Jeremiah 23:37

Translation
King James Version
Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken?
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KJV (with Strong's)
Thus shalt thou say H559 to the prophet H5030, What hath the LORD H3068 answered H6030 thee? and, What hath the LORD H3068 spoken H1696?
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Complete Jewish Bible
So, when speaking to a prophet, ask, "What answer has ADONAI given you?" or "What did ADONAI say?"
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Berean Standard Bible
Thus you are to say to the prophet: ‘What has the LORD answered you?’ and ‘What has the LORD spoken?’
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American Standard Version
Thus shalt thou say to the prophet, What hath Jehovah answered thee? and, What hath Jehovah spoken?
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World English Bible Messianic
You shall say to the prophet, What has the LORD answered you? and, What has the LORD spoken?
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Geneva Bible (1599)
Thus shalt thou say to the Prophet, What hath the Lord answered thee? and what hath the Lord spoken?
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Young's Literal Translation
Thus dost thou say unto the prophet What hath Jehovah answered thee? And what hath Jehovah spoken?
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In the KJVVerse 19,522 of 31,102

Study This Verse

SUMMARY

Jeremiah 23:37 delivers a profound divine mandate to the people of Judah, instructing them on how to discern authentic prophecy from deceptive falsehoods. This verse directly challenges the prevailing spiritual confusion by empowering individuals to demand verifiable evidence of divine communication from anyone claiming to speak on God's behalf. It underscores that legitimate prophetic authority stems solely from a direct, specific, and unambiguous revelation from the LORD, shifting the burden of proof onto the claimant to demonstrate the divine origin of their message, rather than merely relying on their charisma or the message's popular appeal.

CONTEXT

  • Literary Context: Jeremiah 23:37 is strategically placed within a scathing and extended divine indictment against the false prophets and corrupt leaders of Judah, which dominates much of Jeremiah 23. The chapter opens with God's condemnation of the "shepherds" (leaders) who have scattered His flock, promising to raise up a righteous Branch, the "LORD Our Righteousness" (Jeremiah 23:1-6). The focus then sharply shifts to the false prophets, who are accused of speaking "a vision of their own heart, and not out of the mouth of the LORD" (Jeremiah 23:16). These deceivers offered comforting, yet false, messages of peace and prosperity, directly contradicting Jeremiah's divinely inspired warnings of impending judgment and exile. The immediate preceding verses (Jeremiah 23:33-36) address the people's irreverent and mocking use of the phrase "the burden of the LORD" (מַשָּׂא יְהוָה, massa' Yahweh), a solemn prophetic term. God declares severe judgment upon those who flippantly misuse His sacred word. In stark contrast to this mockery, verse 37 provides the divinely sanctioned and reverent method for inquiring of a prophet, thereby re-establishing the sanctity of divine communication and the seriousness of prophetic claims.
  • Historical & Cultural Context: Jeremiah's prophetic ministry spanned the tumultuous reigns of the last kings of Judah (c. 627-586 BC), a period characterized by profound political instability, widespread spiritual apostasy, and the escalating threat of Babylonian conquest. During this era, Judah was caught between the declining power of Assyria and the rising dominance of Babylon, leading to shifting alliances and internal strife. Religiously, the nation was deeply syncretistic, blending the worship of Yahweh with Canaanite idolatry and other pagan practices. Prophets held a significant, often central, role in ancient Near Eastern societies, serving as crucial intermediaries between the divine and human realms. However, this period saw a proliferation of false prophets who often aligned themselves with popular sentiment or royal courts, delivering messages that pleased the people or the king, typically promising peace and prosperity. These optimistic messages stood in stark opposition to Jeremiah's unpopular prophecies of impending doom, exile, and the destruction of Jerusalem. The cultural expectation was that a true prophet would deliver a direct, verifiable word from their deity, making the specific challenge in Jeremiah 23:37 a direct and potent test of a prophet's legitimacy.
  • Key Themes: Jeremiah 23:37 is pivotal in developing several overarching themes found within the book of Jeremiah and the broader biblical prophetic tradition. Foremost among these is the critical theme of discernment between true and false prophecy. The verse provides a practical, divinely ordained criterion for the people to distinguish between genuine divine revelation and human fabrication, emphasizing that a true prophet speaks only what the LORD has genuinely communicated. This directly relates to the theme of divine authority and the integrity of God's Word, asserting that only messages originating directly from God possess ultimate truth and authority, in stark contrast to the self-generated messages of the false prophets whom God declares He "sent them not, nor commanded them" (Jeremiah 23:21). Furthermore, the verse highlights the accountability of spiritual leaders, demanding that those who claim to speak for God must be able to demonstrate the divine origin and veracity of their messages. This principle resonates deeply with earlier Mosaic commands regarding the testing of prophets, such as those found in Deuteronomy 18:20-22, which warn against presumptuous prophecy and provide clear tests for authenticity.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Prophet (Hebrew, nâbîyʼ', H5030): Meaning "a prophet or (generally) inspired man." This term denotes one who is divinely called to be God's spokesperson, to "call out" or "announce" His message. The core function of a nâbîyʼ' is to serve as a direct intermediary, delivering divine revelation without personal embellishment or fabrication. The challenge presented in the verse directly targets this essential role, demanding concrete proof that the individual is indeed a legitimate nâbîyʼ' of the LORD, speaking His words, not their own.
  • Answered (Hebrew, ʻânâh', H6030): Meaning "to heed, i.e. pay attention; by implication, to respond; by extension to begin to speak; specifically to sing, shout, testify, announce." In this context, "answered" implies a specific, responsive communication from God, often given in reply to an inquiry, a prayer, or a situation. The question, "What hath the LORD answered thee?" presses the prophet to reveal a direct, personal, and specific communication received from God, rather than a general intuition, a humanly derived message, or a message that merely echoes popular sentiment. It demands an actual divine response.
  • Spoken (Hebrew, dâbar', H1696): Meaning "to speak; rarely (in a destructive sense) to subdue." This is a fundamental and powerful verb for divine communication, often implying an authoritative, deliberate, and purposeful utterance. When God "speaks" (dâbar), His word carries inherent power, truth, and often a specific command, declaration, or judgment. The inclusion of this term alongside "answered" underscores the demand for a clear, unambiguous, and divinely originated message, emphasizing that the word must be an authoritative utterance directly from the LORD, not merely an interpretation or a human construct.

Verse Breakdown

  • "Thus shalt thou say to the prophet,": This opening clause establishes a direct, authoritative divine command. It indicates that the people are not merely permitted but are obligated to engage with those claiming prophetic authority in a specific, discerning manner. This empowers the ordinary individual to challenge and scrutinize spiritual claims, shifting the responsibility for discernment directly onto the listener.
  • "What hath the LORD answered thee?": This is the first of two crucial, probing questions. It demands to know what specific, responsive word the prophet has received directly from Yahweh. The implication is that a true prophet would have been in intimate communion with God, receiving direct answers to their inquiries, or a specific, timely message intended for the people. This question seeks evidence of a genuine two-way communication with the divine.
  • "and, What hath the LORD spoken?": This second question powerfully reinforces and expands upon the first, emphasizing the absolute necessity of a clear, authoritative, and divinely originated utterance. The repetition underscores that the source of the message (the LORD) is paramount, not the prophet's personal insights, the message's popularity, or its emotional impact. It demands a verifiable, concrete word from God, not human conjecture, dreams, or self-generated pronouncements.

Literary Devices

Jeremiah 23:37 masterfully employs Repetition and Rhetorical Question as its primary literary devices. The dual inquiry, "What hath the LORD answered thee? and, What hath the LORD spoken?" is a striking instance of repetition, serving not merely for emphasis but to powerfully underscore the singular, non-negotiable source of all true prophecy: the direct, unambiguous word of Yahweh. This repetition highlights the divine authority that must underpin any prophetic claim, contrasting it with the empty words of false prophets. While framed as direct questions to be posed to the prophet, these are also implicitly Rhetorical Questions for the audience, subtly suggesting that the false prophets have not received a genuine answer or spoken word from the LORD. The very act of posing these questions is a divinely sanctioned challenge designed to expose the spiritual emptiness and deception of false claims. Furthermore, the verse utilizes Direct Address, as God directly instructs the people ("Thus shalt thou say..."), thereby empowering them to act as active, discerning agents in a time of widespread spiritual confusion and deception.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 23:37 profoundly shapes our theological understanding of divine communication, the nature of truth, and the exercise of spiritual authority. It establishes a timeless and universal principle: all claims of divine revelation must be rigorously tested against the ultimate, unchangeable source—the LORD Himself. This verse powerfully underscores God's unwavering commitment to truth and His absolute abhorrence of deception, especially when it is perpetrated under the guise of His holy name. It places a crucial and active responsibility on believers to exercise spiritual discernment, not passively accepting every message, but actively seeking to identify and adhere to the authentic voice of God. This principle is foundational for maintaining the purity of faith, guarding against spiritual error, and ensuring that true spiritual leadership is always rooted in the faithful transmission of God's revealed will, rather than human invention, manipulation, or self-serving interests.

REFLECTION AND APPLICATION

Jeremiah 23:37 remains profoundly relevant for believers today, serving as an enduring call to spiritual discernment in an age saturated with an unprecedented diversity of voices, teachings, and claims of truth. In a world where information abounds and spiritual teachings are easily accessible through countless platforms, this verse compels us to critically evaluate the source, content, and fruit of every message, especially those claiming divine authority or spiritual insight. It serves as a vital reminder that our ultimate allegiance is to God's revealed Word, not to human charisma, popular opinion, sensational claims, or fleeting trends. We are called to be active, discerning listeners and learners, constantly comparing what we hear with the established, unchanging truth of Scripture and seeking the authentic, guiding voice of the Holy Spirit. This verse challenges us to cultivate a mature, robust faith that is not easily swayed by "every wind of doctrine" (Ephesians 4:14), but is firmly rooted in the verifiable, consistent truth of God's character and His revealed will.

Questions for Reflection

  • How do I currently discern between true and false spiritual messages and teachings in my life and in the broader Christian landscape?
  • Am I more inclined to accept a message based on the speaker's popularity, charisma, or emotional appeal, or on its rigorous alignment with God's revealed Word?
  • What specific steps can I take to deepen my personal understanding of Scripture so that I am better equipped to "test the spirits" and discern God's authentic voice?
  • How does this verse challenge me to hold spiritual leaders and teachers accountable to God's Word, and what does that accountability look like in practical, loving, and biblical ways?

FAQ

What was the "burden of the LORD" that the people were mocking?

Answer: The "burden of the LORD" (מַשָּׂא יְהוָה, massa' Yahweh) was a technical prophetic term referring to a weighty, often solemn or ominous, message or oracle directly from God, typically concerning judgment or a significant divine pronouncement. It conveyed the idea of a "load" or "burden" that the prophet was compelled to carry and deliver. In Jeremiah's time, the people, particularly the false prophets, had begun to use this phrase mockingly and irreverently, applying it flippantly to any prophetic word, perhaps to diminish its seriousness or to ridicule Jeremiah's consistent messages of impending doom. God's response in Jeremiah 23:33-36 indicates His extreme displeasure with this irreverence, declaring that He would "forsake" and "cast out" those who continued to use the phrase mockingly, and that He would bring a true "burden" of judgment upon them. Jeremiah 23:37 then provides the proper, reverent way to inquire of a prophet, contrasting it sharply with their previous mockery and re-establishing the sacred nature of divine communication.

CHRIST-CENTERED FULFILLMENT

Jeremiah 23:37, with its insistent demand for a verifiable, direct word from the LORD, finds its ultimate and perfect fulfillment in the person of Jesus Christ, who is the very embodiment and culmination of divine revelation. While Jeremiah's contemporaries were instructed to ask prophets, "What hath the LORD answered thee? and, What hath the LORD spoken?", in Christ, God Himself has definitively "spoken" and "answered" humanity's deepest questions and needs. The author of Hebrews powerfully declares, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son" (Hebrews 1:1-2). Jesus is not merely a prophet who delivers God's word; He is the eternal Word made flesh (John 1:1, John 1:14). His life, teachings, atoning death, and glorious resurrection constitute the definitive answer to humanity's need for redemption, truth, and reconciliation with God. Unlike the false prophets who spoke from their own hearts or fabricated dreams, Jesus consistently affirmed that His words were not His own, but were precisely those of the Father who sent Him (John 12:49, John 14:10). He is the true and faithful witness (Revelation 1:5), the ultimate Prophet foretold by Moses (Deuteronomy 18:15), whose words carry eternal life (John 6:68). Thus, the spiritual discernment called for in Jeremiah finds its perfect object in Christ, for in Him, we encounter and hear the unadulterated, authoritative, and life-giving voice of God Himself.

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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
(Verses 37 onwards) And you pervert the words of the living God: the Lord of hosts, our God. This is what you say to the Prophet: What did the Lord respond to you, and what did the Lord say? But if you say the burden of the Lord. Up to this point, it is not found in the Septuagint, and it continues: Therefore, this is what the Lord says: Because you have said this word, the burden of the Lord, and I have sent to you, saying: Do not say, the burden of the Lord: therefore, behold, I will take you up and cast you and the city that I gave to you and your fathers away from My presence, and I will make you an everlasting reproach and an eternal disgrace, which will never be forgotten. The Lord commanded that the discourse of burden and weight and assumption should never be spoken among the people; but rather the response to the word of God: because the people had scorned to fulfill it, the word itself is interpreted over them, and it says, 'Because you have said that I did not want this, even though I have often sent prophets and commanded you not to say it: therefore I will fulfill your discourse of assumption, burden, and weight in you by action. Indeed, I will assume you and lift you up and carry you, and I will make you stumble and cause you to fall from the heights to the ground.' Not only you, but also your city, which I gave to your fathers. And I will make you a disgrace and eternal ignominy, which will never be erased by forgetfulness. And we know that this happened during the Babylonian captivity; but it is more fully and perfectly fulfilled after the passion and resurrection of the Savior, when the Lord spoke: Your house will be left deserted to you (Luke 13:35): and this sentence will remain until the end. Let us also speak in another way, only according to the Septuagint: the word λῆμμα not only signifies assumption, but also gift and gift. Because the people always promised themselves prosperity, it says that they should not say this anymore. For they are unworthy of God's gifts and favors, rather they should be rejected and completely abandoned by God's help. However, often things are shown from the words and interpretation of names, as in the case of Abraham, Sarah, and Peter, and the names of the sons of Zebedee, where the changing of names signifies a change in circumstances. And in this same prophet, Phasur is said to mean fear, or translation, and colonus, or foreigner. It should be noted that the words 'Dei viventis,' 'Domini exercituum,' 'Dei nostri' are not found in the Latin and Greek manuscripts, and the Hebrews themselves read against this in their volumes, as it properly signifies the mystery of the Trinity.
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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