Jeremiah 23:1

Translation
King James Version
¶ Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD.
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KJV (with Strong's)
Woe H1945 be unto the pastors H7462 that destroy H6 and scatter H6327 the sheep H6629 of my pasture H4830! saith H5002 the LORD H3068.
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Complete Jewish Bible
"Oh no! The shepherds are destroying and scattering the sheep in my pasture!" says ADONAI.
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Berean Standard Bible
“Woe to the shepherds who destroy and scatter the sheep of My pasture!” declares the LORD.
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American Standard Version
Woe unto the shepherds that destroy and scatter the sheep of my pasture! saith Jehovah.
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World English Bible Messianic
Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD.
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Geneva Bible (1599)
Woe be vnto the pastors that destroy and scatter the sheepe of my pasture, saith the Lord.
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Young's Literal Translation
Woe to shepherds destroying, And scattering the flock of My pasture, An affirmation of Jehovah.
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See also
Jeremiah 10:21Ezekiel 34:2Ezekiel 34:10Zechariah 11:15Zechariah 11:17Ezekiel 13:3Matthew 9:36
In the KJVVerse 19,486 of 31,102

Study This Verse

SUMMARY

Jeremiah 23:1 issues a profound prophetic declaration of "woe" against the unfaithful leaders of Judah, whom God metaphorically identifies as "pastors" or "shepherds." This verse condemns their destructive and neglectful actions, which have caused the scattering and ruin of the people, whom God intimately refers to as "the sheep of my pasture." It underscores the LORD's righteous indignation and impending judgment against those who have egregiously failed in their divine mandate to protect, nourish, and justly lead His beloved flock.

CONTEXT

  • Literary Context: Jeremiah 23:1 inaugurates a new and significant prophetic oracle, directly building upon the preceding chapters which detail specific judgments against Judah's kings. Chapters 21 and 22, for instance, highlight the failures of Zedekiah and Jehoiakim, culminating in the lament over Coniah's (Jehoiachin's) exile and the apparent end of the Davidic line through him in Jeremiah 22:24-30. This verse broadens the scope of divine condemnation from individual monarchs to the entire class of leaders—encompassing kings, priests, and false prophets—who collectively bore responsibility for the nation's spiritual and moral decay. The "woe" pronouncement serves as a stark transition, signaling God's direct confrontation with those who have abused their authority. Crucially, this indictment immediately precedes the LORD's glorious promise to raise up a "Righteous Branch" and true, faithful shepherds in the future, as detailed in Jeremiah 23:5-6.
  • Historical & Cultural Context: Jeremiah's ministry unfolded during a tumultuous period in Judah's history, spanning the late 7th and early 6th centuries BC, marked by political instability, spiritual apostasy, and the looming threat of Babylonian invasion. The metaphor of "pastors" or "shepherds" for leaders was deeply ingrained in ancient Near Eastern thought, where kings were expected to act as benevolent shepherds, providing protection, justice, and sustenance for their people. However, Judah's contemporary leaders, including kings like Jehoiakim, were notorious for their injustice, exploitation, and idolatry, as vividly portrayed in Jeremiah 22:13-19. Furthermore, false prophets offered deceptive messages of peace and prosperity, directly contradicting Jeremiah's warnings of impending judgment and exile, thus contributing to the people's spiritual blindness and eventual scattering. The failure of these leaders directly contributed to the national catastrophe that culminated in the Babylonian exile.
  • Key Themes: Jeremiah 23:1 powerfully introduces and reinforces several critical themes. Foremost is the theme of divine accountability for leadership, asserting that God holds those in authority directly responsible for their stewardship of His people. The verse highlights the severe condemnation of corrupt leadership, portraying their actions of "destroying and scattering" as a profound betrayal of their sacred trust and antithetical to God's character. The phrase "the sheep of my pasture" underscores the theme of God's ownership and intimate care for His people, establishing the very basis for His fierce indignation against those who harm them. This divine concern for His flock and the promise of a true shepherd is a recurring motif, powerfully echoed in Ezekiel 34. Finally, the declaration of "woe" signifies the prophetic warning and impending judgment against those who fail to uphold justice and righteousness, a pervasive motif throughout Jeremiah's prophetic ministry.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Woe (Hebrew, hôwy', H1945): This interjection is a powerful exclamation that, in prophetic literature, functions as a solemn declaration of judgment or a curse. It conveys the LORD's profound displeasure, grief, and impending doom upon the unfaithful leaders. It is not merely an expression of sorrow but a divine pronouncement of condemnation, emphasizing the severity of the leaders' actions and the inevitable consequences that will follow.
  • pastors (Hebrew, râʻâh', H7462): Derived from a primitive root meaning "to tend a flock," this term metaphorically refers to leaders, rulers, and those in positions of authority. In this context, it specifically indicts the kings, priests, and prophets of Judah who were divinely appointed to "shepherd" God's people. The word highlights their fundamental responsibility to protect, guide, and nourish the flock, making their failure to do so a profound betrayal of their sacred, God-given role.
  • destroy (Hebrew, ʼâbad', H6): This verb signifies to perish, ruin, or cause to be lost. When applied to the actions of the "pastors," it indicates their active and deliberate role in leading the people astray, causing their spiritual and national ruin, and bringing about their demise through corrupt practices, idolatry, and injustice. It implies a devastating and intentional impact on the well-being of the "sheep."
  • scatter (Hebrew, pûwts', H6327): This primitive root means to dash in pieces or, more commonly, to disperse. In the context of the "pastors" and "sheep," it describes the leaders' actions of breaking up the unity and cohesion of the people, driving them away from God and from each other. This scattering refers both to spiritual dispersion through false teaching and physical dispersion through exile and oppression, directly contrasting the shepherd's role of gathering and protecting.

Verse Breakdown

  • "¶ Woe be unto the pastors": This opening phrase immediately sets a tone of severe divine condemnation. "Woe" (hôwy) is a prophetic interjection signaling impending judgment, directed specifically at the "pastors" (râʻâh), who represent the spiritual and political leaders of Judah. It establishes the gravity of the indictment against their failed leadership.
  • "that destroy and scatter the sheep of my pasture!": This crucial clause details the specific, egregious charges against the unfaithful leaders. They are accused not merely of passive neglect but of actively "destroying" (ʼâbad – causing to perish or be ruined) and "scattering" (pûwts – dispersing or driving away) the people. The phrase "the sheep of my pasture" is profoundly significant, emphasizing God's intimate ownership and personal relationship with His people, making the leaders' actions a direct offense against Him and His cherished flock.
  • "saith the LORD.": This concluding declaration serves as an authoritative divine stamp on the prophetic message. Attributing the words directly to Yahweh (Yᵉhôvâh), the self-existent and eternal God of Israel, it underscores the absolute divine authority, certainty, and immutability of the judgment, leaving no doubt that this is God's own solemn pronouncement against the corrupt leadership.

Literary Devices

Jeremiah 23:1 employs several potent literary devices to amplify its message of divine judgment. The most prominent is Metaphor, where the leaders of Judah are vividly portrayed as "pastors" or "shepherds," and the people are depicted as "sheep." This metaphor is deeply embedded in ancient Near Eastern culture and biblical tradition, immediately evoking the sacred responsibilities of care, protection, and guidance that true shepherds provide. The contrasting actions of "destroying and scattering" highlight the leaders' egregious failure to fulfill this role, transforming the life-giving metaphor into a stark image of death and dispersion. The opening "Woe" is a classic example of a Prophetic Oracle of Judgment, a common rhetorical device in prophetic books that signals impending doom and divine condemnation. It functions as a solemn curse, amplifying the severity of God's displeasure and the certainty of His retribution. Furthermore, the phrase "the sheep of my pasture" utilizes Possessive Language to underscore God's direct ownership and intimate, covenantal relationship with His people, intensifying the leaders' offense as an act of harming God's personal property and beloved flock.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 23:1 stands as a foundational text for understanding God's righteous standard for leadership and His unwavering commitment to the well-being of His people. It establishes a profound theological precedent for divine accountability, asserting that those entrusted with authority over God's flock are subject to His righteous judgment if they abuse their power, neglect their duties, or actively harm those under their care. This verse highlights the stark contrast between the destructive actions of unfaithful human leaders and God's own character as the ultimate, faithful Shepherd. It powerfully sets the stage for the New Testament revelation of Jesus Christ, who perfectly embodies the role of the Good Shepherd, in direct opposition to the "hirelings" who abandon or scatter the sheep. This theme of God's deep concern for His scattered people and His promise to gather them under a righteous shepherd echoes throughout the prophetic literature and finds its ultimate fulfillment in Christ.

  • Ezekiel 34:11-16 - God's promise to personally seek out, rescue, feed, and care for His scattered sheep, replacing the failed human shepherds.
  • Matthew 9:36 - Jesus' profound compassion for the crowds, seeing them as "harassed and helpless, like sheep without a shepherd," directly reflecting the consequences of failed leadership and foreshadowing His role as the true Shepherd.
  • 1 Peter 5:2-4 - An apostolic exhortation to elders (pastors) to shepherd God's flock willingly, eagerly, and as examples, looking forward to the Chief Shepherd's appearing.

REFLECTION AND APPLICATION

Jeremiah 23:1 serves as a timeless and potent warning for all who hold positions of leadership, whether in the church, government, community, or family. It compels leaders to seriously consider their divine accountability, reminding them that their primary responsibility is to protect, nourish, and guide those under their care, not to exploit, mislead, or scatter them for personal gain or through negligence. True leadership, as modeled by God Himself and ultimately by Christ, is characterized by selfless service, integrity, and a deep commitment to the spiritual and physical well-being of the flock. For those who are "the sheep," this verse encourages discernment, urging believers to prayerfully evaluate their leaders against biblical standards of righteousness and care. It also serves as a profound comfort, reminding us that even when human leaders fail, God remains the ultimate, faithful Shepherd of His people, capable of gathering, restoring, and sustaining His scattered flock through His unfailing love and power.

Questions for Reflection

  • In what specific ways might leaders today, both secular and spiritual, unintentionally or intentionally "destroy and scatter" those under their care through their actions or inaction?
  • How can individuals who are "the sheep" actively pray for and support their leaders, while also exercising discernment when leadership falls short of biblical standards?
  • What personal responsibilities do we have to protect and nurture those God has placed in our sphere of influence, even if we don't hold formal leadership titles, reflecting the heart of the Good Shepherd?

FAQ

What does "pastors" mean in this context, and why are they being condemned?

Answer: In Jeremiah 23:1, "pastors" (Hebrew: râʻâh) is a metaphorical term referring to the leaders of Judah, encompassing kings, priests, and false prophets. They are being condemned because they have profoundly failed in their divinely appointed role to care for God's people, who are likened to "sheep." Instead of protecting, guiding, and nourishing the flock, these leaders have exploited, misled, and oppressed them, leading to their spiritual and national ruin, and ultimately causing them to be "destroyed and scattered." This is a direct indictment of their corruption, injustice, and failure to uphold God's covenant. The book of Jeremiah is replete with examples of such failures, particularly the kings who led the nation into idolatry and oppression, as seen in the prophecies against Jehoiakim and Coniah in Jeremiah 22.

CHRIST-CENTERED FULFILLMENT

Jeremiah 23:1, with its stark condemnation of unfaithful shepherds who destroy and scatter God's flock, powerfully sets the stage for the coming of the True Shepherd, Jesus Christ. The "woe" pronounced upon these negligent leaders finds its ultimate resolution in the glorious promise of the "Righteous Branch" whom God will raise up, as prophesied just a few verses later in Jeremiah 23:5-6. This prophecy is perfectly fulfilled in Jesus, who identifies Himself not as a hireling who flees when danger approaches, but as the Good Shepherd who lays down His life for the sheep. Unlike the corrupt leaders who scattered the flock, Jesus actively gathers them, demonstrating profound compassion for the crowds who were "harassed and helpless, like sheep without a shepherd" (Matthew 9:36). Through His atoning sacrifice on the cross, Jesus not only protects His sheep from destruction but also unites them into one flock under His loving and righteous care, fulfilling the ancient promise of a shepherd who would truly feed and lead God's people in righteousness and justice, bringing together even "other sheep that are not of this fold" (John 10:16).

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Commentary on Jeremiah 23 verses 1–8

I. II. Main points1. 2. Sub-points

I. Here is a word of terror to the negligent shepherds. The day is at hand when God will reckon with them concerning the trust and charge committed to them: Woe be to the pastors (to the rulers, both in church and state) who should be to those they are set over as pastors to lead them, feed them, protect them, and take care of them. They are not owners of the sheep. God here calls them the sheep of my pasture, whom I am interested in, and have provided good pasture for. Woe be to those therefore who are commanded to feed God's people, and pretend to do it, but who, instead of that, scatter the flock, and drive them away by their violence and oppression, and have not visited them, nor taken any care for their welfare, nor concerned themselves at all to do them good. In not visiting them, and doing their duty to them, they did in effect scatter them and drive them away. The beasts of prey scattered them, and the shepherds are in the fault, who should have kept them together. Woe be to them when God will visit upon them the evil of their doings and deal with them as they deserve. They would not visit the flock in a way of duty, and therefore God will visit them in a way of vengeance.

II. Here is a word of comfort to the neglected sheep. Though the under-shepherds take no care of them, no pains with them, but betray them, the chief Shepherd will look after them. When my father and my mother forsake me, then the Lord taketh me up. Though the interests of God's church in the world are neglected by those who should take care of them, and postponed to their own private secular interests, yet they shall not therefore sink. God will perform his promise, though those he employs do not perform their duty.

1.The dispersed Jews shall at length return to their own land, and be happily settled there under a good government, Jer 23:3, Jer 23:4. Though there be but a remnant of God's flock left, a little remnant, that has narrowly escaped destruction, he will gather that remnant, will find them out wherever they are and find out ways and means to bring them back out of all countries whither he had driven them. It was the justice of God, for the sin of their shepherds, that dispersed them; but the mercy of God shall gather in the sheep, when the shepherds that betrayed them are cut off. They shall be brought to their former habitations, as sheep to their folds, and there they shall be fruitful, and increase in numbers. And, though their former shepherds took no care of them, it does not therefore follow that they shall have no more. If some have abused a sacred office, that is no good reason why it should be abolished. "They destroyed the sheep, but I will set shepherds over them who shall make it their business to feed them." Formerly they were continually exposed and disturbed with some alarm or other; but now they shall fear no more, nor be dismayed; they shall be in no danger from without, in no fright from within. Formerly some or other of them were ever and anon picked up by the beasts of prey; but now none of them shall be lacking, none of them missing. Though the times may have been long bad with the church, it does not follow that they will be ever so. Such pastors as Zerubbabel and Nehemiah, though they lived not in the pomp that Jehoiakim and Jeconiah did, nor made such a figure, were as great blessings to the people as the others were plagues to them. The church's peace is not bound up in the pomp of her rulers.

2.Messiah the Prince, that great and good Shepherd of the sheep, shall in the latter days be raised up to bless his church, and to be the glory of his people Israel, Jer 23:5, Jer 23:6. The house of David seemed to be quite sunk and ruined by that threatening against Jeconiah (Jer 22:30), that none of his seed should ever sit upon the throne of David. But here is a promise which effectually secures the honour of the covenant made with David notwithstanding; for by it the house will be raised out of its ruins to a greater lustre than ever, and shine brighter far than it did in Solomon himself. We have not so many prophecies of Christ in this book as we had in that of the prophet Isaiah; but here we have one, and a very illustrious one; of him doubtless the prophet here speaks, of him, and of no other man. The first words intimate that it would be long ere this promise should have its accomplishment: The days come, but they are not yet. I shall see him, but not now. But all the rest intimate that the accomplishment of it will be glorious. (1.) Christ is here spoken of as a branch from David, the man the branch (Zac 3:8), his appearance mean, his beginnings small, like those of a bud or sprout, and his rise seemingly out of the earth, but growing to be green, to be great, to be loaded with fruits. A branch from David's family, when it seemed to be a root in a dry ground, buried, and not likely to revive. Christ is the root and offspring of David, Rev 22:16. In him doth the horn of David bud, Psa 132:17, Psa 132:18. He is a branch of God's raising up; he sanctified him, and sent him into the world, gave him his commission and qualifications. He is a righteous branch, for he is righteous himself, and through him many, even all that are his, are made righteous. As an advocate, he is Jesus Christ the righteous. (2.) He is here spoken of as his church's King. This branch shall be raised as high as the throne of his father David, and there he shall reign and prosper, not as the kings that now were of the house of David, who went backward in all their affairs. No; he shall set up a kingdom in the world that shall be victorious over all opposition. In the chariot of the everlasting gospel he shall go forth, he shall go on conquering and to conquer. If God raise him up, he will prosper him, for he will own the work of his own hands; what is the good pleasure of the Lord shall prosper in the hands of those to whom it is committed. He shall prosper; for he shall execute judgment and justice in the earth, all the world over, Psa 96:13. The present kings of the house of David were unjust and oppressive, and therefore it is no wonder that they did not prosper. But Christ shall, by his gospel, break the usurped power of Satan, institute a perfect rule of holy living, and, as far as it prevails, make all the world righteous. The effect of this shall be a holy security and serenity of mind in all his faithful loyal subjects. In his days, under his dominion, Judah shall be saved and Israel shall dwell safely; that is, all the spiritual seed of believing Abraham and praying Jacob shall be protected from the curse of heaven and the malice of hell, shall be privileged from the arrests of God's law and delivered from the attempts of Satan's power, shall be saved from sin, the guilt and dominion of it, and then shall dwell safely, and be quiet from the fear of all evil. See Luk 1:74, Luk 1:75. Those that shall be saved hereafter from the wrath to come may dwell safely now; for, if God be for us, who can be against us? In the days of Christ's government in the soul, when he is uppermost there, the soul dwells at ease. (3.) He is here spoken of as The Lord our righteousness. Observe, [1.] Who and what he is. As God, he is Jehovah, the incommunicable name of God, denoting his eternity and self-existence. As Mediator, he is our righteousness. By making satisfaction to the justice of God for the sin of man, he has brought in an everlasting righteousness, and so made it over to us in the covenant of grace that, upon our believing consent to that covenant, it becomes ours. His being Jehovah our righteousness implies that he is so our righteousness as no creature could be. He is a sovereign, all-sufficient, eternal righteousness. All our righteousness has its being from him, and by him it subsists, and we are made the righteousness of God in him. [2.] The profession and declaration of this: This is the name whereby he shall be called, not only he shall be so, but he shall be known to be so. God shall call him by this name, for he shall appoint him to be our righteousness. By this name Israel shall call him, every true believer shall call him, and call upon him. That is our righteousness by which, as an allowed plea, we are justified before God, acquitted from guilt, and accepted into favour; and nothing else have we to plead but this, "Christ has died, yea, rather has risen again;" and we have taken him for our Lord.

3.This great salvation, which will come to the Jews in the latter days of their state, after their return out of Babylon, shall be so illustrious as far to outshine the deliverance of Israel out of Egypt (Jer 23:7, Jer 23:8): They shall no more say, The Lord liveth that brought up Israel out of Egypt; but, The Lord liveth that brought them up out of the north. This we had before, Jer 16:14, Jer 16:15. But here it seems to point more plainly than it did there to the days of the Messiah, and to compare not so much the two deliverances themselves (giving the preference to the latter) as the two states to which the church by degrees grew after those deliverances. Observe the proportion: Just 480 years after they had come out of Egypt Solomon's temple was built (Kg1 6:1); and at that time that nation, which was so wonderfully brought up out of Egypt, had gradually arrived to its height, to its zenith. Just 490 years (70 weeks) after they came out of Babylon Messiah the Prince set up the gospel temple, which was the greatest glory of that nation that was so wonderfully brought out of Babylon; see Dan 9:24, Dan 9:25. Now the spiritual glory of the second part of that nation, especially as transferred to the gospel church, is much more admirable and illustrious than all the temporal glory of the first part of it in the days of Solomon; for that was no glory compared with the glory which excelleth.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Chapter 23, Verse 1 and following) Woe to the shepherds who scatter and tear apart the flock of my pasture, says the Lord. Therefore, thus says the Lord God of Israel to the shepherds who feed my people: You have scattered my flock, driven them away, and have not attended to them. Behold, I will attend to the evil of your doings, says the Lord. And I will gather the remnant of my flock from all the lands where I have driven them, and I will bring them back to their pasture (or I will restore them to their pastures), and they shall increase and multiply. And I will raise up shepherds over them, and they shall feed them. They shall not fear anymore, nor be terrified, nor shall any be missing, says the Lord. The prophetic discourse is directed to the shepherds, or concerning the shepherds. And because we read in the writing about Jechoniah, the second-to-last king of Judah, who was of the lineage of David: 'Earth, earth, earth, hear the words of the Lord, write down this man as childless, as a man who will not have any descendants to sit on the throne of David' (Jeremiah 22:29-30), all hope of the kingdom of Judah had been cut off: it passes on to the leaders of the Church, and the Synagogue is abandoned and condemned with its shepherds, the discourse is directed to the Apostles, of whom it is said: 'And I will raise up shepherds over them, and they shall feed them, they shall not fear anymore, nor be terrified, nor shall any be missing, says the Lord' (Ezekiel 34:24). For the apostles, with confidence and without any fear, will feed the Church's flock, and the remnant of the people of Israel will be saved from all lands and will return to their fields or pastures, and they will grow and multiply. But the Lord will visit the wicked shepherds, the scribes and Pharisees, because of the malice of their studies. And we can understand this in a tropological sense, and apply it to the leaders of the Church, who do not govern the Lord's sheep worthily. In this way, the people who have been rejected and condemned are saved, while those who are deserving will remain and be saved. The shepherds who teach heresy destroy the sheep. Those who create schisms tear apart and scatter. They cast them out, those who separate from the Church against justice. Those who withhold their hand from the repentant do not visit. The Lord will have mercy on all of them, restoring them to their former pastures and removing the wicked shepherds.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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