Jeremiah 23:39

Translation
King James Version
Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence:
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KJV (with Strong's)
Therefore, behold, I, even I, will utterly H5377 forget H5382 you, and I will forsake H5203 you, and the city H5892 that I gave H5414 you and your fathers H1, and cast you out of my presence H6440:
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Complete Jewish Bible
I will lift you up, burden that you are, and throw you off, away from my presence - you and the city I gave you and your ancestors.
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Berean Standard Bible
therefore I will surely forget you and will cast you out of My presence, both you and the city that I gave to you and your fathers.
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American Standard Version
therefore, behold, I will utterly forget you, and I will cast you off, and the city that I gave unto you and to your fathers, away from my presence:
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World English Bible Messianic
therefore, behold, I will utterly forget you, and I will cast you off, and the city that I gave to you and to your fathers, away from my presence:
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Geneva Bible (1599)
Therefore beholde, I, euen I will vtterly forget you, and I will forsake you, and the citie that I gaue you and your fathers, and cast you out of my presence,
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Young's Literal Translation
Therefore, lo, I--I have taken you utterly away, And I have sent you out, And the city that I gave to you, And to your fathers, from before My face,
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See also
Jeremiah 23:33Ezekiel 8:18Ezekiel 6:3Isaiah 48:15Leviticus 26:28Matthew 25:41Hosea 5:14
In the KJVVerse 19,524 of 31,102

Study This Verse

SUMMARY

Jeremiah 23:39 delivers a profound and severe declaration of divine judgment against the people of Judah, particularly in response to their persistent spiritual rebellion and the pervasive influence of false prophets who corrupted God's word. This verse encapsulates the Lord's definitive action to remove His favor and presence from a disobedient nation, emphasizing the dire consequences of rejecting true prophecy and embracing deceit. It highlights God's unwavering holiness and justice, asserting His sovereign right to disown those who have profaned His name and misused His covenant, leading to their ultimate exile and the desolation of their capital city.

CONTEXT

  • Literary Context: Jeremiah 23:39 serves as the climactic and devastating conclusion to a significant prophetic discourse (Jeremiah 23:25-40) where the Lord directly confronts and condemns the false prophets who have been speaking their own dreams and lies in His name, rather than faithfully delivering His true word. The preceding verses establish God's profound displeasure with those who claim to speak a "burden of the Lord" (Hebrew: massa') yet have not been sent by Him. God challenges their misuse of this sacred prophetic term, declaring that He will "lift" or "forget" them as a burden, turning their flippant phrase into a terrifying reality of judgment. This specific verse acts as a final, comprehensive pronouncement, summarizing the Lord's decisive action against both the deceitful prophets and the people who willingly followed their falsehoods, culminating in the threatened removal of Jerusalem and its inhabitants from His protective presence.
  • Historical & Cultural Context: Jeremiah prophesied during a tumultuous period in Judah's history, spanning the reigns of several kings (Josiah, Jehoiakim, Jehoiachin, Zedekiah) leading up to the Babylonian exile (late 7th to early 6th century BCE). The nation was steeped in idolatry, social injustice, and a widespread disregard for God's covenant commands. False prophets were rampant, offering comforting lies of peace and prosperity, directly contradicting Jeremiah's unpopular messages of impending judgment and exile. Jerusalem, the capital city, was not merely a geographical location but the spiritual heart of the nation, housing the Temple and symbolizing God's dwelling among His people. The threat of being "cast out of my presence" and the forsaking of "the city that I gave you and your fathers" would have resonated deeply with the covenant promises made to Abraham and David, signifying the ultimate reversal of divine favor and the shattering of their national identity and security, leading to the unthinkable reality of the Babylonian invasion and subsequent exile.
  • Key Themes: This verse powerfully underscores several core themes prevalent throughout Jeremiah and the broader prophetic literature. Firstly, it highlights Divine Judgment as an inevitable consequence of covenant infidelity and spiritual apostasy. God's declaration, "I, even I, will utterly forget you," emphasizes His sovereign will and direct involvement in executing justice. Secondly, it articulates the severe Consequences of Disobedience, particularly the repercussions of embracing false teachings and rejecting the authentic word of God, echoing the covenant curses outlined in passages like Deuteronomy 28. Thirdly, the phrase "cast you out of my presence" signifies the devastating Loss of God's Presence and Favor, which for ancient Israel was the most terrifying outcome, leading to national destruction and exile. Finally, the verse powerfully affirms God's Holiness and Justice, demonstrating that His character demands a response to sin and a vindication of His holy name, which had been profaned by the false prophets and the people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • forget (Hebrew, nâshâh', H5382): This primitive root means "to forget" or figuratively, "to neglect; causatively, to remit, remove; deprive, exact." In this context, it signifies God's deliberate act of judicial disowning or disremembering His covenant people, not due to cognitive failure on His part, but as an active withdrawal of His protective care and remembrance of their covenant relationship. This is a judicial "forgetting" that leads to severe consequences, a purposeful act of severing ties.
  • forsake (Hebrew, nâṭash', H5203): A primitive root meaning "to pound, i.e. smite; by implication (as if beating out, and thus expanding) to disperse; also, to thrust off, down, out or upon (inclusively, reject, let alone, permit, remit, etc.)." This word emphasizes a forceful, decisive act of abandonment and rejection. It implies a complete severance of the relationship, a letting go of what was once held dear, leading to dispersion, vulnerability, and exposure to divine wrath and enemy forces.
  • presence (Hebrew, pânîym', H6440): A plural noun (always singular) meaning "the face (as the part that turns)." It is used in a great variety of applications, literally and figuratively, often referring to God's direct sight, favor, or immediate proximity. To be cast "out of my presence" signifies a complete removal from God's direct favor, protection, and blessing. It implies a profound spiritual and physical alienation, leading to exile and the loss of the sacred space where God's face was said to shine upon His people.

Verse Breakdown

  • "Therefore, behold, I, even I, will utterly forget you,": This opening clause establishes the divine speaker ("I, even I"), emphasizing God's direct, personal, and unchangeable resolve. The adverb "utterly" (derived from H5377, nâshâʼ) intensifies the verb "forget" (H5382, nâshâh), indicating a complete and devastating act of judicial disinheritance. God is not merely neglecting but actively disowning them, removing them from His memory of covenant relationship and protection, thereby withdrawing His promised blessings.
  • "and I will forsake you,": This clause reinforces the previous one, adding another layer of divine abandonment. The verb "forsake" (H5203, nâṭash) conveys a forceful casting off, a deliberate act of letting go. It signifies the withdrawal of divine care, support, and presence, leaving the people vulnerable to their enemies and the full, unmitigated consequences of their persistent sin and rebellion against His word.
  • "and the city that I gave you and your fathers,": This phrase identifies the specific object of God's judgment beyond the people themselves: Jerusalem. The city is highlighted as a divine gift, given to "you and your fathers" (H1, ʼâb), emphasizing the long history of God's covenant faithfulness and provision. This makes the impending judgment all the more poignant and tragic, as God is withdrawing His favor from the very place He had chosen and established as His dwelling, the heart of their national and spiritual identity.
  • "[and cast you] out of my presence:": This concluding phrase describes the ultimate consequence of God's "forgetting" and "forsaking." To be cast "out of my presence" (H6440, pânîym) signifies a complete and final removal from God's direct sight, favor, and protective care. It is the spiritual and physical reality of exile and the destruction of Jerusalem, where God's presence was manifested in the Temple. This is the most severe form of judgment, representing the breaking of the covenant relationship and the loss of all the blessings associated with God's nearness and His dwelling among His people.

Literary Devices

Jeremiah 23:39 employs several powerful literary devices to convey the gravity of God's judgment. The repetition of "I, even I" serves as an emphatic declaration of divine sovereignty and unwavering resolve, leaving no doubt that this is God's direct and personal action. The phrase "utterly forget" functions as a form of hyperbole combined with anthropomorphism, attributing human characteristics (forgetting) to God to express the profound and complete nature of His judicial abandonment, not a literal lapse in divine memory. There is also a strong element of irony at play, building on the preceding verses where the false prophets flippantly used the phrase "the burden of the Lord" (massa'). God turns their misused term back on them, declaring that He will "lift" or "forget" them as a burden, thereby imposing the very "burden" of judgment they mocked. Finally, the "city" and "presence" serve as potent symbols of God's covenant relationship with Israel; their removal signifies the breaking of that covenant and the devastating loss of divine favor and protection.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 23:39 stands as a stark reminder of God's absolute holiness, His unwavering commitment to justice, and the severe consequences of covenant infidelity. It underscores the truth that while God is merciful and long-suffering, His patience has limits when His people persistently reject His word, embrace falsehoods, and profane His name. This passage highlights the critical importance of discerning truth, honoring God's word, and recognizing that a relationship with the Almighty is predicated on obedience and reverence, not on presumptuous claims or superficial religious acts. The loss of God's presence, symbolized by the destruction of Jerusalem and the exile, represents the ultimate spiritual catastrophe for a people whose identity was intrinsically linked to their covenant with Him, demonstrating that divine favor is a privilege, not an entitlement.

REFLECTION AND APPLICATION

Jeremiah 23:39 serves as a timeless and sobering reminder for believers today regarding the seriousness of our relationship with God and the sanctity of His word. It calls us to a profound spiritual discernment, urging vigilance against any teachings or influences that twist, dilute, or contradict the truth of Scripture. In an age saturated with information and diverse voices, the imperative to "test the spirits" (as found in 1 John 4:1) becomes paramount. We are challenged to cultivate a deep reverence for God's name and His revealed truth, understanding that to treat them lightly or to promote falsehoods in His name carries profound spiritual consequences. Furthermore, this verse prompts us to acknowledge that persistent disobedience, spiritual apathy, or a casual approach to our faith can lead to a tangible sense of God's absence or the withdrawal of His blessings in our lives, even as His ultimate faithfulness remains. It is a call to genuine repentance, a renewed commitment to biblical truth, and a humble walk of obedience that honors the Lord in every aspect of our lives, lest we invite unnecessary "burdens" upon ourselves.

Questions for Reflection

  • How does this verse challenge my own discernment of spiritual truth in a world filled with competing voices and claims?
  • In what ways might I be inadvertently treating God's word or His name with less reverence than they deserve?
  • What are the potential "burdens" or spiritual consequences that I might be inviting into my life through disobedience or spiritual compromise?
  • How can I actively cultivate a deeper sense of God's presence and ensure I am not "casting myself out" of His favor through my choices?

FAQ

Does God literally "forget" His people, or is this a figure of speech?

Answer: While the KJV uses "utterly forget," the Hebrew word (nâshâh) implies a judicial act of disowning or removing from remembrance, rather than a literal cognitive lapse on God's part. God is omniscient and does not suffer from forgetfulness. Instead, this is an anthropomorphism—attributing a human characteristic to God—to convey the severity of His judgment. It means He will no longer remember them in the context of His covenant protection and favor, effectively withdrawing His blessings and abandoning them to the consequences of their sin, as if He had "forgotten" His prior relationship with them. This is a deliberate act of disinheritance, not a failure of memory, leading to their being "cast out of my presence."

What does it mean to be "cast out of my presence" for ancient Israel?

Answer: For ancient Israel, being "cast out of my presence" (pânîym) was the most terrifying and devastating consequence imaginable. God's "presence" was synonymous with His favor, protection, blessing, and covenant relationship. It was manifested most powerfully in the Temple in Jerusalem, the very city mentioned in the verse. To be cast out of His presence meant the withdrawal of His protective hand, the loss of His blessing, and ultimately, physical exile from the Promised Land and the destruction of their beloved city and Temple. It signified a complete severance of the sacred bond and the loss of their national identity and security, as seen in the Babylonian captivity. This echoes the lament found in Psalm 51:11, where David pleads not to be cast away from God's presence.

How does this verse relate to God's covenant faithfulness?

Answer: Jeremiah 23:39, while depicting severe judgment, paradoxically underscores God's covenant faithfulness. God's judgment is not arbitrary but a righteous response to Israel's persistent breach of the covenant they willingly entered into at Mount Sinai. The covenant included both blessings for obedience and curses for disobedience (e.g., Deuteronomy 28). By "forgetting" and "forsaking" them, God is upholding the terms of His covenant, demonstrating that He is just and will not tolerate perpetual rebellion and the profaning of His holy name. His faithfulness means He will always act in accordance with His character and His word, even when that involves executing judgment to bring about ultimate restoration or to vindicate His righteousness.

CHRIST-CENTERED FULFILLMENT

Jeremiah 23:39, with its declaration of divine judgment and the threat of being "cast out of my presence," finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The "burden" of sin and the consequences of spiritual rebellion, which led to Israel's exile and the loss of God's presence, were fully borne by Christ on the cross. He became the true "burden of the Lord," taking upon Himself the weight of humanity's sin and the divine wrath that we deserved (as described in Isaiah 53:4-6). Where Israel was threatened with being cast out of God's presence, Jesus, in His atoning sacrifice, experienced the ultimate forsaking by the Father ("My God, my God, why have you forsaken me?" in Matthew 27:46) so that those who believe in Him would never be cast out. Through His perfect obedience and sacrificial death, Christ fulfilled the demands of God's justice, establishing a new covenant (as prophesied in Jeremiah 31:31-34) that grants believers access to God's presence not based on their merit, but on His finished work. He is the true Shepherd who gathers His flock (as promised in Jeremiah 23:1-6), ensuring that those in Him will never be "forgotten" or "forsaken" by God, but will dwell in His eternal presence (as promised in John 14:3).

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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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