you, and deceive you; they speak the vision of their own heart, and not by the mouth of the Lord .
23:17 They say to those who blaspheme me, the Lord has spoken: ‘You shall have peace,’ and to everyone who walks in the perversity of his own heart they say, ‘No evil shall come upon you.’
23:18 For who was present in the counsel of the Lord , and saw, and heard his speech? Who considered his word, and listened?
23:19 Behold, the whirlwind of the Lord ’s indignation shall go forth, and a storm breaking forth upon the head of the wicked shall come.
23:20 The fury of the Lord shall not turn back until it shall do and accomplish the thought of his heart; you shall understand his counsel at the end of days.
23:21 I did not send prophets, yet they ran; I did not speak to them, yet they prophesied.
23:22 If they had stood in my counsel, and had made note of my words to my people, I should have certainly turned them from their evil ways, and from their wicked thoughts.
124 . Here, he speaks of the diverse modes of deception.
First, he exposes them.
Second, he gathers them summarily, at therefore, behold, I am against the prophets (Jer 23:30).
Concerning the first, there are two points.
First, he speaks of their mode of deception through false words, namely, when they had seen nothing but pretended that they had received a vision from the Lord;
second, he speaks of their mode of deception through vain dreams, when they presented fantastical dreams as divine revelations, at do you think that I am a God near at hand? (Jer 23:23).
Concerning the first, there are three points.
First, the prohibition to the people, lest they should listen to such false prophets, by obeying and believing in them: do not listen . If there should arise in your midst a prophet, or one who says he has seen a dream, and if he should predict a sign and a portent, and what he has said should come to pass, and he say to you, ‘Come let us go, and follow strange gods, whom you do not know, and let us serve them,’ do not listen to the words of that prophet, or dreamer (Deut 13:1–3).
Second, the deception in the case of the prophets who falsely said that they were messengers of God is exposed: they speak the vision of their own heart . Woe to the foolish prophets, who follow their own spirit, and see nothing (Ezek 13:3).
With regard to the false promise: they say to those who blaspheme . As it says above: and they would heal the bruise of the daughter of my people with shame, saying, ‘Peace, peace!’ And there was no peace (Jer 6:14).
And with regard to their erroneous proof: for who was present? Because it is said: who was his counselor? (Isa 40:13). They wished to weaken the warnings of the prophets, as though they were ignorant of the divine counsels, lest they should be believed; they wrongly understood, because by that verse it is not knowledge of divine counsel by revelation that is excluded, but knowledge comprehended by the human intellect, and saw , as though present, considered , as though absent. You err not knowing the Scriptures (Matt 22:29).
Next, he shows their falseness:
first, with regard to their false promise, when he speaks of their punishment: behold, the whirlwind , scattering the captives; a storm , of grave affliction, upon the head of the wicked , to whom they were promising peace, from which it is clear that they were not good prophets. If that prophet shall predict in the name of the Lord, and it does not come to pass, the Lord has not spoken this (Deut 18:22). A fire goes before him, burning his enemies round about (Ps 96:3).
And he excludes mercy: the fury shall not turn back . So shall be the word which goes forth from my mouth, it shall not return to me empty, but it shall do whatsoever I desired, and it shall prosper in those things for which I have sent it (Isa 55:11). And he sets forth the effect of the punishment: at the end of days , when you have endured the punishments, you shall understand , by experience. The Lord shall be known when he carries out judgment (Ps 9:17).
Second, with regard to their presumed authority: I did not send . As it says above: I have not sent them, and I have not commanded them, neither have I spoken to them (Jer 14:14).
Third, with regard to their false proof: if they had stood in my counsel , as true prophets, I should have certainly turned , the people, or the prophets themselves. As it says above: if you will turn, I will turn you (Jer 15:19).
Lecture 7
False prophetic dreams
23:23 Do you think that I am a God near at hand, says the Lord , and not a God afar off?
23:24 If a man shall be hidden in secret places, shall I not see him? says the Lord . Do I not fill heaven and earth? says the Lord .
23:25 I have heard what the prophets have said, prophesying falsehood in my name, and saying, ‘I have dreamed, I have dreamed.’
23:26 How long shall this be in the heart of the prophets who prophesy a lie, and of those who prophesy the deceits of their own heart?
23:27 Who wish to make this people forget my name because of their dreams, which they tell each one to his neighbor, as their fathers forgot my name because of Baal.
23:28 Let the prophet who has a dream tell the dream, and let him who has my word speak my word truthfully. What has the straw to do with the wheat? says the Lord .
23:29 Are not my words like fire, says the Lord , and like a hammer breaking down the rock?
125 . Here, he speaks of the other mode of deception, namely, through dreams. Concerning this, there are three points.
First, he begins by proving the divine testimony, and showing that he is an appropriate witness, because he has knowledge of remote things: near at hand , so that I should at least know what things are in the heavens, where my seat is said to be; or even the good things, and not the bad which are far from me. She reaches from one end to the other mightily, and disposes all things sweetly (Wis 8:1).
And because he has knowledge of hidden things: if a man shall be hidden in secret places , of thought, or of location. You shall not say, ‘I shall be hidden from God, and from on high who shall remember me?’ (Sir 16:16). And he proves both: heaven and earth , and thus, they are not remote from my understanding, do I not fill? As though penetrating them interiorly, and so they are not hidden from me. Heaven is my seat, and the earth my footstool (Isa 66:1).
I have heard . Vain hope and a lie to the senseless man, and dreams raise up the imprudent (Sir 34:1).
Second, he reproves the vice of deception with regard to the continuation of the fault: how long shall this be? O sons of men, how long shall your hearts be heavy; why do you love vanity, and seek for a lie? (Ps 4:3).
And with regard to the intention of the work or of the worker: who wish to make this people forget my name . They have dishonored me before my people for a handful of barley, and a fragment of bread, that they might kill souls which do not die, and give life to souls which do not live, lying to my people (Ezek 13:19).
Third, he sets forth the precepts of true doctrine: let the prophet who has a dream ; it is as though he were saying, “whatever level of prophetic vision.” To each one as God has divided the measure of faith (Rom 12:3). And he gives the reason: what has the straw to do with the wheat? It is as though he were saying, “My words are wheat to restore your strength.” Above: your words were found, and I ate them; and your word has become the joy and gladness of my heart (Jer 15:16). How sweet to my throat are your words, more than honey to my mouth (Ps 118:103).
And fire , to kindle. Your word is kindled greatly (Ps 118:140). And again: the word of the Lord inflamed him (Ps 104:19). A hammer , for softening hard hearts. For this reason, I have hewed them by the prophets, and slain them by the words of my mouth (Hos 6:5). And therefore, they are not to be mixed with thorns. What fellowship has light with darkness, or the congregation of Christ with Belial (2 Cor 6:15).
Lecture 8
The Lord against the prophets
23:30 Therefore, behold, thus says the Lord : I am against the prophets, who steal my words, each one from his neighbor.
23:31 Behold, I am against the prophets, says the Lord , who take up their tongues and say, ‘The Lord says.’
23:32 Behold, I am against the prophets who dream a lie, says the Lord , who tell them, and seduce my people with their lie and with their wonders, when I have not sent them, neither have I commanded them, who have profited this people nothing, says the Lord .
126 . Here, he recollects the three modes of deception.
First, from a depraved use of the Scripture: who steal my words , as though to another sense than the prophets truly intended. He who does not enter through the gate in the sheepfold is a thief and a robber (John 10:1).
The second is from the falsehood of words: against the prophets , that is, against those who take up their tongues , inventing words. As it says above: they have taught their tongue to speak lies; they have labored to do iniquity (Jer 9:5).
The third is from the use of dreams: behold, I am against the prophets who dream a lie . . . with their wonders , with inflated discourse. Who see vain things, sleeping, and loving dreams (Isa 56:10).
Lecture 9
The burden of the Lord
23:33 Therefore, if this people shall ask you, or a prophet, or a priest, saying, ‘What is the burden of the Lord ?’ you shall say to them, ‘You are the burden. I shall certainly cast you forth, says the Lord .’
23:34 And the prophet, and the priest, and the people who say, ‘the burden of the Lord ,’ I shall visit it upon that man, and upon his house.
23:35 These things you will say each one to his neighbor, and to his brother, ‘What has the Lord answered?’ And, ‘What has the Lord said?’
23:36 And the burden of the Lord shall be remembered no more, because each man’s own word will be his burden, and you have corrupted the words of the living God, the Lord of hosts, our God.
23:37 Thus you shall say to the prophet, ‘What has the Lord answered you?’ and, ‘What has the Lord said?’
23:38 But if you say, ‘the burden of the Lord ,’ because of this, thus says the Lord : 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 ,”’
23:39 therefore, behold, I shall take you away carrying you, and I shall leave you, and the city which I gave to you and to your fathers, from before my face.
23:40 And I shall make you an everlasting reproach, and a perpetual shame, which shall never be forgotten.
127 . Here, he makes a threat against the mockery of the prophets, for just as in the times of Isaiah, they ridiculed him: command, command again, expect, expect again (Isa 28:10); in this way they mocked the word that Isaiah had devised to designate the gravity of the punishment, as it were, namely, the burden of the Lord .
For this reason, he makes three points concerning this.
First, he reproves the people who mock him when he threatens a punishment with regard to those who ask him: if this people shall ask , mockingly, you shall say to them, ‘You are the burden.’ That those things by which a man sins are the same also by which he is tormented (Wis 11:17). They have become bothersome to me, I am weary of bearing them (Isa 1:14).
And with regard to those who speak together: and the prophet . I shall visit their iniquities with the rod, and their sins with stripes (Ps 88:32).
Second, he forbids the derision of his words.
First is given the command, by which is shown the manner of speaking: these things you will say .
And derision is forbidden: and the burden of the Lord . . . man’s own word will be a burden , that is, for their words they will be made liable to serious punishment. By your words will you be justified, and by your words you will be condemned (Matt 12:37). And he gives the reason for the derision: and you have corrupted ; it is as though he were saying, “Because you have twisted it into an object of ridicule.”
And he concludes: thus you shall say . They hear your words, and they do not do them, because they turn them into a song of their mouth (Ezek 33:31).
Third, he threatens punishment:
first, the punishment of captivity: behold, I shall take you ; he is speaking after the manner of one who carries a heavy weight up to a high place, that he might make it fall the more forcefully. A mighty angel took up a stone, like a great mill-stone, and cast it into the sea, saying: by this blow shall Babylon be cast down, and no longer be found (Rev 18:21).
Second, the punishment of shame: and I shall make you a reproach ; this may refer to the punishment of burning or to the shame with which they were carried away into captivity. And the reproach is called sin, or the reproach is not worthy to be named. As it says above: they shall be greatly ashamed, for they have not understood the eternal reproach, which shall never be blotted out (Jer 20:11).
Collations
A note on the verse: behold, the days are coming (Jer 23:5, 7) The time of grace is called “day” because of the appearance of light: the night is far spent, the day drawn close; let us therefore cast off the works of darkness, and put on the armor of light (Rom 13:12); because of the heat of the sun: tomorrow there shall be salvation for you (1 Sam 11:9); because of the security of the journey: if anyone walks in the day, he shall not stumble, because he sees the light of this world; but if he should walk at night, he stumbles, because the light is not in him (John 11:9–10); because of vigilance and sobriety: for those who sleep, sleep at night, and those who are drunk, are drunk at night (1 Thess 5:7).