Jeremiah 23:38

Translation
King James Version
But since ye say, The burden of the LORD; therefore thus saith the LORD; Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD;
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KJV (with Strong's)
But H518 since ye say H559, The burden H4853 of the LORD H3068; therefore thus saith H559 the LORD H3068; Because ye say H559 this word H1697, The burden H4853 of the LORD H3068, and I have sent H7971 unto you, saying H559, Ye shall not say H559, The burden H4853 of the LORD H3068;
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Complete Jewish Bible
But if you talk about "the burden of ADONAI," then here is what ADONAI says: "Because you use this expression, 'the burden of ADONAI,' after I have already sent you the order not to say, 'the burden of ADONAI,
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Berean Standard Bible
But if you claim, ‘This is the burden of the LORD,’ then this is what the LORD says: Because you have said, ‘This is the burden of the LORD,’ and I specifically told you not to make this claim,
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American Standard Version
But if ye say, The burden of Jehovah; therefore thus saith Jehovah: Because ye say this word, The burden of Jehovah, and I have sent unto you, saying, Ye shall not say, The burden of Jehovah;
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World English Bible Messianic
But if you say, The burden of the LORD; therefore thus says the LORD: Because you say this word, The burden of the LORD, and I have sent to you, saying, You shall not say, The burden of the LORD;
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Geneva Bible (1599)
And if you say, The burden of the Lord, Then thus saith the Lord, Because yee say this word, The burden of the Lord, and I haue sent vnto you, saying, Ye shall not say, The burden of the Lord,
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Young's Literal Translation
And if the burden of Jehovah ye say, Therefore thus said Jehovah: Because of your saying this word, The burden of Jehovah, And I do send unto you, saying, Ye do not say, The burden of Jehovah.
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See also
2 Chronicles 11:132 Chronicles 11:14
In the KJVVerse 19,523 of 31,102

Study This Verse

SUMMARY

Jeremiah 23:38 delivers a profound divine indictment against the people of Judah and their false prophets for their persistent and contemptuous misuse of the sacred phrase "the burden of the LORD." This verse underscores God's severe displeasure with those who trivialized His prophetic messages, treating them as an unwelcome imposition rather than a solemn, authoritative revelation. It highlights the gravity of their irreverence and defiance, signaling impending judgment for their willful disobedience to God's explicit command regarding the handling of His holy word.

CONTEXT

  • Literary Context: This verse is deeply embedded within Jeremiah's extensive and fervent condemnation of false prophets and corrupt leaders, particularly in Jeremiah 23. Jeremiah's prophetic ministry was characterized by the unpopular delivery of God's true messages concerning Judah's pervasive idolatry, moral decay, and impending judgment. The immediate preceding verses, Jeremiah 23:33-37, directly address the people's flippant and sarcastic attitude towards God's word, specifically their derisive use of "the burden of the LORD." God had already issued a stark warning in Jeremiah 23:33 that if they continued to employ this phrase mockingly, He would "forsake" or "cast off" them and their city. Verse 38 serves as the culminating reiteration of this divine prohibition, escalating the condemnation due to their continued, defiant disobedience, thereby emphasizing the finality of God's judgment.

  • Historical & Cultural Context: In ancient Israel, the term "burden" (Hebrew: massâʼ) held significant meaning as a recognized designation for a prophetic oracle, frequently one that conveyed a weighty or severe message, typically of judgment or doom. Prophets such as Isaiah, Nahum, and Habakkuk legitimately used this term to introduce their solemn pronouncements (e.g., Isaiah 13:1 and Nahum 1:1). However, by Jeremiah's era, the term had become tragically corrupted in popular usage. The people, heavily influenced by false prophets who preferred comforting lies over uncomfortable truths, began to use "the burden of the LORD" sarcastically. They perceived God's authentic messages, especially those delivered by Jeremiah concerning impending judgment and exile, as an annoying, burdensome imposition they wished to dismiss. This cultural degeneration reveals a profound spiritual sickness where divine revelation was not only rejected but actively mocked, indicating a deep-seated lack of reverence for God Himself and His sacred communication.

  • Key Themes: Jeremiah 23:38 powerfully contributes to several overarching themes woven throughout the book of Jeremiah. Firstly, it profoundly reinforces the theme of Reverence for God's Word, unequivocally emphasizing that divine revelation must be treated with the utmost seriousness, humility, and respect, never with contempt. Secondly, it sharply delineates the Distinction Between True and False Prophecy. True prophets, epitomized by Jeremiah, faithfully bore and delivered God's authentic "burden," even when it was unpopular, while false prophets either spoke their own deceptive dreams or trivialized the genuine word of God, leading the people astray, as clearly seen in Jeremiah 23:21. Thirdly, the verse highlights Divine Authority and Judgment, asserting God's sovereign right to dictate how His word is received and spoken of, and warning of severe consequences for those who defy His explicit commands and disrespect His divine communication. Finally, it underscores the Consequences of Disobedience, serving as a direct and solemn warning that continued irreverence and defiance will inevitably result in divine judgment, emphasizing the grave implications of their actions.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • But (Hebrew, ʼim', H518): A primitive particle used here conditionally or adversatively. In this context, it functions to introduce a direct consequence or divine response to the people's ongoing action. It sets up the contrast between their defiant speech and God's authoritative declaration, indicating that God's forthcoming judgment is a direct result of their continued mockery.
  • say (Hebrew, ʼâmar', H559): A primitive root meaning "to say," used with great latitude. In this verse, its repeated occurrence ("ye say," "saith," "ye say," "saying," "shall not say") underscores the deliberate, persistent, and defiant verbal act of the people and false prophets. The repetition highlights their unyielding verbal disobedience despite God's clear prohibition, emphasizing the intentionality behind their irreverence.
  • burden (Hebrew, massâʼ', H4853): From the root nâsâʼ (to lift, carry), massâʼ literally means "a load" or "weight." In a prophetic context, it refers to a "prophetic utterance" or "oracle," particularly one that is weighty in its significance, often implying a message of judgment or doom. The people's misuse of this term transformed a sacred designation for a divine message into a sarcastic taunt, treating God's solemn pronouncements as an annoying, heavy imposition rather than a divine revelation.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the covenant name of God, YHWH, signifying "the self-Existent or Eternal One." Its inclusion here emphasizes that the "burden" is not merely a human opinion or a general message, but a direct utterance from the sovereign, eternal God of Israel. The irreverent use of "the burden of the LORD" was therefore a direct affront to God's holy name and His inherent authority and majesty.
  • word (Hebrew, dâbâr', H1697): From the root dâbar (to speak), dâbâr refers to a "word," "matter," "thing," or "affair." Here, it specifically refers to the phrase "The burden of the LORD." God's condemnation is directed at their saying this word, indicating that the specific phrase itself, when used in defiance and mockery, became an object of divine wrath, not just the general concept. This precision highlights the direct nature of their rebellion against God's explicit command.
  • sent (Hebrew, shâlach', H7971): A primitive root meaning "to send away, for, or out." In this context, it refers to God sending His prophets, particularly Jeremiah, with His explicit message. The phrase "I have sent unto you, saying, Ye shall not say, The burden of the LORD" emphasizes that God's prohibition was not unknown or unclear; it was directly communicated through His appointed messengers, making their continued defiance a conscious act of rebellion against divine authority.

Verse Breakdown

  • "But since ye say, The burden of the LORD;": This opening clause establishes the premise for God's severe rebuke. It directly acknowledges the people's persistent and defiant utterance of the forbidden phrase, highlighting their active and ongoing participation in the irreverent act. The "but since" implies that God's subsequent declaration is a direct, unavoidable consequence of their continued transgression.
  • "therefore thus saith the LORD;": This is the authoritative divine declaration, signaling that what follows is a direct, unmediated pronouncement from God Himself. It emphasizes the solemnity, certainty, and inescapable nature of the ensuing judgment, standing in stark contrast to the people's casual flippancy and mockery.
  • "Because ye say this word, The burden of the LORD,": This clause reiterates with emphasis the precise reason for God's judgment: their continued, deliberate use of the specific phrase, "the burden of the LORD." The repetition underscores their unrepentant defiance of God's previous command. It clarifies that their offense is not an accidental slip but a chosen, persistent act of mockery and disrespect.
  • "and I have sent unto you, saying, Ye shall not say, The burden of the LORD;": This final clause serves as a powerful and damning reminder of God's prior warning and their willful, inexcusable disobedience. God had explicitly communicated His prohibition through His prophet Jeremiah, making their continued use of the phrase a direct act of rebellion against a clear, divine command. This highlights their full culpability and underscores the perfect justice of God's impending judgment.

Literary Devices

Jeremiah 23:38 is exceptionally rich in Repetition, which is its most dominant and impactful literary device. The phrase "The burden of the LORD" is repeated four times, and the verb "say" (or its variations) appears six times. This insistent repetition serves to profoundly emphasize the specific nature of the people's offense—their defiant speech—and God's unwavering focus on this particular act of irreverence. It creates a palpable sense of divine exasperation and highlights the persistent, unyielding nature of their sin. The verse also employs powerful Direct Address and Divine Speech, as God directly confronts the people ("ye say") and personally pronounces judgment ("thus saith the LORD"). This directness underscores God's personal engagement with their disobedience and the immediate, authoritative, and inescapable nature of His rebuke. Furthermore, there is a profound element of Irony at play: what was once a sacred term for a weighty divine message has been twisted into a sarcastic jest, and in response, God declares that He will impose a true burden—the burden of His judgment—upon them precisely because of their mockery.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 23:38 powerfully articulates the profound sanctity of God's word and the severe, unavoidable consequences of treating divine revelation with contempt. It reveals God's deep and righteous displeasure with a people who had become so spiritually callous that they mocked the very messages intended for their repentance, salvation, and well-being. This passage unequivocally underscores that disrespect for God's word is, at its core, a direct and grievous disrespect for God Himself. It speaks to the absolute authority of God's pronouncements and the inescapable accountability of humanity for how they receive and respond to His truth. The "burden of the LORD" was not merely a human concept or a general message, but a divinely inspired communication, and its trivialization represented a dangerous spiritual rebellion that inevitably invited divine wrath and judgment.

REFLECTION AND APPLICATION

Jeremiah 23:38 serves as a timeless and potent warning against spiritual flippancy and profound irreverence towards God's truth. In an era where sacred things are often casually dismissed or outright trivialized, this verse calls believers to adopt a profound posture of humility, awe, and reverence when approaching God's word. It compels us to deeply examine our own hearts: Do we receive God's commands, His challenging teachings, or His convicting truths as an unwelcome "burden" to be shrugged off, or as life-giving, transformative truth to be embraced with gratitude? Are our conversations about spiritual matters, our discussions of Scripture, and our expressions of faith marked by genuine sincerity, profound respect, and thoughtful consideration, or by casualness, cynicism, or even outright mockery? This passage powerfully reminds us that God takes our words seriously, especially those concerning Him and His divine revelation. It compels us to cultivate a deep and abiding respect for the Bible, recognizing it as the living, authoritative, and holy voice of our Creator, and to diligently guard our tongues against any speech that would diminish its sacred weight or dishonor God's holy name.

Questions for Reflection

  • How do I personally receive challenging or convicting passages from the Bible? Do I view them as a "burden" or as necessary truth for spiritual growth and transformation?
  • In what subtle or overt ways might I, or the Christian community I am a part of, inadvertently trivialize sacred language or God's word in our daily interactions?
  • What does my speech about God, His commands, His church, and His truth reveal about my true reverence and awe for Him?
  • How can I actively cultivate a deeper sense of awe, respect, and submission to the authority and holiness of God's word in my daily life and spiritual practices?

FAQ

What was the original meaning of "the burden of the LORD" (massaʼ Yahweh)?

Answer: Originally, "the burden of the LORD" (Hebrew: massaʼ Yahweh) was a legitimate, solemn, and technical prophetic term. The Hebrew word massaʼ literally means "a load" or "weight," and in a prophetic context, it referred to a weighty oracle or divine pronouncement, often one that carried a serious message of judgment or doom. Prophets would use it to introduce a divinely inspired message that was considered heavy due to its profound significance or the severe consequences it foretold. This usage can be observed in other prophetic books, such as Isaiah 13:1 and Nahum 1:1, where it introduces a pronouncement of judgment against nations or cities.

Why was God so angry about the people using this phrase?

Answer: God's anger stemmed from the people's profound irreverence and mocking misuse of a sacred and solemn term. They were not employing "the burden of the LORD" in its original, reverent sense to introduce a solemn prophetic message. Instead, they used it sarcastically, treating God's genuine messages (especially those delivered by Jeremiah, which often spoke of impending judgment and exile) as an unwelcome, tiresome, and annoying imposition. This flippant and contemptuous attitude demonstrated a deep-seated disrespect for God's word and, by extension, for God Himself. Furthermore, God had explicitly commanded them not to use it in this derisive way (as clearly implied in Jeremiah 23:33), making their continued use a direct act of rebellion, spiritual contempt, and a profound dishonor to His holy name.

CHRIST-CENTERED FULFILLMENT

Jeremiah 23:38, with its stern rebuke against the trivialization of God's "burden" or "word," finds its profound fulfillment and transformative reinterpretation in the person and work of Jesus Christ. While the Old Testament prophets faithfully bore the "burden" of God's messages, often heavy with judgment and difficult truths, Jesus is revealed as the ultimate Word of God incarnate (John 1:1). He is not merely a messenger who delivers a divine burden, but He is the message itself, the very embodiment of divine revelation, the definitive and final word from God to humanity (Hebrews 1:1-2). Furthermore, Jesus bore the ultimate "burden"—the crushing weight of humanity's sin and the full measure of God's righteous wrath—upon the cross, becoming the Lamb of God who takes away the sin of the world. In stark contrast to the heavy, unwelcome burdens imposed by the legalistic religious leaders of His day, Jesus extends a gracious invitation to all who are weary and heavy-laden to come to Him, promising that His yoke is easy and His burden is light. The irreverence and defiance condemned in Jeremiah 23:38 highlight humanity's inherent propensity to reject God's truth; yet, in Christ, God's definitive word has been spoken, and those who receive Him with humble faith find not a burdensome imposition, but profound liberation, rest for their souls, and eternal life (John 8:31-32).

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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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