TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 23:9–32. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is a long lesson for the false prophets. As none were more bitter and spiteful against God's true prophets than they, so there were none on whom the true prophets were more severe, and justly. The prophet had complained to God of those false prophets (Jer 14:13), and had often foretold that they should be involved in the common ruin; but here they have woes of their own.
I.He expresses the deep concern that he was under upon this account, and what a trouble it was to him to see men who pretended to a divine commission and inspiration ruining themselves, and the people among whom they dwelt, by their falsehood and treachery (Jer 23:9): My heart within me is broken; I am like a drunken man. His head was in confusion with wonder and astonishment; his heart was under oppression with grief and vexation. Jeremiah was a man that laid things much to heart, and what was any way threatening to his country made a deep impression upon his spirits. He is here in trouble, 1. Because of the prophets and their sin, the false doctrine they preached, the wicked lives they lived; especially it filled him with horror to hear them making use of God's name and pretending to have their instruction from him. Never was the Lord so abused, and the words of his holiness, as by these men. Note, The dishonour done to God's name, and the profanation of his holy word, are the greatest grief imaginable to a gracious soul. 2. "Because of the Lord, and his judgments, which by this means are brought in upon us like a deluge." He trembled to think of the ruin and desolation which were coming from the face of the Lord (so the word is) and from the face of the word of his holiness, which will be inflicted by the power of God's wrath, according to the threatenings of his word, confirmed by his holiness. Note, Even those that have God for them cannot but tremble to think of the misery of those that have God against them.
II.He laments the abounding abominable wickedness of the land and the present tokens of God's displeasure they were under for it (Jer 23:10):
The land is full of adulterers; it is full both of spiritual and corporal whoredom. They go a whoring from God, and, having cast off the fear of him, no marvel that they abandon themselves to all manner of lewdness; and, having dishonoured themselves and their own bodies, they dishonour God and his name by rash and false swearing, because of which the land mourns. Both perjury and common swearing are sins for which a land must mourn in true repentance or it will be made to mourn under the judgments of God. Their land mourned now under the judgment of famine; the pleasant places, or rather the pastures, or (as some read it) the habitations of the wilderness, are dried up for want of rain, and yet we see no signs of repentance. They answer not the end of the correction. The tenour and tendency of men's conversations are sinful, their course continues evil, as bad as ever, and they will not be diverted from it. They have a great deal of resolution, but it is turned the wrong way; they are zealously affected, but not in a good thing: Their force is not right; their heart is fully set in them to do evil, and they are not valiant for the truth, have not courage enough to break off their evil courses, though they see God thus contending with them.
III.He charges it all upon the prophets and priests, especially the prophets.
They are both profane (Jer 23:11); the priests profane the ordinances of God they pretend to administer; the prophets profane the word of God they pretend to deliver; their converse and all their conversation are profane, and then it is not strange that the people are so debauched. They both play the hypocrite (so some read it); under sacred pretensions they carry on the vilest designs; yea, not only in their own houses, and the bad houses they frequent, but in my house have I found their wickedness; in the temple, where the priests ministered, where the prophets prophesied, there were they guilty both of idolatry and immorality. See a woeful instance in Hophni and Phinehas, Sa1 2:22. God searches his house, and what wickedness is there he will find it out; and the nearer it is to him the more offensive it is. Two things are charged upon them: - 1. That they taught people to sin by their examples. He compares them with the prophets of Samaria, the head city of the kingdom of the ten tribes, which had been long since laid waste. It was the folly of the prophets of Samaria that they prophesied in Baal, in Baal's name; so Ahab's prophets did, and so they caused my people Israel to err, to forsake the service of the true God and to worship Baal, Jer 23:13. Now the prophets of Jerusalem did not do so; they prophesied in the name of the true God, and valued themselves upon that, that they were not like the prophets of Samaria, who prophesied in Baal; but what the better, when they debauched the nation as much by their immoralities as the other had done by their idolatries? It is a horrible thing in the prophets of Jerusalem that they make use of the name of the holy God, and yet wallow in all manner of impurity; they make nothing of committing adultery. They make use of the name of the God of truth, and yet walk in lies; they not only prophesy lies, but in their common conversation one cannot believe a word they say. It is all either jest and banter or fraud and design. Thus they encourage sinners to go on in their wicked ways; for every one will say, "Surely we may do as the prophets do; who can expect that we should be better than our teachers?" By this means it is that none returns from his wickedness; but they all say that they shall have peace, though they go on, for their prophets tell them so. By this means Judah and Jerusalem have become as Sodom and Gomorrah, that were wicked, and sinners before the Lord exceedingly; and God looked upon them accordingly as fit for nothing but to be destroyed, as they were, with fire and brimstone. 2. That they encouraged people in sin by their false prophecies. They made themselves believe that there was no harm, no danger in sin, and practiced accordingly; and then no marvel that they made others believe so too (Jer 23:16): They speak a vision of their own heart; it is the product of their own invention, and agrees with their own inclination, but it is not out of the mouth of the Lord; he never dictated it to them, nor did it agree either with the law of Moses or with what God has spoken by other prophets. They tell sinners that it shall be well with them though they persist in their sins, Jer 23:17. See here who those are that they encourage - those that despise God, that slight his authority, and have low and mean thoughts of his institutions, and those that walk after the imagination of their own heart, that are worshippers of idols and slaves to their own lusts; those that are devoted to their pleasures put contempt upon their God. Yet see how these prophets caressed and flattered them: they should have been still saying, There is no peace to those that go on in their evil ways - Those that despise God shall be lightly esteemed - Woe, and a thousand woes, to them; but they still said, You shall have peace; no evil shall come upon you. And, which was worst of all, they told them, God has said so, so making him to patronize sin, and to contradict himself. Note, Those that are resolved to go on in their evil ways will justly be given up to believe the strong delusions of those who tell them that they shall have peace though they go on.
IV.God disowns all that these false prophets said to sooth people up in their sins (Jer 23:21):
I have not sent these prophets; they never had any mission from God. They were not only not sent by him on this errand, but they were never sent by him on any errand; he never had employed them in any service or business for him; and, as to this matter, whereas they pretended to have instructions from him to assure this people of peace, he declares that he never gave them any such instructions. Yet they were very forward - they ran; they were very bold - they prophesied without any of that difficulty with which the true prophets sometimes struggled. They said to sinners, You shall have peace. But (Jer 23:18): "Who hath stood in the counsel of the Lord? Who of you has, that are so confident of this? You deliver this message with a great deal of assurance; but have you consulted God about it? No; you never considered whether it be agreeable to the discoveries God has made of himself, whether it will consist with the honour of his holiness and justice, to let sinners go unpunished. You have not perceived and heard his word, nor marked that; you have not compared this with the scripture; if you had taken notice of that, and of the constant tenour of it, you would never have delivered such a message." The prophets themselves must try the spirits by the touchstone of the law and of the testimony, as well as those to whom they prophesy; but which of those did so that prophesied of peace? That they did not stand in God's counsel nor hear his word is proved afterwards, Jer 23:22. If they had stood in my counsel, as they pretend,
1.They would have made the scriptures their standard: They would have caused my people to hear my words, and would have conscientiously kept closely to them. But, not speaking according to that rule, it is a plain evidence that there is no light in them.
2.They would have made the conversion of souls their business, and would have aimed at that in all their preaching. They would have done all they could to turn people from their evil way in general and from all the particular evil of their doings. They would have encouraged and assisted the reformation of manners, would have made this their scope in all their preaching, to part between men and their sins; but it appeared that this was a thing they never aimed at, but, on the contrary, to encourage sinners in their sins.
3.They would have had some seals of their ministry. This sense our translation gives it: If they had stood in my counsel, and the words they had preached had been my words, then they should have turned them from their evil way; a divine power should have gone along with the word for the conviction of sinners. God will bless his own institutions. Yet this is no certain rule; Jeremiah himself, though God sent him, prevailed with but few to turn from their evil way.
V.God threatens to punish these prophets for their wickedness.
They promised the people peace; and to show them the folly of that God tells them that they should have no peace themselves. They were very unfit to warrant the people, and pass their word to them that no evil shall come upon them, when all evil is coming upon themselves and they are not aware of it, Jer 23:12. Because the prophets and priests are profane, therefore their ways shall be unto them as slippery ways in the darkness. Those that undertake to lead others, because they mislead them, and know they do so, shall themselves have no comfort in their way.
1.They pretend to show others the way, but they shall themselves be in the dark, or in a mist; their light or sight shall fail, so that they shall not be able to look before them, shall have no forecast for themselves.
2.They pretend to give assurances to others, but they themselves shall find no firm footing: Their ways shall be to them as slippery ways, in which they shall not go with any steadiness, safety, or satisfaction.
3.They pretend to make the people easy with their flatteries, but they shall themselves be uneasy: They shall be driven, forced forward as captives, or making their escape as those that are pursued, and they shall fall in the way by which they hoped to escape, and so fall into the enemies' hands.
4.They pretend to prevent the evil that threatens others, but God will bring evil upon them, even the year of their visitation, the time fixed for calling them to an account; such a time is fixed concerning all that do not judge themselves, and it will be an evil time. The year of visitation is the year of recompenses. It is further threatened (Jer 23:15), I will feed them with wormwood, or poison, with that which is not only nauseous, but noxious, and make them drink waters of gall, or (as some read it) juice of hemlock; see Jer 9:15. Justly is the cup of trembling put into their hand first, for from the prophets of Jerusalem, who should have been patterns of piety and every thing that is praiseworthy, even from them has profaneness gone forth into all the lands. Nothing more effectually debauches a nation than the debauchery of ministers.
VI.The people are here warned not to give any credit to these false prophets; for, though they flattered them with hopes of impunity, the judgments of God would certainly break out against them, unless they repented (Jer 23:16): "Take notice of what God says, and hearken not to the words of these prophets; for you will find, in the issue, that God's word shall stand, and not theirs. God's word will make you serious, but they make you vain, feed you with vain hopes, which will fail you at last. They tell you, No evil shall come upon you; but hear what God says (Jer 23:19), Behold, a whirlwind of the Lord has gone forth in fury. They tell you, All shall be calm and serene; but God tells you, There is a storm coming, a whirlwind of the Lord, of his sending, and therefore there is no standing before it. It is a whirlwind raised by divine wrath; it has gone forth in fury, a wind that is brought forth out of the treasuries of divine vengeance; and therefore it is a grievous whirlwind, and shall light heavily, with rain and hail, upon the head of the wicked, which they cannot avoid nor find any shelter from." It shall fall upon the wicked prophets themselves who deceived the people, and the wicked people who suffered themselves to be deceived. A horrible tempest shall be the portion of their cup, Psa 11:6. This sentence is bound on as irreversible (Jer 23:20): The anger of the Lord shall not return, for the decree has gone forth. God will not alter his mind, nor suffer his anger to be turned away, till he have executed the sentence and performed the thoughts of his heart. God's whirlwind, when it comes down from heaven, returns not thither, but accomplishes that for which he sent it, Isa 55:11. This they will not consider now; but in the latter days you shall consider it perfectly, consider it with understanding (so the word is) or with consideration. Note, Those that will not fear the threatenings shall feel the execution of them, and will then perfectly understand what they will not now admit the evidence of, what a fearful thing it is to fall into the hands of a just and jealous God. Those that will not consider in time will be made to consider when it is too late. Son, remember.
VII.Several things are here offered to the consideration of these false prophets for their conviction, that, if possible, they might be brought to recant their error and acknowledge the cheat they had put upon God's people.
1.Let them consider that though they may impose upon men God is too wise to be imposed upon. Men cannot see through their fallacies, but God can and does. Here,
(1.)God asserts his own omnipresence and omniscience in general, Jer 23:23, Jer 23:24. When they told the people that no evil should befall them though they went on in their evil ways they went upon atheistical principles, that the Lord doth not see their sin, that he cannot judge through the dark cloud, that he will not require it; and therefore they must be taught the first principles of their religion, and confronted with the most incontestable self-evident truths.
[1.]That though God's throne is prepared in the heavens, and this earth seems to be at a distance from him, yet he is a God here in this lower world, which seems to be afar off, as well as in the upper world, which seems to be at hand, Jer 23:23. The eye of God is the same on earth that it is in heaven. Here it runs to and fro as well as there (Ch2 16:9); and what is in the minds of men, whose spirits are veiled in flesh, is as clearly seen by him as what is in the mind of angels, those unveiled spirits above that surround his throne. The power of God is the same on earth among its inhabitants that it is in heaven among its armies. With us nearness and distance make a great difference both in our observations and in our operations, but it is not so with God; to him darkness and light, at hand and afar off, are both alike.
[2.]That, how ingenious and industrious soever men are to disguise themselves and their own characters and counsels, they cannot possibly be concealed from God's all-seeing eye (Jer 23:24): "Can any hide himself in the secret places of the earth, that I shall not see him? Can any hide his projects and intentions in the secret places of the heart, that I shall not see them?" No arts of concealment can hide men from the eye of God, nor deceive his judgment of them.
[3.]That he is every where present; he does not only rule heaven and earth, and uphold both by his universal providence, but he fills heaven and earth by his essential presence, Psa 139:7, Psa 139:8, etc. No place can either include him or exclude him.
(2.)He applies this to these prophets, who had a notable art of disguising themselves (Jer 23:25, Jer 23:26): I have heard what the prophets said that prophesy lies in my name. They thought that he was so wholly taken up with the other world that he had no leisure to take cognizance of what passed in this. But God will make them know that he knows all their impostures, all the shams they have put upon the world, under colour of divine revelation. What they intended to humour the people with they pretended to have had from God in a dream, when there was no such thing. This they could not discover. If a man tell me that he dreamed so and so, I cannot contradict him; he knows I cannot. But God discovered the fraud. Perhaps the false prophets whispered what they had to say in the ears of such as were their confidants, saying, So and so I have dreamed; but God overheard them. The heart-searching eye of God traced them in all the methods they took to deceive the people, and he cries out, How long? Shall I always bear with them? Is it in the hearts of those prophets (so some read it) to be ever prophesying lies and prophesying the deceits of their own hearts? Will they never see what an affront they put upon God, what an abuse they put upon the people, and what judgments they are preparing for themselves?
2.Let them consider that their palming upon people counterfeit revelations, and fathering their own fancies upon divine inspiration, was the ready way to bring all religion into contempt and make men turn atheists and infidels; and this was the thing they really intended, though they frequently made mention of the name of God, and prefaced all they said with, Thus saith the Lord. Yet, says God, They think to cause my people to forget my name by their dreams. They designed to draw people off from the worship of God, from all regard to God's laws and ordinances and the true prophets, as their fathers forgot God's name for Baal. Note, The great thing Satan aims at is to make people forget God, and all that whereby he has made himself known; and he has many subtle methods to bring them to this. Sometimes he does it by setting up false gods (bring men in love with Baal, and they soon forget the name of God), sometimes by misrepresenting the true God, as if he were altogether such a one as ourselves. Pretenses to new revelation may prove as dangerous to religion as the denying of all revelation; and false prophets in God's name may perhaps do more mischief to the power of godliness than false prophets in Baal's name, as being less guarded against.
3.Let them consider what a vast difference there was between their prophecies and those that were delivered by the true prophets of the Lord (Jer 23:28): The prophet that has a dream, which was the way of inspiration that the false prophets most pretended to, if he has a dream, let him tell it as a dream; so Mr. Gataker reads it. "Let him lay no more stress upon it than men do upon their dreams, nor expect any more regard to be had to it. Let them not say that it is from God, nor call their foolish dreams divine oracles. But let the true prophet, that has my word, speak my word faithfully, speak it as a truth" (so some read it): "let him keep closely to his instructions, and you will soon perceive a vast difference between the dreams that the false prophets tell and the divine dictates which the true prophets deliver. He that pretends to have a message from God, whether by dream or voice, let him declare it, and it will easily appear which is of God and which is not. Those that have spiritual senses exercised will be able to distinguish; for what is the chaff to the wheat? The promises of peace which these prophets make to you are no more to be compared to God's promises than chaff to wheat." Men's fancies are light, and vain, and worthless, as the chaff which the wind drives away. But the word of God has substance in it; it is of value, is food for the soul, the bread of life. Wheat was the staple commodity of Canaan, that valley of vision, Deu 8:8; Eze 27:17. There is as much difference between the vain fancies of men and the pure word of God as between the chaff and the wheat. It follows (Jer 23:29), Is not my word like a fire, saith the Lord? Is their word so? Has it the power and efficacy that the word of God has? No; nothing like it; there is no more comparison than between painted fire and real fire. Theirs is like an ignis fatuus - a deceiving meteor, leading men into by-paths and dangerous precipices. Note, The word of God is like fire. The law was a fiery law (Deu 33:2), and of the gospel Christ says, I have come to send fire on the earth, Luk 12:49. Fire has different effects, according as the matter is on which it works; it hardens clay, but softens wax; it consumes the dross, but purifies the gold. So the word of God is to some a savour of life unto life, to others of death unto death. God appeals here to the consciences of those to whom the word was sent: "Is not my word like fire? Has it not been so to you? Zac 1:6. Speak as you have found." It is compared likewise to a hammer breaking the rock in pieces. The unhumbled heart of man is like a rock; if it will not be melted by the word of God as the fire, it will be broken to pieces by it as the hammer. Whatever opposition is given to the word, it will be borne down and broken to pieces.
4.Let them consider that while they went on in this course God was against them. Three times they are told this, Jer 23:30, Jer 23:31, Jer 23:32. Behold, I am against the prophets. They pretended to be for God, and made use of his name, but were really against him; he looks upon them as they were really, and is against them. How can they be long safe, or at all easy, that have a God of almighty power against them? While these prophets were promising peace to the people God was proclaiming war against them. They stand indicted here,
(1.)For robbery: They steal my word every one from his neighbour. Some understand it of that word of God which the good prophets preached; they stole their sermons, their expressions, and mingled them with their own, as hucksters mingle bad wares with some that are good, to make them vendible. Those that were strangers to the spirit of the true prophets mimicked their language, picked up some good sayings of theirs, and delivered them to the people as if they had been their own, but with an ill grace; they were not of a piece with the rest of their discourses. The legs of the lame are not equal, so is a parable in the mouth of fools, Pro 26:7. Others understand it of the word of God as it was received and entertained by some of the people; they stole it out of their hearts, as the wicked one in the parable is said to steal the good seed of the word, Mat 13:19. By their insinuations they diminished the authority, and so weakened the efficacy, of the word of God upon the minds of those that seemed to be under convictions by it.
(2.)They stand indicted for counterfeiting the broad seal. Therefore God is against them (Jer 23:31), because they use their tongues at their pleasure in their discourses to the people; they say what they themselves think fit, and then father it upon God, pretend they had it from him, and say, He saith it. Some read it, They smooth their tongues; they are very complaisant to the people, and say nothing but what is pleasing and plausible; they never reprove them nor threaten them, but their words are smoother than butter. Thus they ingratiate themselves with them, and get money by them; and they have the impudence and impiety to make God the patron of their lies; they say, "He saith so." What greater indignity can be done to the God of truth than to lay the brats of the father of lies at his door?
(3.)They stand indicted as common cheats (Jer 23:32): I am against them, for they prophesy false dreams, pretending that to be a divine inspiration which is but an invention of their own. This is a horrid fraud; nor will it excuse them to say, Caveat emptor - Let the buyer take care of himself, and Si populus vult decipi, decipiatur - If people will be deceived, let them. No; it is the people's fault that they err, that they take things upon trust, and do not try the spirits; but it is much more the prophets' fault that they cause God's people to err by their lies and by their lightness, by the flatteries of their preaching soothing them up in their sins, and by the looseness and lewdness of their conversation encouraging them to persist in them.
[1.]God disowns their having any commission from him: I sent them not, nor commanded them; they are not God's messengers, nor is what they say his message.
[2.]He therefore justly denies his blessing with them: Therefore they shall not profit this people at all. All the profit they aim at is to make them easy; but they shall not so much as do that, for God's providences will at the same time be making them uneasy. They do not profit this people (so some read it); and more is implied than is expressed; they not only do them no good, but do them a great deal of hurt. Note, Those that corrupt the word of God, while they pretend to preach it, are so far from edifying the church that they do it the greatest mischief imaginable.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord cries out and says, “Do not listen to the words of the prophets who invent a vain vision for themselves, which they speak as false prophets from their own heart and not from the mouth of the Lord. They say to them that reject the words of the Lord, “Peace shall be yours.” They who themselves have neither peace nor the church are now offering peace; they who have withdrawn from the church are permitting the bringing back and recalling of the lapsed. God is one, and Christ, one, and the church, one, and the chair established on Peter by the voice of the Lord, one. Another altar cannot be set up or a new priesthood be made contrary to the one altar and the one priesthood.
Against such people as these the Lord cries out, from these he reins in and recalls his erring people, saying, “Do not listen to the words of the prophets who invent a vain vision for themselves, which they speak as false prophets from their own heart and not from the mouth of the Lord. They say to those who reject the words of the Lord, ‘Peace shall be yours’ and to all who walk according to their own desires, to everyone who walks in the error of his heart, they have said, ‘No evil shall come on you.’ ”
(Verse 16, 17.) Thus says the Lord of hosts: Do not listen to the words of the prophets who prophesy to you, and deceive you. They speak a vision of their own heart, and not from the mouth of the Lord. They say to those who despise me (or reject my word), the Lord has spoken, you shall have peace. And to everyone who walks according to the stubbornness of his own heart, they say, no evil shall come upon you. So that the people may not think they are innocent if they follow the wicked teachers, do not listen, he says, to the words of the prophets who prophesy to you deceit, and deceive you. For there will be punishment for both the master and the disciple. They do not speak from the Lord's mouth, but rather things they have concocted in their own hearts. They say to those who blaspheme against me, namely heretics and perverted individuals, or those who reject my message: what do they say? The Lord has spoken, there will be peace for you. Do not fear harsh punishments, nor be frightened by empty threats. There will be peace and tranquility for you, and whatever we say and announce to you, the Lord has spoken; nor will any evil come upon you that you fear out of a guilty conscience; but rather the good that the Lord has spoken to you will come.
Who indeed was present in the counsel of the Lord, and saw, and heard His word? Who considered His word, and heard it? Where we have interpreted, in the counsel, and in Hebrew it is written Basod (): Aquila, secretum: Symmachus, sermonem: Septuagint and Theodotion, substance or essence. And the sense is: Do not believe, O uninformed crowd, the false prophets who announce to you, saying, 'The Lord has spoken this, peace will be upon you; no evil will come upon you.' For where can the secrets of God be known, or by whom have we learned the counsel of God? How does the word of divine arrangement reach them? Some of our people think they have found this place, where the substance of God is described.
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Summary
Jeremiah 23:17 delivers a scathing indictment of false prophets in ancient Judah who, in direct opposition to God's true message, offered deceptive assurances of peace and safety to a rebellious people. These spiritual deceivers appeased those who scorned God and followed their own stubborn desires, promising them immunity from divine judgment even as the nation stood on the precipice of catastrophic consequences due to their persistent disobedience. The verse starkly contrasts God's impending wrath with the comforting lies peddled by those who spoke from their own imaginations rather than from the Lord.
Context
Literary Context
This verse is situated within a powerful and extended oracle in Jeremiah chapter 23, where the prophet Jeremiah passionately denounces the corrupt spiritual and political leadership of Judah. Specifically, from Jeremiah 23:9 onwards, Jeremiah focuses his prophetic fire on the false prophets who claimed to speak for the Lord but were, in reality, leading the people astray with lies and self-serving messages. This particular verse highlights their primary deception: promising peace and prosperity when God was, in fact, announcing judgment and exile due to the people's pervasive sin and idolatry. The immediate narrative flow showcases Jeremiah as the solitary, often suffering, voice of truth against a chorus of popular, yet deceitful, religious figures. Jeremiah's lament in Jeremiah 23:9-12 sets the stage for his condemnation of these false prophets, emphasizing their moral corruption and the severe consequences of their actions.
Historical & Cultural Context
Jeremiah prophesied during the tumultuous late 7th and early 6th centuries BCE, a period leading up to the Babylonian exile. Judah was a vassal state, caught between the declining Assyrian Empire and the rising power of Babylon. Internally, the nation was plagued by idolatry, social injustice, and a superficial adherence to the covenant. In this volatile environment, people craved stability and reassurance. False prophets capitalized on this desire, offering comforting messages of "peace" (Hebrew: shalom) and protection, often aligning with the prevailing political sentiments of resisting foreign powers, rather than calling the people to repentance and submission to God's will. Their messages resonated with a populace unwilling to confront their sin, creating a dangerous spiritual complacency that directly contradicted the true prophetic warnings of Jeremiah. This cultural inclination towards self-deception made the false prophets' words particularly appealing, even as the nation hurtled towards destruction.
Key Themes
Jeremiah 23:17 powerfully contributes to several overarching themes within the book of Jeremiah and biblical prophecy. Firstly, it underscores the theme of False Prophecy and Deception, exposing the grave danger of religious leaders who speak from their own desires rather than from God's revealed word, thus giving a false sense of security to the unrighteous. Secondly, it highlights Human Rebellion and Self-Will, describing those who "despise" God and "walk after the imagination of his own heart," illustrating a deep-seated spiritual obstinacy where personal desires override divine instruction, a concept echoed in Proverbs 14:12. Thirdly, the verse addresses Misplaced Assurance, where the promise of "No evil shall come upon you" directly contradicts God's impending judgment for their covenant violations, as consistently warned by Jeremiah (e.g., Jeremiah 21:7). This sets up a profound contrast with the Uncompromising Truth of God's Word, which, though often challenging and unpopular, is ultimately for the people's true welfare and restoration, as seen in Jeremiah's consistent call to repentance in passages like Jeremiah 7:3-7.
Exposition and Analysis
Key Word Analysis
This verb signifies an active and intentional spurning, scorn, or contempt. It denotes not merely ignorance or apathy, but a deliberate rejection of God's authority, commands, and warnings. Those who "despise me" are not simply disobedient but hold God in low regard, actively devaluing His person and His word, often provoking His wrath.
This noun conveys the idea of stubbornness, obstinacy, or the persistence of one's own will. Derived from a root meaning "twisted" or "firm," it describes a rigid, unyielding resolve to follow one's own desires and understanding, irrespective of divine truth or correction. It speaks to a heart fixed on its own path, unwilling to yield to God's guidance.
This comprehensive term refers to anything bad, harmful, or morally wrong. In the context of divine judgment, it encompasses adversity, calamity, distress, and the negative consequences that arise from sin and disobedience. The false prophets' promise that "No evil shall come upon you" was a direct denial of the just and inevitable judgment God would bring upon Judah for their wickedness, including the impending Babylonian invasion and exile.
Verse Breakdown
"They say still unto them that despise me, The LORD hath said, Ye shall have peace;"
This clause exposes the audacious deception of the false prophets. They continue to speak, even persistently ("still"), to those who actively scorn and reject God. Their message is a false declaration of divine authority ("The LORD hath said"), promising "peace" (shalom)—a state of well-being, prosperity, and security—to those who are in open rebellion against the very God they claim to represent. This is a profound spiritual betrayal, offering comfort where God intends conviction and warning.
"and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you."
The second part of the verse broadens the scope of the false prophets' audience and message. They extend their deceitful assurances to anyone whose life is characterized by stubborn self-will, individuals who follow their own desires and understanding rather than God's. To these self-directed individuals, the prophets guarantee immunity from any negative consequence or divine judgment ("No evil shall come upon you"), thereby reinforcing their sinful trajectory and preventing genuine repentance. This promise directly contradicts the reality of God's impending judgment.
Literary Devices
Jeremiah 23:17 is rich in Irony, as the false prophets audaciously claim divine authority ("The LORD hath said") while simultaneously delivering a message that directly contradicts God's actual word and will. This creates a stark Contrast between the true nature of God's impending judgment and the deceptive assurances of safety. The phrase "imagination of his own heart" employs Metonymy, where "imagination" (obstinacy) represents the deeper spiritual condition of self-will and rebellion that originates from the core of one's being. Furthermore, the repeated phrase "they say" emphasizes the persistent and pervasive nature of the false message, highlighting the Repetition as a rhetorical tool to underscore the prophets' relentless deception and the widespread acceptance of their lies.
Theological and Thematic Connections
This verse is a profound theological statement on the nature of truth, sin, and divine judgment. It reveals the perilous consequences of spiritual deception, where a comforting lie is preferred over a challenging truth. The false prophets' message of "peace" to the unrepentant directly undermines the biblical understanding of shalom, which is rooted in right relationship with God and obedience to His covenant. True peace cannot exist apart from justice and righteousness. The verse also highlights God's unwavering commitment to His covenant, where disobedience inevitably leads to judgment, despite any human attempts to deny or circumvent it. It underscores the danger of a self-deceived heart, illustrating how human obstinacy can lead individuals to seek out and embrace messages that affirm their sin rather than call them to repentance. This passage serves as a timeless warning against spiritual complacency and the allure of messages that promise ease without requiring transformation.
Reflection and Application
Jeremiah 23:17 serves as a timeless warning, urging believers in every generation to cultivate discerning spirits and to critically examine the spiritual messages they receive. In a world saturated with voices, it is crucial to test every teaching against the unchanging standard of God's Word, rather than simply embracing what sounds pleasant or affirms our preconceived notions. This verse challenges us to honestly assess our own hearts: are we truly seeking God's will, even when it's uncomfortable, or are we, like those in Jeremiah's day, prone to "walk after the imagination of our own heart," desiring assurances that bypass genuine repentance and obedience? True spiritual health requires embracing the full counsel of God—His promises of grace and His warnings of judgment—recognizing that genuine peace is found not in the absence of trouble, but in reconciliation with God through humble submission and obedience to His truth, however challenging it may be. We must actively pursue wisdom and understanding, allowing God's Word to shape our desires rather than allowing our desires to dictate our interpretation of His Word.
Questions for Reflection
FAQ
Who are "they" in this verse, and what was their motivation?
"They" refers to the false prophets in Judah during Jeremiah's time. Their motivation was often self-serving, driven by a desire for popularity, personal gain, or to maintain the favor of the ruling elite and the populace. They spoke what people wanted to hear—messages of peace and prosperity—rather than the challenging truth of God's impending judgment, which would have made them unpopular and potentially endangered their positions. They lacked a true divine commission, speaking "a vision of their own heart, and not out of the mouth of the LORD" (Jeremiah 23:16). Their messages were designed to soothe rather than to save, leading the people further into spiritual delusion.
What does it mean to "walk after the imagination of his own heart"?
This phrase describes a profound spiritual condition of stubborn self-will and obstinacy. It means to live according to one's own desires, inclinations, and understanding, rather than submitting to God's revealed will and commands. The "imagination" (Hebrew: shᵉrîyrûwth) here implies a fixed, unyielding resolve to follow one's own path, even when it contradicts divine instruction. It is a state of spiritual autonomy that rejects God's authority and wisdom, leading to a path that "seems right to a man, but its end is the way to death" (Proverbs 14:12). This is a heart that has become hardened and resistant to the Spirit's leading.
Why was the message of "peace" from these prophets problematic?
The message of "peace" (Hebrew: shalom) was problematic because it was a false peace, offered without the prerequisite of repentance and obedience to God. In the biblical context, true shalom is holistic well-being, prosperity, and harmony, which flows from a right relationship with God, established through covenant faithfulness. The false prophets promised this peace to a people steeped in idolatry, injustice, and rebellion, thereby giving them a deceptive sense of security and preventing them from turning back to God. This was a dangerous lie that contradicted God's warnings of impending judgment for their sins, as clearly articulated by Jeremiah (e.g., Jeremiah 6:14). Their deceptive assurances fostered a spiritual blindness that ultimately led to national catastrophe.
Christ-Centered Fulfillment
Jeremiah 23:17 finds its profound Christ-centered fulfillment in the person and work of Jesus, who stands as the ultimate contrast to the false prophets. While the false prophets of Jeremiah's day offered a superficial peace that masked deep-seated sin and led to destruction, Jesus is the true "Prince of Peace" (Isaiah/9-6). His message, though often challenging and calling for radical repentance, was and is the only path to genuine peace and salvation. He did not promise "no evil shall come upon you" to those walking in the "imagination of his own heart"; rather, He called people to deny themselves, take up their cross, and follow Him (Matthew/16-24). Jesus confronted sin directly, declaring that He came "not to bring peace, but a sword" in the sense of dividing those who follow Him from those who reject Him (Matthew/10-34). Yet, through His atoning sacrifice, He made true peace possible—peace with God for those who were once His enemies (Romans/5-1). Unlike the prophets who spoke from their own hearts, Jesus spoke only what He heard from the Father (John/12-49), embodying the true prophetic voice. He is the ultimate Lamb of God who truly takes away the sin of the world (John/1-29), offering not a false assurance, but the reality of eternal life and reconciliation to God, purchased at the highest cost on the cross (Colossians/1-20).