Jeremiah 23:40

Translation
King James Version
And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
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KJV (with Strong's)
And I will bring H5414 an everlasting H5769 reproach H2781 upon you, and a perpetual H5769 shame H3640, which shall not be forgotten H7911.
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Complete Jewish Bible
Then I will subject you to everlasting disgrace - eternal, unforgettable shame."
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Berean Standard Bible
And I will bring upon you everlasting shame and perpetual humiliation that will never be forgotten.”
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American Standard Version
and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten.
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World English Bible Messianic
and I will bring an everlasting reproach on you, and a perpetual shame, which shall not be forgotten.
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Geneva Bible (1599)
And will bring an euerlasting reproche vpon you, and a perpetual shame which shall neuer be forgotten.
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Young's Literal Translation
And I have put on you reproach age-during, And shame age-during that is not forgotten!
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See also
Jeremiah 20:11Ezekiel 5:14Ezekiel 5:15Jeremiah 42:18Jeremiah 44:8Jeremiah 44:12Deuteronomy 28:37
In the KJVVerse 19,525 of 31,102

Study This Verse

SUMMARY

Jeremiah 23:40 delivers a climactic and severe pronouncement of divine judgment against the false prophets and unfaithful leaders of Judah, declaring that their spiritual rebellion, deceptive messages, and corruption of God's word will result in an "everlasting reproach" and "perpetual shame" that will never be forgotten. This verse powerfully underscores God's unwavering justice, the sanctity of His truth, and the enduring consequences for those who mislead His people and dishonor His name.

CONTEXT

  • Literary Context: Jeremiah 23:40 serves as the devastating culmination of a protracted and scathing indictment against the false prophets and unfaithful shepherds of Israel, which commences earlier in the chapter. Jeremiah, known as the "weeping prophet" due to his lamentations and prophecies of judgment, meticulously details how these leaders have scattered God's flock, spoken lies in His name, and offered false assurances of peace and prosperity, directly contradicting God's true message of impending judgment and a call to repentance. Verses 33-39 specifically target the people's irreverent and mocking misuse of the phrase "the burden of the LORD" (Hebrew: massa'), transforming God's solemn and weighty prophetic oracle into a flippant jest. In response to their perversion of His words and their disregard for His genuine message, God declares that He will "utterly forget" them and cast them out of His presence, along with the city of Jerusalem. Jeremiah 23:40, therefore, acts as the final, indelible stroke, summarizing the permanent and unforgettable nature of the disgrace that will befall those who have so grievously dishonored God and His truth.
  • Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a profoundly tumultuous period in Judah's history, spanning the reigns of several kings (Josiah, Jehoiakim, Jehoiachin, Zedekiah) leading up to the catastrophic Babylonian exile in the late 7th and early 6th centuries BCE. The nation was in a state of profound spiritual decline, characterized by rampant idolatry, pervasive social injustice, and a widespread disregard for God's covenant and laws. Within this deteriorating environment, false prophets thrived, often tailoring their messages to align with the desires of the people and the prevailing political establishment, promising peace and security even as the shadow of destruction loomed. These opportunistic prophets stood in stark contrast to true prophets like Jeremiah, who faithfully delivered unpopular messages of repentance, impending judgment, and the necessity of submission to God's will. The concepts of "reproach" and "shame" mentioned in the verse would have carried immense weight in the ancient Near Eastern honor-shame culture, where public reputation, social standing, and one's legacy were paramount. To be subjected to an "everlasting reproach" meant not only immediate public humiliation but a permanent, indelible stain on one's name, family, and lineage, effectively a profound and enduring cultural curse that transcended individual lifespan.
  • Key Themes: This verse powerfully contributes to several overarching themes prominent within the book of Jeremiah and the broader prophetic literature. Primarily, it highlights the theme of Divine Judgment and Accountability, demonstrating God's righteous wrath against those who abuse their spiritual authority and corrupt His sacred word. The "everlasting reproach" signifies that God's justice is not temporary but carries lasting, indelible consequences for profound spiritual rebellion, contrasting sharply with the divine promise of removing shame from the repentant, as seen in Isaiah 54:4. Secondly, it underscores the Integrity and Sanctity of God's Word. The severe condemnation of those who tamper with, dilute, or distort God's message emphasizes His fierce protection over His truth, reinforcing the imperative for faithful proclamation and reception of divine revelation. This theme is echoed throughout Scripture, with severe warnings against false prophecy, such as in Deuteronomy 18:20. Finally, the verse speaks to the Enduring Nature of Consequences, particularly for unfaithfulness in spiritual leadership. The "perpetual shame, which shall not be forgotten" indicates that the impact of one's actions, especially in the realm of divine truth, can extend far beyond their lifetime, serving as a perpetual warning and a testament to God's unwavering justice.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Reproach (Hebrew, cherpâh', H2781): This word signifies contumely, disgrace, or public scorn. It denotes a profound loss of honor and status, often associated with humiliation and public shaming. In this context, it is the divinely ordained consequence for the false prophets' egregious betrayal, marking them with an indelible stain of dishonor that will be publicly known.
  • Shame (Hebrew, kᵉlimmûwth', H3640): This term directly means disgrace or shame. While similar to "reproach," "kᵉlimmûwth" often carries a stronger sense of inner humiliation, confusion, and a feeling of being utterly confounded and disgraced. Its pairing with "reproach" in the verse intensifies the severity and comprehensiveness of the judgment, encompassing both external dishonor and internal humiliation.
  • Everlasting/Perpetual (Hebrew, ʻôwlâm', H5769): This word describes something concealed, extending to the vanishing point, thus signifying eternity or time out of mind (past or future). When applied to "reproach" and "shame," it emphasizes the enduring, permanent, and unforgettable nature of the judgment. This is not a temporary setback but a lasting state of disgrace that will persist through generations and throughout history.
  • Forgotten (Hebrew, shâkach', H7911): This primitive root means to mislay or to be oblivious of, implying a lack of memory or attention. The phrase "which shall not be forgotten" (a negative construction, literally "not be forgotten") powerfully reinforces the permanence of the reproach and shame. It means that the memory of their transgression and its resulting disgrace will be perpetually preserved, serving as a lasting testimony to God's justice and a warning to future generations.

Verse Breakdown

  • "And I will bring an everlasting reproach upon you": This clause establishes God as the sovereign and active agent of judgment ("I will bring"). The "reproach" (cherpâh) is not merely a natural consequence of their actions but a direct, intentional imposition by God Himself. The term "everlasting" (ʻôwlâm) underscores the permanent and unending nature of this disgrace, signifying that the dishonor brought upon them will persist indefinitely, a perpetual mark of divine condemnation that cannot be expunged.
  • "and a perpetual shame": This phrase serves as a powerful parallel to the preceding clause, intensifying and broadening the scope of the judgment. "Perpetual" (again, ʻôwlâm) reiterates the enduring quality of the "shame" (kᵉlimmûwth), which implies deep humiliation and disgrace. The parallelism emphasizes the comprehensive and inescapable nature of the divine verdict, where both public dishonor and profound internal humiliation are divinely ordained and will last forever.
  • "which shall not be forgotten": This final clause provides a definitive statement about the permanence and indelible nature of the judgment. It means that the memory of their unfaithfulness, their corruption of God's word, and its resulting disgrace will not fade with time or be erased from history. This serves as a perpetual warning, a lasting testimony to God's unwavering justice, and ensures that the consequences of their rebellion will remain a lasting example for all generations to behold and remember.

Literary Devices

Jeremiah 23:40 employs several potent literary devices to convey the severity and permanence of God's judgment. Parallelism is prominently featured in the pairing of "everlasting reproach" and "perpetual shame," where two distinct yet semantically similar phrases are used to reinforce and intensify the same core idea of enduring disgrace and condemnation. This repetition emphasizes the comprehensive and inescapable nature of the divine verdict. The use of Hyperbole or strong, emphatic language (e.g., "everlasting," "perpetual," "shall not be forgotten") underscores the absolute and irreversible nature of the consequences, ensuring that the audience fully grasps the gravity of God's wrath against false prophecy and spiritual deception. The verse also functions as a direct Divine Pronouncement, with God Himself declaring the judgment, lending it ultimate authority, certainty, and an undeniable finality. Furthermore, the abstract concepts of "reproach" and "shame" are treated almost as tangible entities that God "brings" upon the offenders, a form of Figurative Language that makes the judgment feel inescapable, concrete, and personally imposed by the Almighty.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 23:40 is a profound theological statement on the nature of divine justice, particularly concerning those entrusted with the sacred task of proclaiming God's word. It reveals that God is not indifferent to the corruption of truth, the manipulation of His revelation, or the misleading of His people. The "everlasting reproach" and "perpetual shame" signify a judgment that transcends mere temporal punishment, impacting legacy, memory, and spiritual standing in a way that serves as a perpetual warning across generations. This speaks to the absolute sanctity of God's revelation and the immense, awesome responsibility of those who handle it, asserting that divine accountability for spiritual deception is certain and its consequences can be eternal in their impact and remembrance.

REFLECTION AND APPLICATION

Jeremiah 23:40 stands as a timeless and profoundly sobering warning for all who claim to speak for God, and equally for all who listen. For those in positions of spiritual leadership, teaching, or communication, it is a stark reminder of the immense weight of responsibility that accompanies handling God's sacred and infallible word. The consequences for misrepresenting divine truth, whether through deliberate deception, careless handling, or self-serving distortion, are presented as severe and enduring. This calls for utmost humility, rigorous and faithful study of Scripture, and unwavering integrity in ministry, ensuring that the message proclaimed is truly God's and not merely human opinion, cultural trends, or self-serving rhetoric. For individual believers, this verse encourages profound discernment. It challenges us to be like the Bereans, who "examined the Scriptures daily to see if these things were so" (Acts 17:11). We are called to diligently test all teachings and messages against the unchanging, inspired standard of God's Word, recognizing that both the speaker and the hearer are accountable for the truth. Ultimately, this passage affirms God's righteous and just character; He is a God who will not tolerate the abuse of His name or the harm of His flock, ensuring that truth and integrity will ultimately prevail, and that those who corrupt it will face lasting consequences.

Questions for Reflection

  • In what ways might modern-day leaders or communicators be susceptible to the temptations of false prophecy, even unintentionally, by prioritizing popularity or personal gain over biblical truth?
  • How can individual believers cultivate greater spiritual discernment to recognize and resist messages that subtly or overtly deviate from God's revealed truth?
  • What is the personal responsibility of each believer to uphold the integrity of God's word in their own lives, conversations, and the communities they inhabit?
  • How does the concept of "everlasting reproach" motivate us to live lives of integrity, faithfulness, and reverence before God, especially in how we speak about Him?

FAQ

What is the "burden of the LORD" that the people were misusing in Jeremiah 23?

Answer: In the prophetic tradition, a "burden" (Hebrew: massa') referred to a weighty, authoritative prophetic oracle, often one of judgment or impending doom, delivered by God through His prophet. It conveyed the solemnity and gravity of God's message. However, in Jeremiah 23:33-39, the people, particularly the false prophets, were using this phrase irreverently, turning it into a lighthearted jest or a sarcastic challenge to Jeremiah. They would ask, "What is the burden of the LORD?" as if expecting some trivial or predictable pronouncement, thereby mocking God's serious word and reducing His divine revelation to a triviality. God's response is that He will make them the "burden" (i.e., a heavy load of judgment) and cast them off, along with Jerusalem, for their irreverence and corruption of His message.

Does "everlasting reproach" mean eternal damnation in the sense of hell?

Answer: While Jeremiah 23:40 speaks of an "everlasting reproach" and "perpetual shame," the primary focus in this Old Testament context is on the lasting, indelible disgrace and historical condemnation that would befall the false prophets and unfaithful leaders of Judah. It signifies that their legacy would be forever marked by their unfaithfulness, serving as a perpetual warning and a monument to divine judgment. While the language of "everlasting" (Hebrew: ʻôwlâm) can indeed refer to eternity in other contexts (e.g., God's eternal nature, eternal covenant, or the eternal punishment described in Daniel 12:2), here it emphasizes the enduring nature of the reproach and shame in human memory and divine judgment, rather than explicitly detailing the specifics of an afterlife punishment. However, it certainly implies a severe and permanent separation from God's favor and blessing, which can be seen as a precursor to New Testament concepts of eternal separation from God for those who reject His truth.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 23:40 pronounces an "everlasting reproach" upon those who corrupt God's word and mislead His people, the New Testament reveals how Jesus Christ, the true Word of God incarnate, uniquely fulfills and transcends this concept by taking the ultimate reproach upon Himself, thereby offering a way for humanity to escape perpetual shame. Christ became "a reproach of men, and despised of the people" (Psalm 22:6) when He hung on the cross, bearing the shame, curse, and public disgrace that was justly due to us for our own sin and rebellion (Galatians 3:13). He, who knew no sin, "became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Through His perfect sacrifice and resurrection, the "perpetual shame" of sin and rebellion, which would otherwise lead to eternal separation from God and an everlasting reproach, is removed for all who believe and trust in Him. Instead of an unforgettable reproach, believers are clothed with Christ's righteousness and given "an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). Thus, the judgment pronounced in Jeremiah 23:40 highlights the profound severity of sin and the unwavering integrity of God's justice, while Christ's redemptive work on the cross offers the divine solution, transforming everlasting reproach into everlasting glory and honor for those redeemed by His precious blood.

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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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