TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 23:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
I.Here is a word of terror to the negligent shepherds.
The day is at hand when God will reckon with them concerning the trust and charge committed to them: Woe be to the pastors (to the rulers, both in church and state) who should be to those they are set over as pastors to lead them, feed them, protect them, and take care of them. They are not owners of the sheep. God here calls them the sheep of my pasture, whom I am interested in, and have provided good pasture for. Woe be to those therefore who are commanded to feed God's people, and pretend to do it, but who, instead of that, scatter the flock, and drive them away by their violence and oppression, and have not visited them, nor taken any care for their welfare, nor concerned themselves at all to do them good. In not visiting them, and doing their duty to them, they did in effect scatter them and drive them away. The beasts of prey scattered them, and the shepherds are in the fault, who should have kept them together. Woe be to them when God will visit upon them the evil of their doings and deal with them as they deserve. They would not visit the flock in a way of duty, and therefore God will visit them in a way of vengeance.
II.Here is a word of comfort to the neglected sheep.
Though the under-shepherds take no care of them, no pains with them, but betray them, the chief Shepherd will look after them. When my father and my mother forsake me, then the Lord taketh me up. Though the interests of God's church in the world are neglected by those who should take care of them, and postponed to their own private secular interests, yet they shall not therefore sink. God will perform his promise, though those he employs do not perform their duty.
1.The dispersed Jews shall at length return to their own land, and be happily settled there under a good government, Jer 23:3, Jer 23:4. Though there be but a remnant of God's flock left, a little remnant, that has narrowly escaped destruction, he will gather that remnant, will find them out wherever they are and find out ways and means to bring them back out of all countries whither he had driven them. It was the justice of God, for the sin of their shepherds, that dispersed them; but the mercy of God shall gather in the sheep, when the shepherds that betrayed them are cut off. They shall be brought to their former habitations, as sheep to their folds, and there they shall be fruitful, and increase in numbers. And, though their former shepherds took no care of them, it does not therefore follow that they shall have no more. If some have abused a sacred office, that is no good reason why it should be abolished. "They destroyed the sheep, but I will set shepherds over them who shall make it their business to feed them." Formerly they were continually exposed and disturbed with some alarm or other; but now they shall fear no more, nor be dismayed; they shall be in no danger from without, in no fright from within. Formerly some or other of them were ever and anon picked up by the beasts of prey; but now none of them shall be lacking, none of them missing. Though the times may have been long bad with the church, it does not follow that they will be ever so. Such pastors as Zerubbabel and Nehemiah, though they lived not in the pomp that Jehoiakim and Jeconiah did, nor made such a figure, were as great blessings to the people as the others were plagues to them. The church's peace is not bound up in the pomp of her rulers.
2.Messiah the Prince, that great and good Shepherd of the sheep, shall in the latter days be raised up to bless his church, and to be the glory of his people Israel, Jer 23:5, Jer 23:6. The house of David seemed to be quite sunk and ruined by that threatening against Jeconiah (Jer 22:30), that none of his seed should ever sit upon the throne of David. But here is a promise which effectually secures the honour of the covenant made with David notwithstanding; for by it the house will be raised out of its ruins to a greater lustre than ever, and shine brighter far than it did in Solomon himself. We have not so many prophecies of Christ in this book as we had in that of the prophet Isaiah; but here we have one, and a very illustrious one; of him doubtless the prophet here speaks, of him, and of no other man. The first words intimate that it would be long ere this promise should have its accomplishment: The days come, but they are not yet. I shall see him, but not now. But all the rest intimate that the accomplishment of it will be glorious.
(1.)Christ is here spoken of as a branch from David, the man the branch (Zac 3:8), his appearance mean, his beginnings small, like those of a bud or sprout, and his rise seemingly out of the earth, but growing to be green, to be great, to be loaded with fruits. A branch from David's family, when it seemed to be a root in a dry ground, buried, and not likely to revive. Christ is the root and offspring of David, Rev 22:16. In him doth the horn of David bud, Psa 132:17, Psa 132:18. He is a branch of God's raising up; he sanctified him, and sent him into the world, gave him his commission and qualifications. He is a righteous branch, for he is righteous himself, and through him many, even all that are his, are made righteous. As an advocate, he is Jesus Christ the righteous.
(2.)He is here spoken of as his church's King. This branch shall be raised as high as the throne of his father David, and there he shall reign and prosper, not as the kings that now were of the house of David, who went backward in all their affairs. No; he shall set up a kingdom in the world that shall be victorious over all opposition. In the chariot of the everlasting gospel he shall go forth, he shall go on conquering and to conquer. If God raise him up, he will prosper him, for he will own the work of his own hands; what is the good pleasure of the Lord shall prosper in the hands of those to whom it is committed. He shall prosper; for he shall execute judgment and justice in the earth, all the world over, Psa 96:13. The present kings of the house of David were unjust and oppressive, and therefore it is no wonder that they did not prosper. But Christ shall, by his gospel, break the usurped power of Satan, institute a perfect rule of holy living, and, as far as it prevails, make all the world righteous. The effect of this shall be a holy security and serenity of mind in all his faithful loyal subjects. In his days, under his dominion, Judah shall be saved and Israel shall dwell safely; that is, all the spiritual seed of believing Abraham and praying Jacob shall be protected from the curse of heaven and the malice of hell, shall be privileged from the arrests of God's law and delivered from the attempts of Satan's power, shall be saved from sin, the guilt and dominion of it, and then shall dwell safely, and be quiet from the fear of all evil. See Luk 1:74, Luk 1:75. Those that shall be saved hereafter from the wrath to come may dwell safely now; for, if God be for us, who can be against us? In the days of Christ's government in the soul, when he is uppermost there, the soul dwells at ease.
(3.)He is here spoken of as The Lord our righteousness. Observe,
[1.]Who and what he is. As God, he is Jehovah, the incommunicable name of God, denoting his eternity and self-existence. As Mediator, he is our righteousness. By making satisfaction to the justice of God for the sin of man, he has brought in an everlasting righteousness, and so made it over to us in the covenant of grace that, upon our believing consent to that covenant, it becomes ours. His being Jehovah our righteousness implies that he is so our righteousness as no creature could be. He is a sovereign, all-sufficient, eternal righteousness. All our righteousness has its being from him, and by him it subsists, and we are made the righteousness of God in him.
[2.]The profession and declaration of this: This is the name whereby he shall be called, not only he shall be so, but he shall be known to be so. God shall call him by this name, for he shall appoint him to be our righteousness. By this name Israel shall call him, every true believer shall call him, and call upon him. That is our righteousness by which, as an allowed plea, we are justified before God, acquitted from guilt, and accepted into favour; and nothing else have we to plead but this, "Christ has died, yea, rather has risen again;" and we have taken him for our Lord.
3.This great salvation, which will come to the Jews in the latter days of their state, after their return out of Babylon, shall be so illustrious as far to outshine the deliverance of Israel out of Egypt (Jer 23:7, Jer 23:8): They shall no more say, The Lord liveth that brought up Israel out of Egypt; but, The Lord liveth that brought them up out of the north. This we had before, Jer 16:14, Jer 16:15. But here it seems to point more plainly than it did there to the days of the Messiah, and to compare not so much the two deliverances themselves (giving the preference to the latter) as the two states to which the church by degrees grew after those deliverances. Observe the proportion: Just 480 years after they had come out of Egypt Solomon's temple was built (Kg1 6:1); and at that time that nation, which was so wonderfully brought up out of Egypt, had gradually arrived to its height, to its zenith. Just 490 years (70 weeks) after they came out of Babylon Messiah the Prince set up the gospel temple, which was the greatest glory of that nation that was so wonderfully brought out of Babylon; see Dan 9:24, Dan 9:25. Now the spiritual glory of the second part of that nation, especially as transferred to the gospel church, is much more admirable and illustrious than all the temporal glory of the first part of it in the days of Solomon; for that was no glory compared with the glory which excelleth.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The church is the seed of Abraham. Jeremiah says, “Behold, the days are coming, declares the Lord, when they shall no longer say, ‘The Lord lives, who led the children of Israel from the north country and from every region where they had been driven.’ He will restore them to their own land which he gave to their ancestors,” so that we may know that he who “raises up from the stones children to Abraham” in the New Testament is he who will gather, according to the Old Testament, those who will be saved from all the nations.
(Vers. 7, 8.) Because of this, behold, days are coming, says the Lord. And they shall no longer say, As the Lord lives, who brought the sons of Israel up from the land of Egypt; but they shall say, As the Lord lives, who brought up and led the descendants of the house of Israel from the land of the north and from all the countries where I had driven them, and they shall live on their own soil. This entire chapter is not found in the Septuagint. The meaning here is that the people of God will not be delivered from Egypt by Moses, but by Jesus Christ from all the corners of the earth, to which they had been dispersed. What is now being completed in the world in part will be completed in its entirety when those from the East and the West, the North and the South come and recline with Abraham, Isaac, and Jacob (Matthew 8). So that after the fullness of the Gentiles has come in, then all Israel will be saved (Romans 11).
To the Prophets (or in the Prophets, or against the Prophets). This designation, as we have said above, is placed at the end of the previous chapter in the Septuagint edition, where we read the following script: and this is the name by which the Lord will call him Josedech, in the Prophets. Many ignorant people, not knowing this, invent various delusions of explanation. And it would have been much better to simply confess their ignorance than to make others heirs to their incompetence. But this is a discourse against the prophets, rather, the false prophets of Jerusalem and Samaria, whom he now calls collectively and commonly Prophets, concerning whom it is written in the following passages: And in the prophets of Samaria I saw wickedness; and immediately after: And in the prophets of Jerusalem I saw horrible things. However, when he uses the conjunction 'and', he shows that the previous statements were said by the Lord concerning the prophets themselves, who also turned out to be like false prophets.
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Summary
Jeremiah 23:8 presents a powerful prophetic declaration from the LORD, foretelling a future, comprehensive restoration of the scattered house of Israel. This divine act of re-gathering, specifically from the "north country" (Babylon) and all other nations where they had been dispersed, is proclaimed as an event so monumental that it will overshadow the foundational Exodus from Egypt. It profoundly underscores God's enduring faithfulness, His sovereign power to fulfill His covenant promises, and His ultimate intention to bring His people back to dwell securely and permanently in their own promised land.
Context
Literary Context
Jeremiah 23:8 is situated within a critical prophetic section (Jeremiah 23:1-8) that begins with a severe indictment of Judah's corrupt "shepherds" or leaders (vv. 1-2), who have failed to care for God's flock, leading to their scattering. In stark contrast, the LORD promises to raise up faithful shepherds (vv. 3-4) and, most significantly, a "Righteous Branch" (vv. 5-6), identified as the Messiah, who will reign justly and bring salvation. This messianic promise sets the stage for the redemptive act described in verses 7-8. Verse 7 introduces a pivotal shift, declaring that a future redemptive event will be so profound that the people will no longer swear by the LORD who brought Israel out of Egypt, but by the LORD who performed this new, greater deliverance. Verse 8 then elaborates on this "new Exodus," specifying the return from the "north country" (Babylon) and "all countries" of dispersion, culminating in their secure dwelling in their own land. This verse thus serves as the climactic affirmation of God's unwavering commitment to His covenant people, even amidst their judgment and dispersion, pointing to a future of complete restoration under righteous leadership.
Historical & Cultural Context
The prophecies in Jeremiah 23 were delivered during a tumultuous period in Judah's history, likely in the late 7th or early 6th century BCE, as the Babylonian Empire ascended and threatened Judah's sovereignty. The nation was plagued by unrighteous kings and false prophets who offered deceptive assurances of peace, ignoring Jeremiah's warnings of impending judgment. The "north country" specifically refers to Babylon, the dominant power that would soon conquer Judah and carry its inhabitants into a devastating exile. However, the phrase "from all countries whither I had driven them" expands the scope, encompassing earlier Assyrian deportations and the wider diaspora of Jewish people throughout the ancient Near East. Culturally, the Exodus from Egypt was the defining redemptive event in Israel's national consciousness, forming the bedrock of their identity and covenant relationship with Yahweh. By prophesying an event that would surpass even the Exodus, Jeremiah highlights the unprecedented nature of God's future restoration, emphasizing His absolute sovereignty over nations and His capacity to reverse even the most severe judgments. The promise to "dwell in their own land" resonates deeply with the Abrahamic and Mosaic covenants, which guaranteed the land as an eternal inheritance for Israel.
Key Themes
Jeremiah 23:8 encapsulates several profound theological and narrative themes central to the book of Jeremiah and the broader Old Testament. Firstly, it powerfully asserts God's Unchanging Faithfulness and Sovereignty. The declaration, "The LORD liveth," functions as a solemn oath, underscoring God's eternal, active existence and His absolute reliability in fulfilling His promises, even when Israel's unfaithfulness has led to severe judgment. Secondly, the verse highlights the theme of Comprehensive Restoration and Re-gathering. It promises a reversal of the scattering, not just from a single place of exile but "from all countries whither I had driven them," signifying a complete and universal re-gathering of the "seed of the house of Israel." This echoes earlier prophetic promises of God's intent to gather His people from the ends of the earth, as seen in Deuteronomy 30:3. Thirdly, the prophecy introduces the concept of a New Exodus, an act of divine redemption so magnificent that it will overshadow the original Exodus from Egypt. This "new Exodus" signifies an even more profound demonstration of God's power to restore and redeem, culminating in the fulfillment of the ancient covenant promise for Israel to "dwell in their own land," a theme foundational to their identity and hope, also found in passages like Isaiah 43:18-19.
Exposition and Analysis
Key Word Analysis
Derived from H2416, this word denotes being "alive," "fresh," or "strong." In the phrase "The LORD liveth," it functions as a solemn oath or affirmation, emphasizing God's active, personal, and enduring existence. It highlights Yahweh's vitality and power in contrast to the lifeless idols of other nations, assuring the absolute certainty and reliability of the divine promise that follows. It underscores that God is not a distant or inert deity but one who is actively involved in history and capable of bringing His word to pass.
"seed" literally refers to offspring or descendants. Here, "the seed of the house of Israel" denotes the entire posterity or lineage of Jacob, emphasizing the covenantal continuity of God's people. It points to the enduring identity of Israel as God's chosen nation, whose future is secured by divine promise despite their current dispersion. This term reinforces the idea that God's covenant promises extend through generations, ensuring the survival and ultimate restoration of His chosen line.
This term refers to "soil," "ground," or "country." In this context, "their own land" specifically denotes the Promised Land, the territory divinely allotted to Israel as part of the Abrahamic covenant. The promise to "dwell in their own land" signifies not merely a return to a geographical location but a restoration to secure, permanent, and prosperous habitation in the place of God's blessing, fulfilling ancient promises of rest and inheritance.
Verse Breakdown
"But, The LORD liveth"
This opening phrase functions as a solemn, emphatic oath, a divine guarantee. It asserts the living, active, and eternal nature of Yahweh, serving as the bedrock of the subsequent prophecy. It contrasts with the previous verse's mention of swearing by the LORD who brought Israel out of Egypt, introducing a new, greater oath.
"which brought up and which led the seed of the house of Israel out of the north country"
This clause specifies the primary source of the future re-gathering: the "north country," which is a clear reference to Babylon, where the majority of the Judean exiles were taken. It highlights God's sovereign hand in orchestrating their return, just as He orchestrated their initial exodus from Egypt. The terms "brought up" and "led" evoke the imagery of the first Exodus, emphasizing divine guidance and deliverance.
"and from all countries whither I had driven them"
This expands the scope of the restoration beyond just Babylon to include a wider, global dispersion. The phrase "whither I had driven them" underscores God's active role in their exile, indicating that their dispersion was not random but a sovereign act of divine judgment. This also implies His sovereign power to reverse that judgment and gather them from every place they were scattered.
"and they shall dwell in their own land"
This final clause states the ultimate outcome and purpose of this great re-gathering. It signifies a secure, permanent, and peaceful habitation in the Promised Land. This fulfills the ancient covenant promises of inheritance and rest, bringing an end to the instability and displacement of exile.
Literary Devices
Jeremiah 23:8 masterfully employs several literary devices to convey its powerful message. The most prominent is Contrast, as the verse explicitly sets the future "new Exodus" in opposition to, and as surpassing, the original Exodus from Egypt (implied by the preceding verse). This elevation of the future event highlights its unprecedented significance. The phrase "The LORD liveth" functions as a solemn Oath or Affirmation, lending absolute certainty and divine authority to the prophecy that follows. It is a powerful declaration of God's active and enduring existence, serving as a guarantee of His promises. The use of Metaphor is evident in "the seed of the house of Israel," which represents the descendants and enduring lineage of God's covenant people. Furthermore, the verse demonstrates the Divine Active Voice in "whither I had driven them," emphasizing God's direct sovereignty over both judgment and restoration, showing His intentionality in scattering His people and His deliberate plan to re-gather them.
Theological and Thematic Connections
Jeremiah 23:8 is a powerful testament to the unwavering faithfulness of God and His ultimate redemptive plan for His people. Theologically, it underscores God's absolute sovereignty over history, demonstrating His capacity to orchestrate both judgment and restoration. The promise of a "new Exodus" that surpasses the original highlights a progressive unfolding of God's redemptive purposes, implying a more comprehensive and glorious act of salvation. This restoration is not merely a return to a geographical location but a re-establishment of the covenant relationship, bringing the scattered "seed" back into a place of security and blessing. It speaks to the enduring nature of God's covenant with Israel, assuring that despite their failures and the consequences of their sin, His promises of a future and a hope will be fulfilled. The declaration "The LORD liveth" grounds this hope in the very character of God—His eternal, active, and reliable presence.
Reflection and Application
Jeremiah 23:8 offers profound hope and reassurance for all believers, transcending its specific historical context. It reminds us that even in times of deep despair, judgment, or perceived abandonment, God remains faithful to His promises. Just as He sovereignly "drove" His people into exile but promised to "bring up and lead" them back, so too does God work in our lives. When we experience seasons of "exile"—whether from sin, brokenness, spiritual dryness, or difficult circumstances—this verse provides a powerful anchor for our hope. It assures us that God is actively involved, that His plan for restoration is greater than any present suffering, and that His ultimate purpose is to bring us into a place of secure dwelling with Him. This truth calls us to trust in God's sovereign hand, even when His ways are mysterious, and to anticipate His "new things" that will surpass our past experiences of deliverance.
Questions for Reflection
FAQ
What is the significance of "The LORD liveth" in this verse?
The phrase "The LORD liveth" (Hebrew: Yahweh chai) is a powerful and solemn oath or affirmation in the Old Testament. Its significance here is twofold: first, it emphasizes the active, personal, and eternal existence of God, contrasting Him with the lifeless idols of the surrounding nations. Second, it serves as an absolute guarantee of the truth and certainty of the prophecy that follows. By swearing by His own living being, God underscores the unwavering reliability of His promise to re-gather and restore Israel, assuring that His word will undoubtedly come to pass. This declaration reinforces His unchangeable character as the living God, who is faithful to His covenant promises.
How is this "new Exodus" different from the original Exodus from Egypt?
While both are monumental acts of divine redemption, the "new Exodus" prophesied in Jeremiah 23:8 is presented as surpassing the original Exodus from Egypt in scope and significance. The original Exodus brought Israel out of bondage from one nation (Egypt). The new Exodus, however, promises to gather Israel not just from the "north country" (Babylonian exile) but "from all countries whither I had driven them," indicating a more comprehensive, global re-gathering of the scattered people. This broader scope highlights God's ultimate sovereignty over all nations and His capacity to bring about a more complete and glorious restoration, emphasizing that His redemptive work is progressive and ever-expanding. It points to a future deliverance that would be even more astonishing and inclusive than the one that defined Israel's national identity.
Does this prophecy apply only to ancient Israel, or does it have relevance for believers today?
While rooted in the historical context of ancient Israel's exile and return, the prophecy in Jeremiah 23:8 carries profound theological principles that are universally relevant for believers today. It underscores God's unwavering faithfulness to His covenant promises, His power to bring restoration out of judgment, and His ultimate fulfillment of His redemptive plan. Spiritually, believers can find immense hope in God's ability to gather and restore them from personal "exiles" of sin, brokenness, or despair. The promise of "dwelling in their own land" can be understood as a spiritual promise of secure communion with God and ultimate rest in His presence, applicable to the spiritual journey of every individual. This verse reminds us that God is actively working to bring His people, both Jew and Gentile, into His eternal kingdom, where they will find their true and lasting home.
Christ-Centered Fulfillment
Jeremiah 23:8 finds its ultimate and most profound fulfillment in Jesus Christ. The preceding verses (Jeremiah 23:5-6) prophesy the raising up of a "Righteous Branch," a King who will execute justice and righteousness, under whom Judah and Israel will dwell securely. This "Righteous Branch" is unequivocally identified as Jesus, the Messiah, the true King who reigns in righteousness. The "new Exodus" described in verse 8, which surpasses the original deliverance from Egypt, is realized in Christ's redemptive work. He is the true Shepherd who gathers His scattered sheep, not merely from physical lands but from the spiritual exile of sin and death (John 10:11-16). His crucifixion and resurrection constitute the ultimate "bringing up and leading" out of spiritual bondage, delivering humanity from the dominion of darkness and bringing them into His marvelous light (Colossians 1:13-14). Through His atoning sacrifice, Jesus establishes a new covenant, gathering a people for Himself from "all countries," encompassing both Jew and Gentile, forming one new humanity in Him (Ephesians 2:11-22). The promise that "they shall dwell in their own land" finds its spiritual and eternal consummation in the Kingdom of God, where believers find their secure and permanent dwelling in Christ, ultimately culminating in the new heavens and new earth, where God Himself will dwell with His people forever (Revelation 21:1-4). Thus, the living LORD, who promised to gather His people, fully accomplished this through the life, death, and resurrection of His Son, Jesus Christ, making Him the ultimate fulfillment of this glorious prophecy.