Exegetical and Hermeneutical Commentary of Jeremiah 23:39
Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, [and cast you] out of my presence:
39. utterly forget you ] The alternative in mg. lift you up, as rendering the Hebrew verb from which “burden” is derived, is clearly right, that substantive being the key-word of the passage, and the two verbs being very similar. So LXX, Syr., Vulg. The difficulty which we feel now in understanding why the punishment for the use of the word was to be so terrible doubtless did not exist when the passage was composed.
Fuente: The Cambridge Bible for Schools and Colleges
Translate, Therefore, behold, I will even take you up (or will burden you), and I will cast you, and the city which I gave you and your fathers, out of my presence.
Fuente: Albert Barnes’ Notes on the Bible
Verse 39. I will utterly forget you, and I will forsake you and the city] Dr. Blayney translates: – I will both take you up altogether, and will cast you off together with the city. Ye are a burden to me: but I will take you up, and then cast you off. I will do with you as a man weary with his burden will do; cast it off his shoulders, and bear it no more.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will forget you as to my affection, and that is more than if all your friends forgot you. There is a great emphasis in the doubling of the pronoun,
I, even I. I will forsake you as to the presence of my special gracious providence. And do not flatter yourselves that I will not do it, because of your fathers, or because I gave this city to your fathers, for that very city I will withdraw my special providence from, and that land, which heretofore was called the land which the Lord thy God careth for, upon which the eyes of the Lord are always, from the beginning of the year even to the end of the year, Deu 11:12. And I will cast both city and people out of my gracious presence; so as I will no longer do them good as I have done.
Fuente: English Annotations on the Holy Bible by Matthew Poole
39. I will . . . forget youjustretribution for their forgetting Him (Ho4:6). But God cannot possibly forget His children (Isa49:15). Rather for “forget” translate, “I willaltogether lift you up (like a ‘burden,’ alluding to their mockingterm for God’s messages) and cast you off.” God makes theirwicked language fall on their own head [CALVIN].Compare Jer 23:36: “everyman’s word shall be his burden.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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”.
Fuente: John Gill’s Exposition of the Entire Bible
If ye shall say, even when I warn you not to speak in this manner; if then ye persevere in this obstinacy, Behold I, etc.; God here declares that he would take vengeance. As to this sentence, most interpreters derive the verb from נשה, nushe, making ה, he, the final letter; but I doubt the correctness of this; yet if this explanation be adopted, we must still hold that the Prophet alludes to the verb, to take away, which immediately follows. But I am disposed to take another view, that God would by removing remove them. It must be noticed that the word משא, mesha, which has often been mentioned, comes from the same root; משא, mesha, a burden, is derived from נשא, nusha, to remove or take away. As therefore this proverb was commonly used, that prophetic doctrine ever brought some burden and trouble, God answers, “I will take you away;” that is, “ye shall find by experience how grievous and burdensome your wickedness is to me, it shall rebound on your heads; ye have burdened and treated with indignity my word, and I will treat you with indignity,” but in what manner? I will take you away even by taking you away. If any one approves more of the sense of forgetting, let him follow his own judgment; but that explanation appears to me unmeaning, “I will forget you,” except נשא, nusha, be taken in the second place as signifying to take away. “I will forget you, that I may take you away.” (120)
He adds, And I will pluck you up; which some render, “I will forsake you,” but they seem not to understand what the Prophet intended; for he declares something more grievous and more dreadful than before, when he says, I will pluck you up; and yet this sense does not satisfy me. The verb נטש, nuthash, means to extend, and metaphorically to cast far off; and casting off or away seems to suit the passage best. God then would not only remove or take away the Jews from their own place, but would also cast them far off into distant countries. He thus denounces on them an exile, by which they were to be driven as it were into another world. For had they dwelt in the neighborhood, it would have been more tolerable to them, but as they were to be driven away, as by a violent storm to the farthest and remotest regions, it was much more grievous.
He afterwards says, And the city also which I gave to you and to your fathers The verbs, to cast away and to pluck up, do not well suit stones; but as to the sense, it may rightly be said that God would take away the city with its inhabitants, as though they were driven away by the wind. And this was added designedly, for the Jews relying on this promise, “This is my rest for ever, here will I dwell,” thought it impossible that the sanctuary of God would ever be destroyed. As then this vain confidence deceived them, that the city which God had chosen as his habitation would stand always, the Prophet expressly adds that the city itself would perish.
And it is also added, that it was given to them and their fathers He anticipates all objections, and shakes off from the Jews the vain hope by which they were inebriated, even that the city was given perpetually to them, and that God resided there to defend them; “This donation,” he says, “will not keep you nor the city itself from destruction.” He adds, From my presence; for it was customary for them to pretend God’s name, when they sought to harden their hearts against the threatenings of the prophets; but God here answers them and says, from my presence; as though he had said, “In vain do ye harbor the thought respecting the perpetuity of the city and the Temple; for this depends on my will and good pleasure. As ye then stand or fall as it seems right to me, I now declare that ye shall be ejected and wholly removed from my presence.” It follows, —
(120) The variety in the Versions as to this clause, and the different constructions given of it by expositors, seem to intimate some derangement in the text, and the text itself as it now exists, (and there are no different readings,) is not according to the Hebrew idiom; for הנני, “behold me,” is commonly, if not uniformly, followed by a participle and then by a verb, preceded by ו conversive in the past tense. See Jer 9:7; Jer 10:18; Jer 16:16. This is not the case here. Besides, when a verb, and the same verb as a gerund are put together, which is no uncommon thing, the gerund in general, if not always, precedes the verb; not so here, if we take נשיתי, as most do, to be from נשא. These anomalies are evident in the text as it now stands. Suppose the misplacing of one word, and put נשא after הנני, and the sentence will be perfectly grammatical, and the version would be as follows, —
Therefore, behold, I will carry off and let you go; Yea, I will dismiss you and the city, Which I gave to you and to your fathers, From my presence.
Alluding to burden, he says that he would carry them off as one carries a burden, and then let them go, or throw them down: the verb נשה means to loosen, to disengage one’s self from a thing, to remit, to let go. Then נמש has a similar meaning, to set loose, to relax, to set free, to dismiss, to cast off; which intimates that he would not suffer them to continue as it were in his presence. It is the same verb as in Jer 23:33 — Ed
Fuente: Calvin’s Complete Commentary
(39) I, even I, will utterly forget you . . .A very slight alteration in a single letter of the Hebrew verb gives a rendering which was followed by the LXX. and Vulgate, and is adopted by many modern commentators, and connects it with the root of the word translated burdenI will take you up as a burden, and cast you off. The words in italics, and cast you, in the latter clause have nothing corresponding to them in the Hebrew, but show that some at least of the translators felt that this was the true meaning of the words. This everlasting reproach was to be the outcome of these big swelling words of vanity in which they claimed prophetic inspiration.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
39. I
will utterly forget you
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 23:39. I, even I, will utterly forget you I, even I, will bear you away like a burden, and I will throw out of my sight both you and the city which I gave to you and to your fathers. Houbigant.
REFLECTIONS.1st, The prophet’s message is a roll full of woes against a wicked nation, utterly corrupt both in its head and members.
1. He pronounces a woe on the pastors of Israel, their rulers in church and state, whose duty it was to have fed and protected the flock of God committed to their charge, but who had not only neglected to visit and take care of the sheep, but had scattered and destroyed them by oppression and covetousness; by their bad examples leading them into sin, and thereby bringing ruin upon them; for these evils God would visit them with righteous judgment. Note; They who have the rule over men’s persons, and especially those who have the care of men’s souls entrusted to them, should remember the awful charge, and what a solemn account they must one day give.
2. Jehovah promises to take care of the flock which they neglected.
[1.] He will bring the scattered captives to their own land again, under the conduct of the shepherds Zerubbabel, Nehemiah, and others, raised up by his providence, men faithful in their office, under whose government they should increase in numbers, build again the waste places of Jerusalem and the cities of Judah, enjoy peace and prosperity, and no spoiler be permitted to devour them. Some suppose that this refers to gospel-times, when those who would receive the glad tidings of salvation should be gathered into the Christian church; when, under the ministry of the apostles and preacher, all true believers should be fed with the richest doctrines of grace, and filled with that divine faith and love which casteth out fear.
[2.] God bids them expect with confidence the coming of the promised Messiah. Behold, the days come, saith the Lord, swiftly advancing, and surely approaching, that I will raise unto David a righteous branch, by which name the Messiah is prefigured, Isa 4:2. Zec 3:8. A branch, because of his mean appearance; a righteous branch, perfectly so himself, and the author of all righteousness to others; and raised unto David, unto whom God had promised that from him the Messiah should descend; and a king shall reign and prosper; for mean as his appearance was, his throne was higher than the kings of the earth, established from eternity, continuing to eternity. The kingdom he came to erect among men is an everlasting kingdom; victory and prosperity marked all his steps, the powers of sin and Satan were broken, and peace, love, and joy diffused in the hearts of all his believing people; and he shall execute judgment and justice in the earth, governing his people in righteousness, and executing judgment on their enemies. In his days Judah shall be saved with a glorious salvation; and Israel, the spiritual Israel, shall dwell safely; delivered from the power of Satan, the fears of guilt, the prevalence of corruption, enjoying the present favour of a pardoning and sanctifying God, and expecting a rest eternal in the heavens: and this is his name whereby he shall be called, The Lord, Jehovah, our Righteousness: by his obedience unto death, even the death of the cross, he hath brought in an everlasting righteousness, and all who by faith apprehend him, are now made partakers of it; and, perseveringly cleaving to him, shall obtain everlasting righteousness, holiness, and glory, in the realms of eternal bliss.
3. The greatness of this salvation would so far obscure the former deliverances which God had wrought for his people, even their wondrous redemption from Egypt, that they should no more be mentioned. And this must refer, not merely to their return from Babylon, but to their conversion under the preaching of the Gospel, when multitudes were turned to the Lord; and may have yet a farther respect to the latter days, when, the fulness of the Gentiles being come in, all Israel shall be called into the fold of Christ, and literally be gathered, as many learned men believe, to dwell in their own land.
2nd, When God comes to visit, none will suffer severer vengeance than those whose duty it was to have stood in the gap against the growing evils; but who basely joined in the general defection, and hardened and encouraged sinners by their smooth prophesies and ill examples. Against these the prophet is sent to denounce God’s wrath.
1. He appears deeply affected with what he saw, and the fearful message that he was about to deliver. Mine heart within me is broken with grief, because of the wickedness that he beheld, and the ruin ready to ensue; all my bones shake with horror; I am like a drunken man, at a loss what to say or do; so confounded was he with the abominations that he saw, because of the Lord, whose name was so dishonoured, and because of the words of his holiness, profanely abused by those who pretended to inspiration from him; or because of the dire judgments which in righteous wrath he was sent to denounce against them. Note; A true prophet grieves for the dishonour cast on God by men’s wickedness, while he trembles at their approaching doom.
2. He declares the dreadful state of the whole land. Full of adulterers, corporally and spiritually; full of swearers, perjured or profane, who, having cast off the fear of God, made no conscience of an oath. For these things God had begun to visit them; the land mourned already with drought; the pastures failed, and famine devoured them; and yet, hardened in sin, their course is evil, they attend not to these warnings of God, but run to the same excess of evil, and will not be restrained; and their force is not right; their power and influence were exerted, not to suppress, but to encourage iniquity; or their violence is not right, full of rapine and injustice, as well as adultery and profaneness. No marvel that such a people are devoted to ruin.
3. They who should have restrained them, are the ring-leaders in sin. For both prophet and priest are profane in their conversation and their lives; or play the hypocrite, pretending zeal for religion, and with the cloak of piety covering the foulest abominations: yea, in my house, where most peculiarly God required purity, have I found their wickedness, saith the Lord, defiling the sacred place with their false doctrines, their flagrant immoralities, or idolatry, 1Sa 2:22. The prophets of Israel had been bad, very bad; God had seen their wickedness and folly; prophesying in the name of Baal, and causing the people to err by their words, and debauching them by their ill examples: but, bad as the prophets of Samaria had been, the prophets of Jerusalem have equalled, yea, exceeded them in their abominations. Horrible to tell! even in the face of God’s temple they commit adultery, and walk in lies, reporting lying visions, making false pretences to prophesy, and turning the people from God to idols; hardening sinners in iniquity, crying Peace! to lull their consciences asleep in fatal security, profaning God’s name to vouch for their lies, and by their wicked deeds encouraging and emboldening others to sin. Note; (1.) No guilt so aggravated as theirs, who have not only their own blood, but the blood of lost souls lying upon them. (2.) Nothing so emboldens and hardens sinners, as when their teachers give them an occasion of offence by their ungodly conversation.
4. An awful threatening is pronounced against them. God regarded them as the inhabitants of Sodom and Gomorrah, their guilt so great, and crying to heaven for vengeance: and swift it descends; the Lord will bring evil upon them, even the year of their visitation. The time is fixed, the judgment ready to seize them, their slippery ways shall lead them into horrible darkness, they shall not be able to foresee nor avoid the ruin that approaches, but be driven on by irresistible violence, captivated by Satan and their own lusts, and fall therein from the depths of sin into the depths of misery, led into a miserable slavery, or perishing with famine and the sword. The bitterest and most poisonous cup of affliction, wormwood and gall, or the juice of hemlock, a cup of trembling, is mingled for them, to punish them for their horrid profaneness, the contagion of which had spread over the land; nothing being so dangerously infectious, and so fatally destructive, as the example of a debauched and abandoned ministry.
5. God cautions the people to pay no regard to the lying suggestions of these false prophets. They make you vain, bolster you up in false hopes, speak the fancies of their own corrupted hearts, not the visions of inspiration. They cry peace to the wicked, to whom God hath said, There is no peace; and promise them impunity when vengeance is ready to light upon them. Insulting and contradicting the prophets of the Lord, who affirmed that God’s wrath was ready to be revealed, they ridiculed their pretensions to prophesy; or, boasting themselves of God’s counsel, they vaunted their knowledge of his word and will; for who were so deep in his secrets as they? therefore, as the most effectual method of conviction, God will arise: Behold, a whirlwind of the Lord is gone forth in fury; the executioners of his judgments, the Chaldeans, with resistless violence are hasting to destroy; even a grievous whirlwind, it shall fall grievously upon the head of the wicked, both on the deceived and the deceivers, but especially on the wicked prophets; nor depart from them till it has answered God’s decree and purpose, and extirpated them from the land; and conviction will come too late, when the sentence begins to be executed; they shall then see what they will not now believe. Or, in the latter days, may refer to the times of the Gospel, or the final conversion of the Jews, when they shall consider all their past visitations, and be convinced and turned unto the Lord, though the former sense seems preferable, as more agreeable to the context. God, by these his judgments, made it evident, that he had not sent these prophets: yet they ran without any commission from him, self-ordained, and pretending to prophesy when he had never taught them; but they palmed on the people the effusions of their corrupted hearts for his inspirations, and this was proved also from the effects of their ministry; for had they been sent of God, as they pretended, they would have made his word the standard of their preaching; and, as the blessed effects of their labours, would have beheld the conversion of men’s souls turned by their preaching from the evil of their ways; the very reverse of which was evident. Note; (1.) We need be often cautioned against false prophets; they are always more numerous than the true, and by authority and numbers seek to cast on faithful ministers the brand of falsehood; but by their fruits ye shall know them. (2.) No man may take on him the office of the ministry who is not called of God, and moved by the inspiration of the Holy Ghost. They who profess that they are, and yet are conscious of the falsehood of such declarations, God will not only disown, but fearfully punish. (3.) They who go forth in God’s name, and pretend to labour for him, yet see no effect of their ministry, and no one soul brought to a sense of sin and the knowledge of reconciliation by them, may justly suspect that their doctrine is false, and themselves deluded.
6. God expostulates with them on their folly and wickedness. Do they think to deceive him by their lies? Can he, like man, a worm, only see the objects near him; and, because afar off in heaven, is he unable to descry what passes here below, and in the hearts of men? Vain hope! to think of imposing on omniscience, and evading his eye who filleth heaven and earth with his presence. The darkest recesses of the globe, or the darker devices of the human mind, are all naked and open to him; for there is no darkness nor shadow of death where any of the workers of wickedness can hide themselves. He heard and saw what these false prophets thought and spoke, he detected their impostures and lying dreams, which they reported as divine inspirations; and severely upbraids them with their hardened effrontery, How long shall this be in the heart of the prophets that prophesy lies? will they never have done with their lies? Or, as some read the words, How long will they go on thus? Is there any thing in the heart of the prophets that prophesy lies? No; their mind and conscience are defiled; yea, they are prophets of the deceit of their own heart, deceiving and being deceived, given up to their delusions to believe their own lie; and with most malignant intentions striving to debauch the minds of God’s people to atheism or idolatry, as their fathers, by Baal’s prophets, had been seduced before them. Note; (1.) A sense of God’s all-seeing eye is the great preservative from evil. (2.) They who would call off God’s people, by pretences of new revelation, from the worship that he has prescribed, and the obedience that he has enjoined, evidently prove the falsehood of their pretensions.
7. The prophet, in God’s name, lays down the criterion to judge the false prophets and the true. He that hath a dream, let him tell his dream, and the event will prove whether it come from God: or this is addressed to the false prophets, warning them not to call it a vision from God, but report what they dream as a dream. And he that hath my word, a real and experimental knowledge of it, let him speak my word faithfully, without keeping back a tittle, however offensive or dangerous it may be to bear testimony to the truth. What is the chaff to the wheat? saith the Lord. As different as these are, so different is the word of truth from the vain imaginations of the false prophets; the one nutritive, substantial, weighty; the other light, vain, and delusive. Is not my word like as a fire? saith the Lord: its operations quick, piercing, kindling a fire of conviction in the sinner’s conscience; a fire of trial, separating the precious from the vile; a fire of love in the hearts of the pious; and like a hammer that breaketh the rock in pieces? breaking the rocky heart of fallen man with deep contrition, and leading it to Christ; or stamping the hardened sinner to powder, denouncing upon him the vengeance of eternal punishment. So effectual and mighty was the word in the mouth of the true prophets; while the preaching of the false prophets neither communicated light nor heat, was accompanied with no power, nor produced the least good effects on the people.
8. God charges them with other notorious crimes. They steal my words, every one from his neighbour, either the words of the true prophets, which they introduced, the better to insinuate their falsehoods; as if, mimicking their language, they also partook of their inspiration: or they prejudiced the people against them, and prevented them from paying regard to their admonitions and warnings. They use their tongues, and say, He saith, pretending a divine commission, and taking the name of God in their mouths in vain; or they smooth their tongues, prophesy what will please and flatter men in their sins, and dare to add God’s sanction to their lies. They prophesy false dreams, imposing the reveries of their own brain for inspiration, and cause the people to err by their lies and by their lightness; their false doctrines and evil examples encourage sinners in their wickedness, and for these things God threatens them with his vengeance. Behold, I am against the prophets; three times he repeats it, to shew the certainty and terribleness of the wrath which they had provoked. He disowns the least connexion with them; I sent them not, nor commanded them; they were lying boasters, who had no commission from him; therefore they shall not profit this people at all, but, the very reverse, shall bring down destruction on their heads as well as their own. Note; None do more irreparable mischief in the church of God, than they who, pretending to be preachers of the truth, advance the doctrines of error, and beguile unstable souls.
3rdly, It is evil indeed with any nation, when the most awful words of God are scoffed at, and made the object of ridicule.
1. One of the sins charged on the false prophets, priests, and people, is, their horrid profaneness. Instead of humbly inquiring concerning God’s mind and will, they scoffingly repeated the prophet’s words, and contemptuously inquired, What is the burden of the Lord? mocking the phrase as a cant term, because the true prophets often made use of it, and despising the judgments which this word usually imported; perverting thus the words of the living God, of the Lord of Hosts our God, contemning his power, and insulting his majesty, and though warned to desist, they persevered in their impious derision. Note; (1.) It has been the common effort of the wicked, in all ages, to make God’s word the butt of their wit; and, by torturing some expression to a ludicrous meaning, to turn the warnings of his ministers into contempt. (2.) As long ago as Jeremiah, the burden of the Lord afforded matter of derision; he was one of those preachers of hell and damnation whom the men of that generation mocked at. Let such sinners then mock on, and fill up the measure of their iniquities. (3.) Wicked prophets and false preachers are usually chief in this transgression, and the great accusers and revilers of the saints of God; but that damnation which they deride slumbereth not.
2. God declares his full purpose condignly to punish such profaneness. Every man’s word shall be his burden, lay on him a load of guilt, which, if unrepented of, shall sink his soul into the depths of hell. Behold I, even I, that living God against whom such wretches dare open their impious lips, will utterly forget you, and I will forsake you, and give you up to your terrible doom, without one kind remembrance to alleviate your misery. The city which God had given them and their fathers should be a prey for the Chaldean army, and they be led into a miserable captivity; nor should their shame and disgrace come to an end. For a long while the whole nation should suffer the marks of his fierce displeasure, which to this day lies upon them; and the impenitent among them be sentenced to everlasting shame and contempt in the day of final recompence and perdition of ungodly men. Note; (1.) However men may mock at God’s word, it will be seen at last whose word shall stand, his or theirs. (2.) The damnation which sinners despise shall shortly and terribly come upon them, and their laugh of derision be turned into everlasting weeping, and wailing, and gnashing of teeth.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 23:39 Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, [and cast you] out of my presence:
Ver. 39. Therefore, behold, I, even I, will utterly forget you. ] I nunc ergo, lude pasquillis et putidis dicteriis, saith one. Go thy ways now, thou that thinkest it a goodly thing to gibe and jeer at God’s ministers and their messages. Consider of this dreadful denunciation, and thereby conceive aright of the heinousness of thy sin; for God doth not use to kill flies upon men’s foreheads with beetles, to threaten heavy punishments for light offences.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
even I: Gen 6:17, Lev 26:28, Deu 32:39, Isa 48:15, Isa 51:12, Eze 5:8, Eze 6:3, Eze 34:11, Eze 34:20, Pro 13:13, Hos 4:6, Hos 5:14
and I: Jer 23:33, Jer 32:28-35, Jer 35:17, Jer 36:31, Lam 5:20, Eze 8:18, Eze 9:6, Hos 9:12-17
cast: Jer 52:3, Psa 51:11, Mat 25:41, 2Th 1:9
Reciprocal: Gen 4:16 – went Exo 14:17 – behold Deu 31:17 – I will forsake Isa 49:14 – my Lord Jer 7:15 – I will Jer 15:1 – cast Zec 11:9 – I will
Fuente: The Treasury of Scripture Knowledge
Jer 23:39. In reply to the false assurances of peace preached by these unfaithful leaders, the Lord again announced the surety of the captivity.
Fuente: Combined Bible Commentary
Jer 23:39. Therefore, behold, I will utterly forget you The Vulgate renders this clause, Propterea ecce ego tolam vos portans, Therefore, behold, I will take you away removing you, (taking the verb , nashah, in the sense of , nasa, as words of a like sound are often of a promiscuous signification,) which makes the sense more pertinent to the foregoing verses. The LXX. interpret the clause to the same purpose, , &c. Therefore, behold I take you, and cast you down, or, dash you, to the ground, and the city which I gave to you and to your fathers.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Anyone who used this phrase would come under God’s judgment. Because the false prophets made this claim, the Lord promised to forget them and throw them into exile (as a burden) along with the rest of the people of Jerusalem. This was especially sad because God had given Jerusalem to them and their forefathers.