Exegetical and Hermeneutical Commentary of Jeremiah 23:33
And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.
33. say unto them, What burden! ] mg. (less well) tell them what the burden is, but mg. also suggests that we read, with LXX and Vulg., Ye are the burden. The change requires only a different division of the consonants in MT. and has general support.
Fuente: The Cambridge Bible for Schools and Colleges
33 40. See introd. summary to section. The original word means either a burden or a prophetic utterance. It would appear that those hostile to Jeremiah had taken to apply the word derisively to the prophet’s utterances as being indeed burdensome. “What new prophecy hast thou for us to hear? At any rate we will warrant it to be a wearying one.” Hence the word is to be used no longer, but expressions not open to such misuse are to take its place.
Fuente: The Cambridge Bible for Schools and Colleges
Burden – Here a prophecy, either
(1) as being something weighty: or
(2) a something said aloud.
Isaiah brought the word into general use: Jeremiah never used it, though his predictions were all of impending evil. The false prophets, however, applied it in derision to Jeremiahs prophecies, playing upon its double sense, and so turning solemn realities into mockery (see Jer 23:34).
What burden? – Or, according to another reading, Ye are the burden.
I will even forsake you – Rather, and I will cast you away. From the idea of a burden the thought naturally arises of refusing to bear it, and throwing it off.
Fuente: Albert Barnes’ Notes on the Bible
Verse 33. What is the burden of the Lord?] The word massa, here used, signifies burden, oracle, prophetic discourse; and is used by almost every prophet. But the persons in the text appear to have been mockers. “Where is this burden of the Lord?”-“What is the burden now?” To this insolent question the prophet answers in the following verses.
I will even forsake you] I will punish the prophet, the priest and the people, that speak thus, Jer 23:34. Here are burdens.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The true prophets, to let the people know how little pleasing it was to them to be the messengers of Gods threatenings, to denounce his judgments, usually thus began their prophecies of that nature, calling them
the burden of the Lord, as may be seen, Isa 13:1; 15:1; 22:1; Hab 1:1; Zec 9:1; Mal 1:1. The profane people, and false prophets, and corrupt priests, not loving to hear their doom, would ordinarily mock at the true prophets; and in derision ask them what was the burden of the Lord? what in news they had for them next? God bids the prophet tell them that God would forsake them, either as to the Spirit of prophecy, they should have no more prophets, or (which is more probable) as to his special providence, by which he had watched over, protected, and hitherto defended them; a burden heavy enough, Hos 9:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33. What is the burdenplay onthe 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 (Mal1:1)? Jeremiah indignantly repeats their own question, Do youask, 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. Youshall get your wish. There will be no more prophecy: I willforsake you, and that will be a far worse “burden” toyou.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when this people, or a prophet, or a priest, shall ask thee,…. Any of the people, who were grown very profane; or any of the false prophets, who encouraged them in their irreligion and impiety; or any of the priests, who were in combination with them against the true prophets of the Lord; when any of these, in a scoffing jeering manner, should ask the Prophet Jeremiah,
saying, what [is] the burden of the Lord? or prophesy in the name of the Lord, as the Targum; and because some of the prophecies are called “burdens”, see Isa 13:1; hence, by way of derision, they called every one so; and because many of these, though not all, were predictions of judgments and calamities that were to come on men; therefore they accounted all that the true prophets brought from the Lord as such, and sneering asked, what bad news do you bring now? what calamities are now to befall us? as if he was always a bringer of evil tidings;
thou shalt then say unto [them], what burden? making as if he was ignorant of what they meant; or rather as expressing indignation and resentment at the question; do you ask me such a question? I will tell you what it is, as follows: though the words may be rendered without an interrogation, “thou shalt then say unto [them], that which is a burden” t; which will fall heavy upon them, and be a burden unto them, and sink them down into ruin and destruction;
I will even forsake you, saith the Lord; so that they should have no more of his presence among them, or of prophecy with them, or of his protection of them.
t “dicito ad eos quodnam onus sit”, Schmidt. So the Tigurine version, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
| Profaneness of the People; Reproofs and Threatenings. | B. C. 600. |
33 And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD. 34 And as for the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house. 35 Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken? 36 And the burden of the LORD shall ye mention no more: for every man’s word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God. 37 Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken? 38 But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD; 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: 40 And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
The profaneness of the people, with that of the priests and prophets, is here reproved in a particular instance, which may seem of small moment in comparison of their greater crimes; but profaneness in common discourse, and the debauching of the language of a nation, being a notorious evidence of the prevalency of wickedness in it, we are not to think it strange that this matter was so largely and warmly insisted upon here. Observe,
I. The sin here charged upon them is bantering God’s prophets and dialect they used, and jesting with sacred things. They asked, What is the burden of the Lord?Jer 23:33; Jer 23:34. They say, The burden of the Lord, v. 38. This was the word that gave great offence to God, that, whenever they spoke of the word of the Lord, they called it, in scorn and derision, the burden of the Lord. Now, 1. This was a word that the prophets much used, and used it seriously, to show what a weight the word of God was upon their spirits, of what importance it was, and how pressingly it should come upon those that heard it. The words of the false prophets had nothing ponderous in them, but God’s words had; those were as chaff, these as wheat. Now the profane scoffers took this word, and made a jest and a byword of it; they made people merry with it, that so, when the prophets used it, they might not make people serious with it. Note, It has been the artifice of Satan, in all ages, to obstruct the efficacy of sacred things by turning them into matter of sport and ridicule; the mocking of God’s messengers was the baffling of his messages. 2. Perhaps this word was caught at and reproached by the scoffers as an improper word, newly-coined by the prophets, and not used in that sense by any classic author. It was only in this and the last age that the word of the Lord was called the burden of the Lord, and it could not be found in their lexicons to have that signification. But if men take a liberty, as we see they do, to form new phrases which they think more expressive and significant in other parts of learning, why not in divinity? But especially we must observe it as a rule that the Spirit of God is not tied to our rules of speaking. 3. Some think that because when the word of the Lord is called a burden it signifies some word of reproof and threatening, which would lay a load upon the hearers (yet I know not whether that observation will always hold), therefore in using this word the burden of the Lord in a canting way they reflected upon God as always bearing hard upon them, always teasing them, always frightening them, and so making the word of God a perpetual uneasiness to them. They make the word of God a burden to themselves, and then quarrel with the ministers for making it a burden to them. Thus the scoffers of the latter days, while they slight heaven and salvation, reproach faithful ministers for preaching hell and damnation. Upon the whole we may observe that, how light soever men may make of it, the great God takes notice of, and is much displeased with, those who burlesque sacred things, and who, that they may make a jest of scripture truths and laws, put jests upon scripture language. In such wit as this I am sure there is no wisdom, and so it will appear at last. Be you not mockers, lest your bands be made strong. Those that were here guilty of this sin were some of the false prophets, who perhaps came to steal the word of God from the true prophets, some of the priests, who perhaps came to seek occasions against them on which to ground an information, and some of the people, who had learned of the profane priests and prophets to play with the things of God. The people would not have affronted the prophet and his God thus if the priests and the prophets, those ringleaders of mischief, had not shown them the way.
II. When they are reproved for this profane way of speaking they are directed how to express themselves more decently. We do not find that the prophets are directed to make no more use of this word; we find it used long after this (Zec 9:1; Mal 1:1; Nah 1:1; Hab 1:1); and we do not find it once used in this sense by Jeremiah either before or after. It is true indeed that in many cases it is advisable to make no use of such words and things as some have made a bad use of, and it may be prudent to avoid such phrases as, though innocent enough, are in danger of being perverted and made stumbling-blocks. But here God will have the prophet keep to his rule (ch. xv. 19), Let them return unto thee, but return not thou unto them. Do not thou leave off using this word, but let them leave off abusing it. You shall not mention the burden of the Lord any more in this profane careless manner (v. 36), for it is perverting the words of the living God and making a bad use of them, which is an impious dangerous thing; for, consider, he is the Lord of hosts our God. Note, If we will but look upon God as we ought to do in his greatness and goodness, and be but duly sensible of our relation and obligation to him, it may be hoped that we shall not dare to affront him by making a jest of his words. It is an impudent thing to abuse him that is the living God, the Lord of hosts, and our God. How then must they express themselves? He tells them (v. 37): Thus shalt thou say to the prophet, when thou art enquiring of him, What hath the Lord answered thee? And what hath the Lord spoken? And they must say thus when they enquire of their neighbours, v. 35. Note, We must always speak of the things of God reverently and seriously, and as becomes the oracles of God. It is a commendable practice to enquire after the mind of God, to enquire of our brethren what they have heard, to enquire of our prophets what they have to say from God; but then, to show that we enquire for a right end, we must do it after a right manner. Ministers may learn here, when they reprove people for what they say and do amiss, to teach them how to say and do better.
III. Because they would not leave off this bad way of speaking, though they were admonished of it, God threatens them here with utter ruin. They would still say, The burden of the Lord, though God had sent to them to forbid them, v. 38. What little regard have those to the divine authority that will not be persuaded by it to leave an idle word! But see what will come of it. 1. Those shall be severely reckoned with that thus pervert the words of God, that put a wrong construction on them and make a bad use of them; and it shall be made to appear that it is a great provocation to God to mock his messengers: I will even punish that man and his house; whether he be prophet or priest, or one of the common people, it shall be visited upon him, v. 34. Perverting God’s word, and ridiculing the preachers of it, are sins that bring ruining judgments upon families and entail a curse upon a house. Another threatening we have v. 36. Every man’s word shall be his own burden; that is, the guilt of this sin shall be so heavy upon him as to sink him into the pit of destruction. God shall make their own tongue to fall upon them, Ps. lxiv. 8. God will give them enough of their jest, so that the burden of the Lord they shall have no heart to mention any more; it will be too heavy to make a jest of. They are as the madman that casts firebrands, arrows, and death, while they pretend to be in sport. 2. The words of God, though thus perverted, shall be accomplished. Do they ask, What is the burden of the Lord? Let the prophet ask them, What burden do you mean? Is it this: I will even forsake you? v. 33. This is the burden that shall be laid and bound upon them (Jer 23:39; Jer 23:40): “Behold I, even I, will utterly forget you, and I will forsake you. I will leave you, and have no thoughts of returning to you.” Those are miserable indeed that are forsaken and forgotten of God; and men’s bantering God’s judgments will not baffle them. Jerusalem was the city God had taken to himself as a holy city, and then given to them and their fathers; but that shall now be forsaken and forgotten. God had taken them to be a people near to him; but they shall now be cast out of his presence. They had been great and honourable among the nations; but now God will bring upon them an everlasting reproach and a perpetual shame. Both their sin and their punishment shall be their lasting disgrace. It is here upon record, to their infamy, and will remain so to the world’s end. Note, God’s word will be magnified and made honourable when those that mock at it shall be vilified and made contemptible. Those that despise me shall be lightly esteemed.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 33-40: THE BURDEN OF THE LORD
1. Throughout this passage there is a play on the Hebrew word “massa” which is used in the two-fold sense of “utterance” and “burden” – often carrying the implication of impending judgment, (comp. Isa 13:1; Isa 15:1; Eze 12:10; Hab 1:1; Nah 1:1; etc.).
2. People, prophets and priests appear to have mocked Jeremiah as “a man with a burden” – always carrying a message of heaviness!
3. Thus, God told him that if they came to him again inquiring, “What is the burden of the Lord?” he should reply: “What Burden?” (vs. 33).
a. The rendering of this passage in the Septuagint is a little more to the point; it sets forth Jeremiah’s reply as: “YOU are the burden!’
b. Because they have persistently refused to accept their covenant-responsibilities, Jehovah is about to toss them aside as a burden too heavy to bear any longer! (vs. 39; Jer 12:7).
4. Furthermore, the false prophets are, henceforth, forbidden to speak of “the burden of the Lord,” (vs. 34, 36).
a. Each man’s word is his burden.
b. They have perverted the word of the Living God, the Lord of hosts, (La 2:14; Eze 22:25-28; comp. Zec 13:3; 2Pe 3:16).
5. If inquiry is to be made of the prophet, there must be a new formula: “What hath the Lord answered thee? and, What hath the Lord spoken?” (vs. 35, 37; comp. Jer 33:3; Jer 42:4-6).
6. Because of their refusal to heed the word of the Lord in this matter, He lays a heavy burden upon them, (vs. 39-40).
a. He will forget and forsake them – along with the city (Jerusalem) that He gave to their fathers.
b. He will cast them out of His presence, (Jer 7:14-15; Jer 12:7; Eze 8:18).
c. And, He will bring down upon them such everlasting shame and reproach as will never be forgotten, (vs. 40; Jer 20:11; Jer 42:18; Eze 5:14-15).
Fuente: Garner-Howes Baptist Commentary
It appears sufficiently evident from this passage, — that the contumacy of the Jews was so great, that they sought from every quarter some excuse for their insensibility, as though they could with impunity despise God when they rejected his word. For the devil by his artifice fascinates the reprobate, when he renders God’s word either hateful or contemptible; and whenever he can exasperate their minds, so that they hear not God’s word except with disdain and bitterness, he gains fully his object. The Jews, then, were led into such a state of mind, that they regarded God’s word with hatred; and they were thus alienated from all docility and from every care for religion. In short, the prophets, as it is well known, everywhere employ the word משא, mesha, which means a burden.
Now, a burden means a prophecy, which terrifies the despisers of God by threatening them with vengeance. As, then, their minds were exasperated, they called through hatred the word of God a burden, and used it as a proverbial saying, “It is a burden, a burden.” They ought to have been moved by God’s threatenings, and to have trembled on hearing that he was angry with them. The word burden, then, ought to have humbled them; but, on the contrary, they became exasperated, first, through haughtiness, then through an indomitable contumacy, and thirdly, they kindled into rage. We hence see how the expression arose, that the prophets called their prophecies burdens. God now severely condemns this fury, because they hesitated not thus openly to shew their insolence. It was surely a most shameful thing, that the word of God should be thus called in disdain and contempt, in the ways and streets; for they thus acted disdainfully and insolently against God; for it was the same as though they treated his word with open contempt. It was then no wonder that he reproved this fury with so much vehemence, by saying, But if this people ask thee, What is the burden of Jehovah?
This manner of asking was altogether derisive, when they said to Jeremiah and to other servants of God, “What is the burden?” that is, “What dost thou bring to us, what trouble is to come on us?” They thus not only spoke contemptuously of God’s word, but, as though this wickedness was not sufficient, they became, as I have said, irritated and exasperated. If, then, they ask thee, What is the burden? And he speaks not only of the common people, but of the very prophets and priests.
We hence learn how great a contempt for God then prevailed, so that there was no integrity either in the priestly or the prophetic order. It is indeed wonderful with what impudence they dared to boast themselves to be God’s servants, while they spoke with so much insolence! But the same thing happens in the world in our day; for we see that the ministers of Satan in no other way hold the world under their power, than by alluring the minds of the ungodly; and at the same time they cause God’s word to be hated, and say that it brings not only troubles, but also torments. Since, then, these unprincipled men, who thus lead with hatred and disdain the true doctrine, occupy pulpits, we need not wonder that the same evil prevailed in the ancient Church.
It follows: If a prophet or a priest ask thee, What is the burden of Jehovah? thou shalt say to them, What burden? I will forsake thee, saith Jehovah. This was a most grievous threatening, but it has not been well considered and rightly understood; for interpreters have overlooked the implied contrast between the presence and the absence of God. Nothing could have been more acceptable to the Jews than God’s silence. And yet in no other way does he more clearly show that he is a Father to us, caring for our salvation, than by familiarly addressing us. Whenever, then, the prophetic word is announced, we have a sure and a clear evidence of God’s presence, as though he wished to be connected with us. But when the ungodly not only reject so remarkable a benefit, but also furiously repel, as far as they can, such a favor, they desire and seek the absence of God. Therefore God says, “Ye cannot bear my word, by which symbol I shew that I am present with you; I will forsake you;” that is, “I will no longer endure this indignity, but I will depart from you; there shall be hereafter no prophecy.” (116)
At the first view this was not deemed grievous to the Jews; for as I have said, the ungodly desire nothing more than that God should be silent, and they thought that they had gained their greatest happiness, when with consciences lulled to sleep they indulged themselves in their filth. It was then their chief wish that God should depart from them. But yet there was nothing more to be dreaded. The Prophet then shews here that they were extremely infatuated and wholly fascinated by the devil, for they could desire nothing more dreadful than that God should depart from them; as though he had said, “My word is a weariness to you, and I in my turn will now avenge myself, for I am weary of forbearing you, when I see that you can by no means be healed; and as I have been hitherto assiduous in instructing you, and have found you unteachable, I will now in my turn leave you.” It follows, —
(116) The latter part of the verse is rendered by the Septuagint, “Ye are the assumption. ( λὢμμα,) I will dash you to pieces, saith the Lord;” by the Vulgate, “Ye are the burden, I will surely cast you away, saith the Lord;” by the Syriac, “This is the word of the Lord; I will pluck you up, saith the Lord;” and by the Targum, “Such is the prophecy; I will cast you away, saith the Lord.”
Blayney considers that these words את-מח משא ought to be thus arranged אתם המשא, consistently with all the Versions and the Targum; the letters are the same, only differently connected. This, doubtless, is the right reading, though not found in any MS.; both the Versions and the sense being in its favor. Then as to the verb, the most suitable meaning here is to cast off, as Blayney renders it. The verse then would read as follows, —
33. And when ask thee shall this people, Or a prophet or a priest, saying, “What is the burden of Jehovah?” Then say to them, “Ye are the burden;” And I will cast you off; saith Jehovah.
It was a suitable answer to mockers, who made, as it were, a sport of the true Prophets. — Ed.
Fuente: Calvin’s Complete Commentary
4. The mockery of the false prophets (Jer. 23:33-40)
TRANSLATION
(33) And when this people or the prophet or the priest shall ask you, What is the burden of the LORD? Then you shall say unto them, You are the burden and I will cast you off (oracle of the LORD). (34) And the prophet and the priest and the people who continuously say, The burden of the LORD, I will punish that man and his house. So shall each one say unto his neighbor and unto his brother, What is the answer of the LORD? and, What is the word of the LORD? (36) The burden of the LORD You shall not mention any more, for the burden to every man shall be his word; for you have perverted the words of the living God, the LORD of host our God. (37) Thus you shall say unto the prophet: What has the LORD answered and what has the LORD said? and if You say, Burden of the LORD, then thus says the LORD: Because you have said this word, Burden of the LORD, when I sent unto you saying, Do not say, Burden of the LORD, therefore behold, I will completely forget you and I will remove you and the city which I gave to you and to your fathers from before My face. (40) And I will make you eternal reproach and an eternal shame which shall not be forgotten.
COMMENTS
The people of Judah and their religious leaders constantly mocked Jeremiah by asking him, What is the burden of the Lord? The word burden in Hebrew can mean a heavy object or it can mean a weighty utterance. The apostates of Judah regarded every message from God as a heavy and wearisome burden. Wherever they would meet Jeremiah they would with a sneer ask the man of God, What new BURDEN do you have for us, you prophet of doom? The next time that question is put to him Jeremiah is instructed to say: You are the burden! This reading of the Hebrew is based on a slightly different division and vocalization of the consonants and is supported by the Septuagint and the Vulgate. An alternative translation is proposed by Keil: With reference to your question, What burden? I will unload you.
Since the term burden had been so misused by the people and their religious leaders Jeremiah is commanded to use it no longer in his prophetic utterances. Whoever continues to mockingly use the term burden will be punished by God (Jer. 23:34). If a person in the future wished to inquire concerning the word of the Lord he should adopt new terminology. He should ask, What is the answer or What is the word of the Lord? (Jer. 23:35). Apparently Jeremiah felt it was better to adopt a new phrase than to run the risk of misunderstanding or, even worse, profanity. Those who persist in using the term burden will find that their own words will be a burden which will crush them to the ground. By peddling their sugar-coated lies as being a burden from the Lord these prophets were not only guilty of mockery they were also guilty of perverting the word of God (Jer. 23:36).
After issuing his warning concerning the use of the term burden Jeremiah turns to the false prophets and challenges them with a question: What message do you have from the Lord? (Jer. 23:37). If in their reply these deceivers use the forbidden term burden Jeremiah is to pronounce sentence over them. God will utterly forget them and remove them from His presence, i.e., cause them to go into captivity (Jer. 23:38-39). The Hebrew here is very interesting. The word rendered in English utterly forget sounds very much like the forbidden word massa (burden). No doubt the prophet intended this as a pun or play on words. The scoffers and deceivers who made a reproach out of the word of God would themselves become an object of shame and reproach (Jer. 23:40). It is not hard to imagine the contempt with which these professing prophets were treated after their predictions of peace and prosperity failed to materialize.
Fuente: College Press Bible Study Textbook Series
(33) The burden of the Lord.The English expresses the literal meaning of the word, something lifted up, or borne. It passed, however, as the English equivalent has done, through many shades of meaning, and became, in the language of the prophets, one of the received terms for a solemn, emphatic utterance. In 1Ch. 15:22; 1Ch. 15:27 it is applied to the chanted music of the Temple. Isaiah had brought it into use (see Note on Isa. 13:1), and employs it twelve times as the title of special prophecies. Jeremiah never uses it of his own messages, probably, as this verse indicates, because it had become a favourite formula with the false prophets. This seems a more rational view than that which assumes that the false prophets applied the words in mockery to his utterances as being burdens in the ordinary sense of the word, oppressive and intolerable.
What burden?The false prophets had come, not without a supercilious scorn, asking, with affected grandeur, what burden, what oracle Jeremiah had from Jehovah. He repeats their question with a deeper scorn, and tells them that for them the burden tells of exile and shame. A different division of the words of the prophets answer (which presents some exceptional grammatical difficulties) gives a rendering adopted by the LXX. and Vulgate, Ye are the burdeni.e., it is about you and for you.
I will even forsake you.Better, I will cast you off, with a play upon the literal sense of the word burden. They have made themselves too grievous to be borne. Jehovah will disburden Himself of them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. Burden of the Lord This phrase occurs many times in the titles of Isaiah’s prophecies, and in the prophecies of Nahum, Habakkuk, Zechariah, and Malachi. It is never used by Jeremiah except, as here, in quoting the language of others and replying to it. Hence the enemies of the prophet must have used it by way of derision. The import of the term has been the subject of some difference of opinion. It comes from , ( nasah,) to lift up, and either implies a saying of weighty and dread import, one that must be taken up as “a burden,” or one which was announced by lifting up the voice. These two explanations coincide to a great extent, for that which should be proclaimed with a loud voice would be a matter of grave importance. But a careful study of the passages in which this term is employed will disclose the fact that, for whatever reason, the application of the term is to prophecies of a minatory character, so that the word, as here used, contained a sneering satire on Jeremiah’s work.
What burden An echo or repetition of their question, in order to join the answer to it with more telling effect. The Septuagint here translates, ye are the burden, a reading which requires no change of the Hebrew consonants, but only a different division of them; and many commentators have preferred to follow it in this place, but unwisely, and with strange disregard of the special untrustworthiness of the Septuagint in this book.
I will forsake you Literally, I will cast you off I will disburden myself of you.
Fuente: Whedon’s Commentary on the Old and New Testaments
Both Jeremiah And The False Prophets Are Forbidden to Use The Phrase, ‘The Burden Of YHWH’ ( Jer 23:33-40 ).
God now puts a blanket ban on speaking of a ‘burden’ from YHWH. This is not just arguing about a technicality (as some have strangely suggested), but is rather indicating that the time for ‘burdens’ from YHWH has passed because the future is now decided. The future is no longer ‘if’ but ‘when’. Thus no prophet must now speak of having a burden about the future. They should rather recognise that YHWH’s fixed and determined will was being done. And this was the case even for Jeremiah. This brings out the fact that the purpose of a prophet’s ‘burden’ (massa – Isa 13:1 etc; Nah 1:1; Hab 1:1) was in order to bring encouragement from YHWH to God’s people in respect of the future in difficult times. It had the aim of providing emotional and spiritual support for them. But once given that there was no further hope or comfort to be offered to them, then for any one of them to pretend to have a ‘burden’ would be deceptive. From now on therefore for either Jeremiah or the other prophets to claim to have a burden from YHWH would be to mislead the people into thinking that there was still hope, when there was in fact none. Furthermore for the false prophets to continue using the idea of the burden of YHWH would be a further insult to YHWH, for He did not give them oracles. Thus to suggest otherwise could only result in their everlasting destruction.
Jer 23:33
“And when this people, or the prophet, or a priest,
Will ask you, saying, ‘What is the burden of YHWH?’
Then you shall say to them,
‘What burden! I will cast you off,’ the word of YHWH.”
In a remarkable statement (compare that of His telling Jeremiah not to pray for the people) YHWH now declares that there will at this time be no more ‘burdens’ (oracles) from YHWH, for a burden suggests that YHWH has a concern for His people whereas at present His only desire is to be disburdened of them. Thus if any of the people, or a prophet, or a priest, come to Jeremiah asking, ‘What is the burden of YHWH?’ (What message of comfort does He have for us?), he must immediately reply, ‘What burden? My intention is to cast you off (disburden Myself of you).’ In other words he is to indicate that He no longer has any words of hope for them, and will not therefore give a prophetic ‘burden’.
Jer 23:34
“And as for the prophet, and the priest, and the people,
Who will say, ‘The burden of YHWH’,
I will even punish that man,
And his house.”
In the same way if either prophet, priest or people claim to have a ‘burden’ from YHWH they will be opening them and their households to punishment for making a false and blasphemous claim.
Jer 23:35-36
“Thus shall you say every one to his neighbour,
And every one to his brother,
What has YHWH answered?’
And, ‘What has YHWH spoken?
And the burden of YHWH you will mention no more,
For every man’s own word will be his burden,
For you have perverted the words of the living God,
Of YHWH of hosts our God.”
So from now on no one must speak of ‘burdens from YHWH’ (impressions laid on them by YHWH acting on His own account). Rather they must use lesser phrases like, ‘has YHWH answered’ or ‘has YHWH spoken’ which indicate attempts to find out what He has to say, without giving the impression that the man is a specially chosen messenger of YHWH. In other words the idea of a burden from YHWH must no longer be considered, for YHWH was giving no more such burdens to His prophets so that any such statement would be a lie. For, He adds sarcastically, otherwise every man will see his own words as ‘a burden from YHWH’ because he perverts the words of the living God. So-called ‘burdens from YHWH’ will be unacceptable because they will simply be perversions of the words of the living God, that is, of ‘YHWH Lord of the hosts of Heaven and earth Who is our God’.
Some see ‘For every man’s own word will be his burden’ as a play on words signifying, not that he will (wrongly) see his own words as a genuine prophetic burden, but that he will find them to be a burden which bows him down.
Jer 23:37-40
“Thus shall you say to the prophet:
‘What has YHWH answered you?
And, What has YHWH spoken?
But if you say, The burden of YHWH,
Therefore thus says YHWH,
Because you say this word, The burden of YHWH,
And I have sent to you, saying,
You shall not say, The burden of YHWH,
Therefore, behold, I will utterly forget you,
And I will cast you off,
And the city which I gave to you and to your fathers,
Away from my presence,
And I will bring an everlasting reproach on you,
And a perpetual shame, which will not be forgotten.’ ”
And the same applied to the prophets. People must not ask them whether they have received ‘a burden from YHWH’, suggesting that they might be genuine prophets who had been particularly and unilaterally impressed by YHWH with a message of hope. They must rather ask, ‘Has YHWH answered you?’ or ‘Has YHWH spoken?’ (That is, have you been able to get in touch with Him?). But if any prophet, or even anyone at all, claims to have received a burden from YHWH (giving the impression that YHWH Himself has sovereignly impressed on them His message) in disobedience to YHWH’s strict command, then YHWH will forget them (dismiss them from His reckoning) and cast them off, together with their city, away from His presence. It will bring on them everlasting reproach, and perpetual and unforgettable shame. Note how they will be involving their city (Jerusalem) in their destruction. No man is an island.
We can compare with this idea of prophets being brought to account Zec 13:2-6, even though a different test is used. Compare also Deuteronomy 13 and Deu 18:20-22. Prophets had to be strictly controlled in what they claimed precisely because of their ability to lead men astray.
Fuente: Commentary Series on the Bible by Peter Pett
Jer 23:33. What is the burden See Isa 13:1; Isa 13:22. As the scoffers and infidels make a derision of this term, they are forbidden to mention it any more as ambiguous; and, instead of inquiring, What is the burden of the Lord? they are commanded to say, What hath the Lord answered? &c. See Jer 23:35 and Newton on the Prophesies, vol. 1: p. 357. Instead of, I will even forsake you, we may read, I will disburden myself of you.
Fuente: Commentary on the Holy Bible by Thomas Coke
d. The criminal use of the word burden.
Jer 23:33-40
33And when this people, or the prophets29 or priests,
Ask thee, What is the burden of Jehovah?
Thou shalt tell them what the burden of Jehovah Isaiah 30
Namely, I reject you,31saith Jehovah.
34And the prophet, the priest, or the people
That say, Burden of Jehovah;
On such a man and his house will I visit it.
35Thus shall ye say, every one to his neighbour and every one to 32his brother:
What hath Jehovah answered? or What hath Jehovah spoken?
36But burden of Jehovah ye shall no more take into your mouth;
For the burden will be to each his own word;
Because ye have perverted the words of the living God,
Jehovah Zebaoth, our God.
37Thus shalt thou say to the prophet:
What has Jehovah answered thee?
Or, What has Jehovah spoken?
38But if ye say, Burden of Jehovah,
On this account saith Jehovah thus:
Because ye say this word, Burden of Jehovah,
And I had sent unto you a message of this purport,
Ye shall not say, Burden of Jehovah,
39Therefore, behold, I burden you33 and thrust you,
And this city which I gave to you and your fathers,
Away from my presence;
40And lay upon you everlasting reproach,
And everlasting shame, that shall not be forgotten.
EXEGETICAL AND CRITICAL
The word of double meaning , which signifies both saying and burden, was misused by the Jews, who were accustomed to ask the prophets mockingly what sort of a they had. Jeremiah is to tell those who thus ask, what sort of a burden threatens them, viz., that they shall be rejected (Jer 23:33), and each who thus asks shall, for this derision, be subjected to a special visitation (Jer 23:34). If any wish to ask the prophets, he is to make use of the expression, What has the Lord answered or spoken? (Jer 23:35). But the expression (burden and saying) is no more to be used, for this perversion of a divine word will be avenged, such insolent words falling back like a heavy burden on the head of their authors (Jer 23:36). The inquiry is to be made thus: What has the Lord answered or spoken? (Jer 23:37). If, notwithstanding, the forbidden word is used (Jer 23:38), the Lord will carry away the people like a burden (Jer 23:39), and give them up to everlasting shame (Jer 23:40).
Jer 23:33-34. And when this people visit it.What burden? It appears to have been the custom, whenever the prophets made their appearance in public to ask them if they had received any new revelation. There can be no doubt that means saying, utterance, as well as burden. Comp. the thorough demonstration in Graf, S. 315. The passages from which it evidently follows that signifies effatum, any utterance, besides those where the verb is used in the sense vocem proferre with and without , voice (Isa 3:7; Isa 42:2; Isa 42:11 coll. Exo 20:7; Exo 23:1; Num 23:7; Psa 139:20, etc.), are especially the following: Isa 14:28; Lam 2:14; 2Ki 9:25; Pro 30:1; Pro 31:1. Hengstenberg and Rueckert, following the example of Jonathan, Aquila, the Syriac, Jerome and Luther, would take the word exclusively in the sense of burden. We have translated burden above, but only because we have no expression, which without forcing unites both meanings. Of the many attempts to unite them by De Wette, Ewald, Fuerst, Meier, none are really satisfactory. De Wettes translation is most so. [Wehsagung: utterance of woe.S. R. A.]. At all events the opposers emphasized the idea of burden. They wished to say that every declaration of Jehovah was only a new burden, that only what was burdensome, not what was pleasing, came from this God. In so far the question was one of blasphemous derision. It is implied by the word namely that what follows is a quotation. The passage to which Jeremiah refers is doubtless Jer 12:7, rejected mine inheritance. The significance of this passage is clear from the fact that it is reproduced in a comprehensive survey in 2Ki 21:14.Will I visit it. Besides the judgment announced to the people generally on account of their sins, those who make use of the expression burden in a wicked manner, shall receive special punishment.
Jer 23:35-37. Thus shall ye say Jehovah spoken.For the burden will be, etc. Even the insolent words will be to him who utters them a crushing burden, though the utterance of Jehovah, with respect to which he uses the term, is not in itself a burden at all.These words are a parenthesis, and hence because ye have perverted, etc., is connected with ye shall no more take into your mouth and declare the result of using the forbidden word.Living God. Comp. Jer 10:10.
Footnotes:
[29]Jer 23:33.The article is general, and expresses the idea of species. Comp. Naegelsb. Gr., 71, 4, a.
[30]Jer 23:33.. Many modern commentators follow the LXX. and Vulg. which read , but incorrectly. In His answer the Lord purposely uses the words of the question: Verba retorquet. The arrow directed against him must, being reversed, strike those insolent questioners. It should indeed properly read . But the necessity of retaining the words of the question justified this grammatical license, which moreover (Comp. Naegelsb. Gr., 79, 6) is not altogether without precedent. depends on Comp. Jer 14:17, etc. The construction is therefore by no means so artificial and clumsy as Ewald supposes.
[31]Jer 23:33. is not co-ordinated with , as is apparent from . It rather expresses the purport of that which Jeremiah is to proclaim as the burden, etc. is therefore=and indeed. It should only be remarked that here in this meaning stands before a whole sentence, which, however, on account of its brevity is not thereby rendered less easily intelligible.
[32]Jer 23:35.On the interchange of and , comp, rems. on Jer 10:1.
[33]Jer 23:39. . The paronomasia requires us to read , as the LXX., Vulg., Syr., and some Codd. and editions really do. It is not necessary to assume the Piel form , since forms like Psa 119:102; 1Sa 25:33; Rth 2:9, justify the assumption of also in the Kal according to the analogy of the verbs. Comp. Olsh., 223, a, Anm.The reading , which does not afford any satisfactory sense, but may be translated I forget, or I heard not, is doubtless occasioned by the unusual punctuation (). A proof that- the latter is the original is found in the Inf. , the of which is likewise abnormal and therefore a sure trace of the original . is . . and perhaps to be read , after Jer 20:11.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Jer 23:33 And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.
Ver. 33. What is the burden of the Lord? ] Ironicum interrogandi genus: thus they profanely asked by way of scoff or despite, such as he will drive down their throats again, plaguing them for their profane malignity.
Then shalt thou say, What burden?
I will even forsake you.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 23:33-40
33Now when this people or the prophet or a priest asks you saying, ‘What is the oracle of the LORD?’ then you shall say to them, ‘What oracle?’ The LORD declares, ‘I will abandon you.’ 34Then as for the prophet or the priest or the people who say, ‘The oracle of the LORD,’ I will bring punishment upon that man and his household. 35Thus will each of you say to his neighbor and to his brother, ‘What has the LORD answered?’ or, ‘What has the LORD spoken?’ 36For you will no longer remember the oracle of the LORD, because every man’s own word will become the oracle, and you have perverted the words of the living God, the LORD of hosts, our God. 37Thus you will say to that prophet, ‘What has the LORD answered you?’ and, ‘What has the LORD spoken?’ 38For if you say, ‘The oracle of the LORD!’ surely thus says the LORD, ‘Because you said this word, The oracle of the LORD! I have also sent to you, saying, You shall not say, ‘The oracle of the LORD!” 39Therefore behold, I will surely forget you and cast you away from My presence, along with the city which I gave you and your fathers. 40I will put an everlasting reproach on you and an everlasting humiliation which will not be forgotten.
Jer 23:33-40 This strophe presents its message by a series of questions that Judeans ask each other about YHWH’s revelation (i.e., what is the oracle of the Lord).
1. prophets
2. priests
3. people
Jeremiah’s answer is that there are no more messages to be received, only judgment (i.e., I shall abandon you, cf. Jer 12:7; Jer 23:39). The religious leaders were making up their own message in YHWH’s name (cf. Jer 23:36). They did not really want to hear from Him.
Because of this false message from God, YHWH says
1. I will forget you (this is a PERFECT VERB and in INFINITIVE ABSOLUTE from the same root)
2. I will cast you away from My presence
3. I will cast away the Jerusalem/temple
4. I will give you an everlasting reproach
5. I will give you an everlasting humiliation, either of which will never be forgotten
Wow! These idolatrous Judeans and their leaders will be permanently cut off. The faithful remnant, though not specifically mentioned, will be restored.
Jer 23:33 oracle The term (BDB 672 I) meant to lift up a burden. It is a play on the two uses of this term:
1. a heavy word from God
2. a load that an animal carried
The AB suggests that the Hebrew text be divided in a different way from the MT. If so it could read, What is the massa (that is, the utterance of Yahweh? say to them, you are the massa [that is, the burden], and I will cast you off – Yahweh’s word, p. 150). The LXX and Vulgate, followed by NRSV, REB, NET, have, You are the burden. Hereby the word play on burden (BDB 672 I) is made clear.
Jer 23:35-36 This is exactly the opposite of the new covenant of Jer 31:31-34. Knowledge of the Lord is the exception, not the rule!
Jer 23:36 every man’s own word will become the oracle This very phrase is the reality of a post-modern, western, twenty-first century culture. There are no absolutes! Everyone’s opinion has weight and authority! This is a tragedy if there is an inspired revelation from the one true God.
you have perverted the words of the living God, the LORD of hosts, our God The VERB (BDB 245, KB 253, Qal PERFECT) means to turn or to overturn. To put this in modern idiom, these false religionists put a spin on their words, their interest, their presuppositions, their historical setting, their personal preferences, into God’s words (notice the threefold titles. For LORD of Hosts see Special Topic: Lord of Hosts )! The same occurs today by denominations and secularists! Only a commitment to revelation and a knowledge of it can protect a believer.
Jer 23:39
NASBI shall surely forget you and cast you away
NKJVI, even I, will utterly forget you and forsake you
NRSVI will surely lift you up and cast you away
TEVI will certainly pick them up and throw them far away
JPSOAI will utterly forget you and I will cast you away
There are several grammatical elements.
1. the first VERB, forget (BDB 674, KB 728, Qal PERFECT) is followed by its INFINITIVE ABSOLUTE of the same root in the MT
2. some Hebrew MSS and the Septuagint change the VERB to lift up (BDB 669, KB 724), which is the same root as burden, used in Jer 23:33 (twice),34,36 (twice), 38 (thrice)
3. the parallel VERB in Jer 23:33, cast off (BDB 643, KB 695, Qal PERFECT) is repeated in Jer 23:39
4. the change made by the LXX makes sense in the context of Jer 23:33-40 (i.e., word play), but does not answer why the INFINITIVE ABSOLUTE of the VERB forget is in the text; it is best to go with the MT
Jer 23:40 everlasting This Hebrew term, ‘olam (BDB 761), must always be interpreted theologically in light of
1. the context where it is used
2. the conditional nature of God’s covenant with humans (i.e., mercy and repentance are possible)
See Special Topic: Forever (‘olam) .
everlasting reproach The first NOUN is ‘olam (BDB 761). It must be interpreted in specific context because of its wide semantic field.
The second NOUN (BDB 357) means reproach or scorn. The root is used several times in Jeremiah (cf. Jer 6:10; Jer 15:15; Jer 20:8; Jer 23:40; Jer 24:9; Jer 25:18; Jer 31:19; Jer 42:18; Jer 44:8; Jer 44:12; Jer 49:13 (of Edom); Jer 51:51.
everlasting humiliation The first NOUN is the same as above. The second NOUN (BDB 484) is found in this form only here in the OT and means ignominy. A related root is found in Jer 20:11, where it is translated eternal dishonor or eternal disgrace.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
What burden? Septuagint, Vulgate, and Rashi, read “Ye yourselves are the burden”. Compare Jer 23:36.
forsake = reject.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 23:33-40
Jer 23:33-40
And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of Jehovah? then shalt thou say unto them, What burden! I will cast you off, saith Jehovah. And as for the prophet, and the priest, and the people, that shall say, The burden of Jehovah, I will even punish that man and his house. Thus shall ye say every one to his neighbor, and every one to his brother, What hath Jehovah answered? and, What hath Jehovah spoken? And the burden of Jehovah shall ye mention no more: for every man’s own word shall be his burden; for ye have perverted the words of the living God, of Jehovah of hosts our God. Thus shalt thou say to the prophet, What hath Jehovah answered thee? and, What hath Jehovah spoken? But if ye say, The burden of Jehovah; therefore thus saith Jehovah: Because ye say this word, The burden of Jehovah, and I have sent unto you, saying, Ye shall not say, The burden of Jehovah; therefore, behold, I will utterly forget you, and I will cast you off, and the city that I gave unto you and to your fathers, away from my presence: and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
The wording of this paragraph is somewhat confusing; but the situation was this: Many of the prophecies of Jeremiah began with the words, “The burden of the Jehovah”; but the people did not believe the prophecies and were annoyed by Jeremiah’s continued preaching; so they decided to call him, “You old burden of Jehovah!” Every time they saw him they mockingly asked him, “Well, what is the Burden of Jehovah today?” The mention of the false prophets and the priests who joined in this mockery of the true prophet of God suggests that they had perhaps organized this systematic mockery of Jeremiah.
In various verses of this paragraph, God’s answer to this scandalous behavior was: “I will cast you off” (Jer 23:33); “I will punish that man and his house who even uses those mocking words in Jeremiah’s presence” (Jer 23:34); to all who mockingly inquired about God’s Word, there would be no answer at all. The Word of God shall be denied them, and their mockery shall be their burden before God when they are judged. “Every man’s word shall be his own burden” (Jer 23:36); “I will utterly forget you, and I will cast you off, and the city that I gave unto you and to your fathers, away from my presence; and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten” (Jer 23:40).
4. The mockery of the false prophets (Jer 23:33-40)
The people of Judah and their religious leaders constantly mocked Jeremiah by asking him, What is the burden of the Lord? The word burden in Hebrew can mean a heavy object or it can mean a weighty utterance. The apostates of Judah regarded every message from God as a heavy and wearisome burden. Wherever they would meet Jeremiah they would with a sneer ask the man of God, What new BURDEN do you have for us, you prophet of doom? The next time that question is put to him Jeremiah is instructed to say: You are the burden! This reading of the Hebrew is based on a slightly different division and vocalization of the consonants and is supported by the Septuagint and the Vulgate. An alternative translation is proposed by Keil: With reference to your question, What burden? I will unload you.
Since the term burden had been so misused by the people and their religious leaders Jeremiah is commanded to use it no longer in his prophetic utterances. Whoever continues to mockingly use the term burden will be punished by God (Jer 23:34). If a person in the future wished to inquire concerning the word of the Lord he should adopt new terminology. He should ask, What is the answer or What is the word of the Lord? (Jer 23:35). Apparently Jeremiah felt it was better to adopt a new phrase than to run the risk of misunderstanding or, even worse, profanity. Those who persist in using the term burden will find that their own words will be a burden which will crush them to the ground. By peddling their sugar-coated lies as being a burden from the Lord these prophets were not only guilty of mockery they were also guilty of perverting the word of God (Jer 23:36).
After issuing his warning concerning the use of the term burden Jeremiah turns to the false prophets and challenges them with a question: What message do you have from the Lord? (Jer 23:37). If in their reply these deceivers use the forbidden term burden Jeremiah is to pronounce sentence over them. God will utterly forget them and remove them from His presence, i.e., cause them to go into captivity (Jer 23:38-39). The Hebrew here is very interesting. The word rendered in English utterly forget sounds very much like the forbidden word massa (burden). No doubt the prophet intended this as a pun or play on words. The scoffers and deceivers who made a reproach out of the word of God would themselves become an object of shame and reproach (Jer 23:40). It is not hard to imagine the contempt with which these professing prophets were treated after their predictions of peace and prosperity failed to materialize.
The Righteous Branch – Jer 23:1-40
Open It
1. What are your expectations of the persons who teach or care for your children?
2. When have you had the experience of your words being misquoted, distorted, or taken out of context? What resulted?
Explore It
3. What technique did God use to describe the relationship between His people, Israel, and their leaders? (Jer 23:1)
4. What did God promise to do for His “flock” after He delivered them from evil rulers? (Jer 23:3-4)
5. What were the characteristics of the King God promised to raise up? (Jer 23:5-6)
6. What great event, foretold by Jeremiah, would take precedence over the historical importance of the Exodus out of Egypt? (Jer 23:7-8)
7. What did God promise to do with people who claimed to be His prophets or priests but were in fact godless and wicked? (Jer 23:11-12)
8. What different, but equally abhorrent, deeds were done by the prophets in Israel and Judah? (Jer 23:13-14)
9. Where were the false prophets getting the “visions” they reported? (Jer 23:16)
10. What lie did the false prophets tell those who rejected Gods ways? (Jer 23:17)
11. What would have characterized the message of the prophets if they had truly heard from God? (Jer 23:21-22)
12. What questions did God ask of those who underestimated His power? (Jer 23:23-24)
13. Where did the “dreams” of the false prophets come from, and what were they designed to accomplish? (Jer 23:25-27)
14. How does Gods Holy Word contrast with the contrived dreams of faithless people? (Jer 23:28-29)
15. What kind of prophet does God oppose? (Jer 23:30-32)
16. Why were the people of Israel forbidden to use the word “oracle”? (Jer 23:33-36)
17. What would become of those who insisted on claiming to speak Gods Word even after they were warned of His judgment on their lies? (Jer 23:37-40)
18. Word even after they were warned of His judgment on their lies? (Jer 23:37-40)
Get It
19. What truths about God are implied in the rhetorical questions He asks in Jer 23:23-24?
20. Why are false prophets such a dangerous attraction for the people of God?
21. Who are the unbelieving “prophets” (that is, people who falsely claim to have special insights into the truth) of our day?
22. Why can someones claim of a dream or vision be hard to refute?
23. How can we distinguish between someone who falsely speaks in the name of God and someone who is speaking the truth about God?
24. What sobering truths should we take into consideration before we claim to speak for God?
Apply It
25. What is one thing you can do to avoid being naive or misled by others who misrepresent the facts?
26. What pleasant statements or predictions have you heard recently that you need to examine in the light of Gods Word?
Questions On Jeremiah Chapter Twenty-Three
By Brent Kercheville
1 What promises does God make (Jer 23:1-4)?
2 What else will the Lord do (Jer 23:5-6)?
Who is the Branch? How do you know?
What will happen when the Branch arrives?
3 What else will happen in those days (Jer 23:7-8)?
4 What is Jeremiahs message against the other prophets (Jer 23:9-15)?
5 In what ways were the prophets sinning?
6 What amazing thing does God say in Jer 23:14?
7 What is Gods message to the people about these false prophets (Jer 23:16-22)?
8 What will the faithfulness of God accomplish (Jer 23:20)?
9 What is Gods message about himself (Jer 23:23-32)?
What is Gods message about these false prophets?
What do we learn about God?
10 What were the people to say to the prophet or priest (Jer 23:33-40)? What do we learn from this?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
What: Jer 17:15, Jer 20:7, Jer 20:8, Isa 13:1, Isa 14:28, Nah 1:1, Hab 1:1, Mal 1:1
I: Jer 23:39, Jer 23:40, Jer 12:7, Deu 31:17, Deu 31:18, Deu 32:19, Deu 32:20, 2Ch 15:2, Psa 78:59, Psa 78:60, Hos 9:12
Reciprocal: Jos 7:12 – neither Jdg 6:13 – forsaken us 2Ki 9:25 – the Lord 2Ki 21:14 – And I will 2Ch 12:5 – Ye have forsaken me Eze 12:22 – what Eze 33:31 – show much love Zec 9:1 – burden Zec 11:9 – I will Mar 8:13 – General
Fuente: The Treasury of Scripture Knowledge
Jer 23:33. Burden means a statement or saying or message. If the people should ask these false prophets what message they had from the Lord they would be compelled to ask, what burden? That means they would have none to deliver, for the Lord had for-saken these false prophets and would
not entrust them with any inspired messages.
Fuente: Combined Bible Commentary
Jer 23:33. When this people, or the prophet, &c., shall ask thee, &c. The remaining part of this chapter is directed against those who called the word of God, spoken by the true prophets, A BURDEN, by way of reproach; meaning that it always portended evil, and never good; the word , a burden, generally signifying a calamitous prophecy. See note on Isa 13:1. Ahab intended to cast the same slur on the Prophet Micaiah when he represented him as one that never prophesied good concerning him, but evil, 1Ki 22:8. The false prophets, who said, Peace, peace, it seems, derided the true prophets, whose predictions were full of threatenings, as if Gods messages were a burden which they were weary of hearing; and made a jest of these words, The burden of the Lord, with which Gods prophets sometimes prefaced their prophecies. Upon this account God forbade the use of that expression, as in the following verses. See Lowth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
23:33 And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the {b} burden of the LORD? thou shalt then say to them, What burden? I will even forsake you, saith the LORD.
(b) The prophets called their threatenings God’s burden, which the sinners were not able to sustain, therefore the wicked in deriding the word, would ask of the prophets, what was the burden as though they would say, “You seek nothing else, but to lay burdens on our shoulders” and thus they rejected the word of God as a grievous burden.
Fuente: Geneva Bible Notes
When the people or the prophets or the priests asked Jeremiah what message he had received from the Lord, he was to reply that the Lord was going to abandon them. When they asked: "What is the burden of the Lord?" he was to respond: "You are a burden to Him and He will cast you off."
The Hebrew word massa’, "oracle," comes from the same root as the verb nasa’, meaning "to lift, bear, or carry." Usually the noun refers to an imposed burden, imposed by a deity or master. Metaphorically it refers to any heavy burden, such as the burdens of leadership or duty. In the prophets, it often suggests a judgment or catastrophe. Thus an oracle is a burden or depressing message that deals with judgment (cf. Isa 15:1; Isa 17:1; Isa 19:1; et al.).
"Jeremiah’s adversaries-as appears from these verses-used the word ’burden’ of his prophetic sayings by way of mockery, meaning burdensome prophecies, in order to throw ridicule on the prophet’s speeches, by them regarded as offensive." [Note: Keil, 1:365.]