Jeremiah 23:35

Translation
King James Version
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?
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KJV (with Strong's)
Thus shall ye say H559 every one H376 to his neighbour H7453, and every one H376 to his brother H251, What hath the LORD H3068 answered H6030? and, What hath the LORD H3068 spoken H1696?
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Complete Jewish Bible
So, when you speak with your neighbor or brother, ask, "What answer has ADONAI given?" or "What has ADONAI said?"
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Berean Standard Bible
This is what each man is to say to his friend and to his brother: ‘What has the LORD answered?’ or ‘What has the LORD spoken?’
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American Standard Version
Thus shall ye say every one to his neighbor, and every one to his brother, What hath Jehovah answered? and, What hath Jehovah spoken?
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World English Bible Messianic
You shall say everyone to his neighbor, and everyone to his brother, What has the LORD answered? and, What has the LORD spoken?
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Geneva Bible (1599)
Thus shall yee say euery one to his neighbour, and euerie one to his brother, What hath the Lord answered? and what hath the Lord spoken?
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Young's Literal Translation
Thus do ye say each unto his neighbour, And each unto his brother: What hath Jehovah answered? And what hath Jehovah spoken?
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See also
Jeremiah 42:4Jeremiah 31:34Hebrews 8:11Jeremiah 33:3
In the KJVVerse 19,520 of 31,102

Study This Verse

SUMMARY

Jeremiah 23:35 stands as a pivotal command from the Lord to the people of Judah, instructing them on how to distinguish authentic divine revelation from the deceptive pronouncements of false prophets. This verse redirects the community's focus from a casual or mocking inquiry about a "burden" (a term often misused by the false prophets) to a serious and diligent pursuit of what the Lord has genuinely "answered" and "spoken." It underscores God's demand for integrity in prophetic communication and calls His people to active discernment in a time rife with spiritual deception, emphasizing the authoritative source and content of His true word.

CONTEXT

  • Literary Context: Jeremiah 23:35 is embedded within a broader prophetic discourse (Jeremiah 23:9-40) where the Lord vehemently condemns the false prophets who proliferate in Judah. Immediately preceding this verse, God addresses the widespread misuse and mockery of the phrase "the burden of the Lord" (Hebrew: masśaʼ), which originally signified a weighty, authoritative prophetic utterance, often one of judgment (as seen in Jeremiah 23:33). These false prophets, speaking their own dreams and imaginations rather than God's word, had trivialized this sacred term. Verse 35 serves as a direct divine intervention, providing the people with a new, authentic inquiry to replace their flippant questions, thereby re-establishing the seriousness and sanctity of divine communication. The subsequent verses (e.g., Jeremiah 23:36-40) continue to elaborate on the consequences for those who misuse God's name and His word.
  • Historical & Cultural Context: Jeremiah ministered during a deeply turbulent and morally corrupt period in Judah, spanning the reigns of several kings leading up to the devastating Babylonian exile. The nation was steeped in idolatry, social injustice, and a superficial religiosity, yet a multitude of prophets proclaimed messages of peace and prosperity, directly contradicting God's warnings of impending judgment (e.g., Jeremiah 6:14). This created a spiritual crisis where the people struggled to discern true prophecy from the popular, but ultimately destructive, falsehoods. False prophets often gained favor by telling the people what they wanted to hear, offering comfort without demanding repentance. In this environment, God's instruction in Jeremiah 23:35 provided a critical litmus test for genuine divine revelation, demanding that His people actively seek His true voice amidst the cacophony of deceitful claims.
  • Key Themes: Jeremiah 23:35 powerfully contributes to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it highlights the critical theme of discerning true revelation, emphasizing that God's people must actively distinguish between human invention and authentic divine communication. It shifts the focus from the form of a message to its authoritative source and content. Secondly, it underscores the profound accountability for God's word, not only for those who prophesy but also for those who listen. God demands faithfulness in relaying His message, as reiterated in Jeremiah 23:28. Thirdly, the verse promotes the vital practice of seeking God's voice with intentionality and diligence. It is not enough for the people to passively receive messages; they are called to critically evaluate all spiritual claims against the unchanging standard of God's character and His previously revealed truth, fostering a community of active spiritual discernment.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • say (Hebrew, ʼâmar', H559): This primitive root is used with great latitude, encompassing not just speaking, but also appointing, commanding, declaring, promising, and even thinking. In Jeremiah 23:35, it signifies the act of uttering or declaring, specifically in the context of a public inquiry. The command "Thus shall ye say" emphasizes that this new form of inquiry is a divine mandate, redirecting the people's speech from mocking to seeking genuine revelation.
  • answered (Hebrew, ʻânâh', H6030): Properly meaning to eye or heed, this root implies paying attention and, by extension, responding or beginning to speak. It can also mean to testify or announce. In this context, "What hath the LORD answered?" points to God's responsive communication, His direct reply to a situation or inquiry. It highlights the interactive nature of divine revelation, where God's word is not merely a static pronouncement but a dynamic, living response.
  • spoken (Hebrew, dâbar', H1696): This primitive root primarily means to arrange or speak, often in a structured or authoritative manner. It encompasses declaring, commanding, communing, and teaching. Paired with "answered," "What hath the LORD spoken?" emphasizes the declarative and authoritative nature of God's word. While ʻânâh suggests a response, dâbar points to the inherent authority and intentionality of God's utterance, reinforcing that His word is not arbitrary but purposeful and true.

Verse Breakdown

  • "Thus shall ye say every one to his neighbour, and every one to his brother": This opening clause establishes the universal and communal nature of the command. It is not just for the prophets or leaders, but for "every one" within the community, extending to "his neighbour" and "his brother." This underscores the personal responsibility of each individual for spiritual discernment, as well as the importance of communal dialogue and accountability in seeking God's truth. It implies a shift from passively receiving messages to actively engaging in spiritual inquiry within the community.
  • "What hath the LORD answered?": This is the first part of the divinely mandated inquiry. It directly contrasts with the mocking question about "the burden of the Lord" from the preceding verses. By asking what the Lord has "answered," the focus shifts to God's direct, responsive, and authentic communication. It implies a desire for clarity, a seeking of God's mind on a matter, rather than a flippant or dismissive attitude towards His word.
  • "and, What hath the LORD spoken?": This second, parallel question reinforces and deepens the first. "Spoken" (dâbar) emphasizes the authoritative and declarative nature of God's word. Together with "answered," it forms a comprehensive inquiry into the very essence of divine revelation: what has God truly communicated, in His own authoritative voice? This double inquiry underscores the imperative for precision and authenticity when seeking to understand God's will and message, demanding that the people look beyond human invention to the true source of all truth.

Literary Devices

Jeremiah 23:35 employs several powerful literary devices to convey its urgent message. The most prominent is Contrast, setting the divinely commanded inquiry ("What hath the LORD answered? and, What hath the LORD spoken?") against the misused and mocked phrase "the burden of the LORD" from the preceding verses. This contrast highlights the stark difference between authentic, authoritative divine communication and human-fabricated or trivialized pronouncements. Parallelism is evident in the two questions, "What hath the LORD answered?" and "and, What hath the LORD spoken?" This synonymous parallelism reinforces the core message, emphasizing both the responsive and declarative aspects of God's true word. The Repetition of "every one to his neighbour, and every one to his brother" underscores the universal and communal responsibility for discernment within Judah. Furthermore, the verse functions as a Rhetorical Instruction, guiding the people not just to ask a question, but to adopt a new, discerning posture towards all claims of divine revelation, thereby fostering spiritual accountability.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 23:35 is a profound theological statement on the nature of divine revelation and the imperative for discernment among God's people. It underscores that God's word is not a mere human construct or a burden to be mocked, but a living, authoritative, and purposeful communication that demands serious inquiry and faithful reception. The verse highlights God's unwavering commitment to truth and His condemnation of all forms of spiritual deception. It calls believers to cultivate a deep hunger for genuine divine communication, recognizing that true peace and guidance come only from what the Lord has truly "answered" and "spoken," rather than from the comforting lies of false prophets. This principle of discerning God's voice remains central to Christian faith, guiding believers to test all spiritual claims against the unchanging standard of His revealed Word.

REFLECTION AND APPLICATION

Jeremiah 23:35 offers timeless wisdom for believers navigating a world filled with competing voices and spiritual claims. In an age saturated with information and diverse perspectives, the call to discern what the Lord has truely answered and spoken is more critical than ever. This verse challenges us to move beyond superficial engagement with spiritual matters, urging us to deeply examine the source and content of every message claiming divine authority. It reminds us that spiritual maturity involves actively seeking God's truth, not passively accepting popular narratives or comforting lies. Our primary question, whether in personal devotion, communal worship, or public discourse, should always be: "What has the Lord already revealed in His inspired Word, and how does this message align with His character and purposes?" This active, communal pursuit of truth protects us from deception and grounds our faith in the unshakeable foundation of God's authentic voice.

Questions for Reflection

  • How do I actively discern between true and false spiritual messages in my daily life?
  • In what ways might I be tempted to seek "comforting lies" rather than the challenging truth of God's word?
  • How does my personal study of Scripture equip me to answer the question, "What hath the LORD spoken?"
  • What is my responsibility in helping my "neighbour" and "brother" to seek and understand God's true word?

FAQ

What was the "burden of the LORD" that false prophets were misusing?

Answer: The "burden of the LORD" (Hebrew: masśaʼ) was a technical term in prophetic literature, referring to a weighty, authoritative prophetic utterance, often one of judgment or a divine oracle. It conveyed the idea that the prophet was carrying a heavy message from God. However, in Jeremiah's time, false prophets had trivialized and mocked this sacred phrase, using it flippantly or even as a joke. God condemns this misuse in Jeremiah 23:33-34, stating that He would "forget" and "forsake" those who continued to use the term in such a disrespectful manner. Jeremiah 23:35 then provides the correct, reverent way for the people to inquire about God's word.

Why is discerning true prophecy so important according to this verse?

Answer: Discerning true prophecy is paramount because false prophecy leads people away from God and into destruction. In Jeremiah's day, false prophets promised peace when judgment was imminent, preventing the people from repenting and turning back to God. Their words were "dreams" and "imaginations" (Jeremiah 23:25-26), not God's truth, and they had no power to change hearts (Jeremiah 23:29). Jeremiah 23:35 provides a vital test: instead of focusing on a catchy phrase or what sounds good, the people are commanded to seek what God has actually "answered" and "spoken"—His authentic, authoritative word. This active discernment protects the community from spiritual deception and ensures they are guided by divine truth, not human lies.

CHRIST-CENTERED FULFILLMENT

Jeremiah 23:35, with its urgent call to discern the true word of the Lord, finds its ultimate and perfect fulfillment in Jesus Christ. He is the very embodiment of what the Lord has "answered" and "spoken." Unlike the false prophets who spoke their own dreams, Jesus declared, "My teaching is not my own. It comes from the one who sent me" (John 7:16). He is the Word made flesh (John 1:14), the definitive and final revelation of God to humanity. In Him, God has spoken His fullest and clearest message (Hebrews 1:1-2). Jesus consistently warned against false prophets and teachers, just as Jeremiah did (Matthew 7:15-20), emphasizing that true followers would be known by their fruit and adherence to His words. Therefore, to ask "What hath the LORD answered? and, What hath the LORD spoken?" today is to turn to Christ, who is the Way, the Truth, and the Life (John 14:6), and in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He is the faithful Prophet, whose words are eternal life (John 6:68).

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Commentary on Jeremiah 23 verses 33–40

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 and Jer 23:34. They say, The burden of the Lord, Jer 23:38. 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 (Zac 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 (Jer 15:19), 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 (Jer 23:36), 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 (Jer 23:37): 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, Jer 23:35. 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, Jer 23:38. 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, Jer 23:34. 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 Jer 23:36. 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, Psa 64:8. 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? Jer 23:33. 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–40. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 33 and following) So if this people, or a prophet, or a priest asks you, saying: what is the burden of God (or what is the assumption of the Lord)? you shall say to them: You are the burden (or assumption). For I will cast (or hurl) you away, says the Lord. And the prophet and the priest and the people, who says the burden (or assumption) of the Lord, I will visit (or avenge) upon that man and upon his house. Each one will say to his friend (nearest in the Vulgate) and to his brother: what did the Lord answer, and what did the Lord speak? And the burden (or assumption) of the Lord will not be remembered anymore, because the burden (or assumption) will be each one's own word (in the Alexandrian version). The Hebrew word massa means burden and weight, as interpreted by Aquila as ἅρμα, that is, burden and weight: Symmachus, Septuagint, and Theodotion translate it as assumption. Therefore, wherever it is heavy, what the Lord threatens, and full of weight and labor, and unendurable, it is also called a burden in the title ἅρμα, that is, weight. Wherever, indeed, the Lord promises prosperity, or after a threat, he promises better things, there the Vision is spoken, or certainly the word of the Lord: and it was clear from the very title of the prophecy of the weight, or vision, and the Word of God, what kind of prediction would follow. Therefore, since the Prophets used to announce sad things and threaten punishments to the sinful people, in order to turn them back to repentance: but the merciful and compassionate Lord delayed his judgment for a long time, the deceived people, led astray by the fraud of false prophets, thought that what the Lord threatened would not come true, and they turned the true matter into a game and a joke; and mocking the prophets, they said: Here again he sees the weight and burden of the Lord. And so it happened that, not at all seriously but as a joke and mockery, the burden and weight were called the Vision. Therefore, the Lord instructed that whether the people, the prophets, or the priests asked Jeremiah what the burden or assumption of the Lord was, he should respond to them and say: You are the burden, and you are the assumption. For I will take you and cast you away, and I will crush you and make you perish. But if anyone thereafter, whether a prophet, a priest, or a member of the people, dares to name the burden and weight of the Lord, I will visit," he said, "upon that man and upon his house; and I will destroy him forever. Therefore let each person say to his neighbor and friend, 'Surely it is not the burden of the Lord?' But what did the Lord respond? And what did the Lord say? You have forgotten the Old: burden and weight, or assumption, should no longer resound in your mouth. For to each person, his own words and deeds will be considered a burden and weight, according to what is written: 'By your words you will be justified, and by your words you will be condemned' (Matthew 15).
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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