Jeremiah 5:31

Translation
King James Version
The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
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KJV (with Strong's)
The prophets H5030 prophesy H5012 falsely H8267, and the priests H3548 bear rule H7287 by their means H3027; and my people H5971 love H157 to have it so: and what will ye do H6213 in the end H319 thereof?
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Complete Jewish Bible
The prophets prophesy lies, the cohanim obey the prophets, and my people love it that way. But what will you do at the end of it all?
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Berean Standard Bible
The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end?
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American Standard Version
the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
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World English Bible Messianic
The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end of it?
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Geneva Bible (1599)
The Prophets prophesie lies, and ye Priests receiue giftes in their handes, and my people delite therein. What will ye then doe in the ende thereof?
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Young's Literal Translation
The prophets have prophesied falsely, And the priests bear rule by their means, And My people have loved it so, And what do they at its latter end?
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See also
Ezekiel 13:6Jeremiah 14:14Micah 2:112 Thessalonians 2:92 Thessalonians 2:112 Timothy 4:32 Timothy 4:4
In the KJVVerse 19,090 of 31,102

Study This Verse

SUMMARY

Jeremiah 5:31 delivers a scathing indictment of Judah's spiritual and moral collapse on the eve of the Babylonian exile. It exposes a profound systemic corruption within the nation's spiritual leadership: the prophets deliver deliberate falsehoods, the priests exploit these deceptions to maintain their own power and influence, and, most tragically, God's own people not only tolerate but actively embrace these lies. The verse culminates in a chilling rhetorical question, forcing a confrontation with the inevitable and dire consequences of such widespread spiritual compromise and the willful rejection of divine truth.

CONTEXT

  • Literary Context: This verse is intricately woven into Jeremiah's broader prophetic denunciations against the kingdom of Judah and its capital, Jerusalem, particularly within chapters 5 and 6. These chapters meticulously detail the nation's pervasive sin and the impending, unavoidable divine judgment. Jeremiah's divine commission, as described earlier in the book, included a desperate search for righteousness within Jerusalem, as highlighted in Jeremiah 5:1. This search, however, yields only a society deeply entrenched in idolatry, social injustice, and outright spiritual rebellion, from the highest echelons of power to the common citizen. The preceding verses in chapter 5 lament a people who have "revolted and gone away" from their covenant God, refusing to acknowledge His sovereignty and instead pursuing their own corrupt ways. Jeremiah 5:31 specifically targets the very heart of spiritual authority—the prophets and priests—who were divinely appointed to be beacons of truth and moral guidance. Instead, they have become agents of deceit, thereby accelerating the nation's spiritual blindness and setting the stage for the severe judgment that unfolds throughout the book, culminating in the devastating Babylonian captivity.
  • Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during one of the most tumultuous periods in Judah's history, spanning the reigns of Kings Josiah, Jehoiakim, and Zedekiah, immediately preceding and during the Babylonian invasions. The nation found itself precariously positioned between the waning power of the Assyrian empire and the formidable rise of Babylon, facing immense political and military pressures. Spiritually, Judah was characterized by rampant syncretism, a dangerous blending of the worship of Yahweh with the idolatrous practices of surrounding pagan nations, alongside widespread social injustice and moral decay. The roles of prophets and priests were fundamentally crucial within Israelite society: prophets were intended to be God's direct spokespersons, faithfully delivering His unadulterated word, while priests were responsible for mediating between God and the people, teaching the Mosaic Law, and overseeing sacrificial rituals. However, during Jeremiah's time, many in these offices had become deeply corrupt, often aligning themselves with political powers or popular opinion rather than upholding divine truth. False prophets, in particular, frequently proclaimed messages of "peace, peace" when God had declared there was no peace, offering comforting lies that directly contradicted God's warnings of impending judgment, as vividly depicted in Jeremiah 14:14. This pervasive cultural milieu of spiritual deception and moral compromise made the people tragically susceptible to the very falsehoods that Jeremiah so vehemently condemns.
  • Key Themes: Jeremiah 5:31 powerfully encapsulates several central themes that resonate throughout the entire book of Jeremiah. Firstly, it starkly highlights the theme of Corrupt Leadership, demonstrating how those entrusted with the most sacred spiritual authority—the prophets and priests—profoundly betrayed their divine mandate by propagating lies and exploiting the people for personal gain. This betrayal undermined the very foundation of Judah's covenant relationship with God. Secondly, the verse exposes the shocking reality of Spiritual Apathy and Complicity, revealing that God's own covenant people "love to have it so." This indicates not mere passive acceptance of deception but an active, affectionate embrace of comforting falsehoods over challenging truth, thereby demonstrating a profound resistance to repentance and a willful desire to persist in their sin. This deliberate spiritual blindness is a recurring motif in Scripture, mirroring the warnings found in 2 Timothy 4:3-4 regarding those who accumulate teachers to cater to their "itching ears." Lastly, the chilling rhetorical question, "and what will ye do in the end thereof?", forcefully introduces the theme of Inevitable Divine Judgment. It serves as an inescapable reminder that spiritual compromise and the rejection of truth have ultimate, inescapable consequences, and a day of reckoning will assuredly come when all false foundations will crumble, leaving no refuge for those who have spurned God's truth.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • falsely (Hebrew, sheqer', H8267): This word (H8267) denotes an untruth, a lie, or deceit. It implies not merely an error or mistake, but a deliberate propagation of falsehood, often with malicious intent. When applied to the prophets, it signifies that their messages were not merely inaccurate but intentionally deceptive, designed to mislead, flatter, or pacify the people rather than to convey God's true, often challenging, word. This highlights a profound betrayal of their sacred office and a perversion of divine communication.
  • means (Hebrew, yâd', H3027): While primarily meaning "hand" (H3027), in this context, yâd is used idiomatically to signify "power," "authority," "influence," or "instrumentality." The phrase "bear rule by their means" suggests that the priests were exercising their dominion or influence not according to divine law or righteous principles, but through the corrupt methods and deceptive messages of the false prophets. They leveraged the false prophecies as a tool or justification to maintain their own control, status, or financial gain, effectively using the prophets' lies as a means to solidify their unrighteous dominion over the people.
  • love (Hebrew, ʼâhab', H157): This primitive root (H157) signifies to have affection for, to like, or to desire deeply. The startling revelation that "my people love [to have it] so" indicates a deep-seated preference and active embrace. It is not a passive acceptance of deception but an affectionate, willing embrace of it. The people preferred the soothing, undemanding messages of the false prophets and the corrupt leadership of the priests because it allowed them to continue in their sinful ways without conviction, repentance, or the discomfort of confronting God's truth. This reveals a profound spiritual depravity and a willful rejection of truth for the sake of comfort and self-indulgence.

Verse Breakdown

  • "The prophets prophesy falsely,": This opening clause immediately identifies the primary source of spiritual corruption: those who claim to speak on behalf of God are, in fact, uttering lies. These are not genuine prophets delivering divine revelation but individuals whose messages are characterized by sheqer (falsehood). Their words are not sourced from God but from their own imaginations, self-interest, or a desire to please the people, directly contradicting God's actual warnings and promises. This signifies a profound perversion of the prophetic office.
  • "and the priests bear rule by their means;": This part exposes the complicity and active participation of another critical spiritual office. The priests, who were divinely appointed to uphold the Law, teach righteousness, and mediate between God and the people, are instead collaborating with and benefiting from the false prophets. They are not governing or guiding righteously according to God's commands, but are exercising their authority and influence ("bear rule by their means") through the very falsehoods propagated by the prophets. This suggests a symbiotic relationship of corruption, where the lies of the prophets provide the justification, cover, or means for the priests' unrighteous dominion and self-serving actions.
  • "and my people love [to have it] so:": This is arguably the most shocking and tragic indictment in the verse. The people are not depicted as innocent victims of deception but as active, willing participants in their own spiritual downfall. They do not merely tolerate the lies and corrupt leadership; they love it. This reveals a profound spiritual blindness, a deep-seated preference for a religion that affirms their sinful desires and offers false security, rather than challenging them to repentance, obedience, and genuine relationship with God. Their affection for falsehood underscores a willful rebellion against divine truth.
  • "and what will ye do in the end thereof?": This rhetorical question serves as a powerful, ominous, and inescapable warning. It forces the audience—both Jeremiah's contemporaries and readers throughout history—to confront the inevitable, dire consequences of their chosen path of spiritual compromise and willful deception. When God's promised judgment (the "end thereof") finally arrives, their false prophets, corrupt priests, and comforting lies will offer absolutely no refuge or escape. The question underscores their utter lack of preparation and the ultimate futility of their chosen delusion in the face of divine reckoning.

Literary Devices

Jeremiah 5:31 employs several potent Literary Devices to convey its scathing message of spiritual decay and impending judgment. The most striking is the Rhetorical Question, "and what will ye do in the end thereof?" This question is not posed to elicit an answer, but rather to provoke profound introspection and highlight the utter hopelessness and lack of escape for a people who have so thoroughly embraced deception. It underscores the inevitability of divine judgment and the absence of any viable refuge. There is also profound Irony woven throughout the verse: those divinely appointed to speak God's truth (the prophets) speak falsehoods, and those meant to guide the people in righteousness (the priests) rule by corrupt means. The ultimate irony lies in the people's "love" for this very corruption, actively preferring comfortable lies to the challenging, life-giving truth. This paints a vivid picture of a society where spiritual values are completely inverted. Furthermore, the verse utilizes Juxtaposition to starkly contrast what should be (truthful prophecy, righteous leadership, and a people who love God's law) with what is (false prophecy, corrupt rule, and a people who embrace spiritual deception). This sharp contrast powerfully emphasizes the depth of Judah's apostasy and the severity of their spiritual condition.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 5:31 profoundly addresses the fundamental nature of truth, authority, and accountability within a covenant relationship with God. It reveals that spiritual corruption is not merely an external force imposed upon a people, but can be eagerly embraced by a populace that prefers self-deception and comforting narratives to divine confrontation and the demands of righteousness. The verse underscores God's unwavering commitment to absolute truth and His ultimate, just judgment against those who pervert it, as well as against those who willfully reject it. It highlights the perilous consequences of a spiritual leadership that prioritizes self-interest, popularity, or political expediency over their sacred divine mandate, and a populace that cultivates a deep-seated spiritual apathy, consistently choosing comfort over conviction. This pervasive spiritual blindness and complicity inevitably lead to a devastating "end," a day of reckoning where all false foundations are exposed and crumble, leaving no refuge.

REFLECTION AND APPLICATION

Jeremiah 5:31 stands as a timeless and urgent warning, compelling us to cultivate profound spiritual discernment and unwavering integrity in all matters of faith. It challenges believers to critically examine the messages they receive, the doctrines they embrace, and the leaders they follow, ensuring that all align unequivocally with God's uncompromised Word. For those in positions of spiritual leadership—pastors, teachers, elders—it serves as a sobering reminder of the immense, sacred responsibility to faithfully proclaim truth, even when it is unpopular, challenging, or demands personal sacrifice. True leadership is characterized by selfless devotion to God's will and the genuine spiritual well-being of the flock, never by leveraging influence for personal gain, popularity, or convenience. For every believer, the verse calls for an honest and searching self-assessment: Do we genuinely love God's truth, even when it convicts us, exposes our sin, and calls for radical change, or do we subtly gravitate towards comforting narratives that allow us to remain in spiritual complacency and avoid true repentance? The "end thereof" will inevitably reveal the true foundation upon which our faith is built and the authenticity of our walk with God.

Questions for Reflection

  • Am I actively seeking God's unvarnished truth from His Word, or do I unconsciously gravitate towards messages that confirm my existing biases or merely make me feel comfortable?
  • How do I discern between genuine spiritual guidance that aligns with Scripture and messages that might be "prophesying falsely" or subtly leading astray?
  • In what specific ways might I, or the Christian community I am a part of, be "loving to have it so" in areas of spiritual compromise, unaddressed sin, or doctrinal error?
  • Considering the "end thereof," what are the potential long-term consequences of embracing spiritual falsehood or apathy in my own life, my family, or the church today?

FAQ

What does it mean that "the prophets prophesy falsely"?

Answer: This phrase means that the prophets in Judah were not delivering genuine messages from God but were instead speaking lies or deceptions. The Hebrew word for "falsely" (sheqer) implies deliberate untruth and deceit, often with a manipulative intent. These false prophets frequently proclaimed messages of peace and prosperity, directly contradicting God's true warnings of impending judgment, as seen in Jeremiah 14:14. They were motivated by self-interest, a desire for popularity, or political alignment rather than by divine inspiration, leading the people further away from God.

How did the priests "bear rule by their means"?

Answer: The priests, who were divinely appointed to uphold God's Law and guide the people righteously, were instead exercising their authority and influence through the corrupt methods and false messages of the prophets. The phrase "by their means" (from the Hebrew yâd, meaning "hand" or "power") suggests they leveraged the prophets' lies as a tool or justification to maintain their own power, status, or wealth. They were complicit in the deception, using the false prophecies to justify their unrighteous rule and avoid challenging the people's sinful ways, effectively becoming partners in the spiritual corruption of the nation. Their rule was not by God's truth but by human deceit.

Why did "my people love [to have it] so"?

Answer: This is a shocking and tragic indictment, revealing the people's active complicity in their own spiritual downfall. They "loved" (from the Hebrew ʼâhab, to have affection for) the false messages and corrupt leadership because these provided comfort and allowed them to continue in their sins without conviction or the need for repentance. They preferred a religion that affirmed their desires and offered false security over the challenging, convicting truth of God's genuine word. This profound spiritual apathy and willful blindness prevented them from seeking true repentance and obedience, mirroring the desire for "itching ears" described in 2 Timothy 4:3.

CHRIST-CENTERED FULFILLMENT

Jeremiah 5:31, with its stark portrayal of corrupt spiritual leadership and a people who "love to have it so," finds its ultimate fulfillment and profound contrast in the person and work of Jesus Christ. While the prophets of Jeremiah's day prophesied falsely, Jesus is the Truth incarnate, the Word made flesh, who spoke only what He heard directly from the Father (John 12:49-50). Unlike the priests who "bore rule by their means" through deception and self-interest, Jesus is our Great High Priest who rules not by manipulation but by perfect righteousness, self-sacrifice, and divine authority, offering Himself as the ultimate and perfect atonement for sin. The people of Judah loved their comfortable lies and preferred darkness, but Jesus came as the true light to expose darkness and call humanity to radical repentance and saving faith. His earthly ministry continually confronted the religious leaders of His day—the scribes and Pharisees—who were like the false prophets and corrupt priests of old, exposing their hypocrisy and their rejection of God's true message (Matthew 23:13-36). The "end thereof" for those who reject Christ is eternal separation from God and judgment, but for those who embrace Him, the "end" is eternal life, reconciliation, and salvation (John 3:16-18). Jesus is the true Prophet, Priest, and King, who offers the unadulterated truth, righteous rule, and the only path to genuine peace and reconciliation with God.

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Commentary on Jeremiah 5 verses 25–31

I. II. Main points1. 2. Sub-points

Here, I. The prophet shows them what mischief their sins had done them: They have turned away these things (Jer 5:25), the former and the latter rain, which they used to have in due season (Jer 5:24), but which had of late been withheld (Jer 3:3), by reason of which the appointed weeks of harvest had sometimes disappointed them. "It is your sin that has withholden good from you, when God was ready to bestow it upon you." Note, It is sin that stops the current of God's favour to us, and deprives us of the blessings we used to receive. It is that which makes the heavens as brass and the earth as iron.

II. He shows them how great their sins were, how heinous and provoking. When they had forsaken the worship of the true God, even moral honesty was lost among them: Among my people are found wicked men (Jer 5:26), some of the worst of men, and so much the worse they were for being found among God's people. 1. They were spiteful and malicious. Such are properly wicked men, men that delight in doing mischief. They were found (that is, caught) in the very act of their wickedness. As hunters or fowlers lay snares for their game, so did they lie in wait to catch men, and made a sport of it, and took as much pleasure in it as if they had been entrapping beasts or birds. They contrives ways of doing mischief to good people (whom they hated for their goodness), especially to those that faithfully reproved them (Isa 29:21), or to those that stood in the way of their preferment or whom they supposed to have affronted them or done them a diskindness, or to those whose estates they coveted; so Jezebel ensnared Naboth for his vineyard. Nay, they did mischief for mischief's sake. 2. They were false and treacherous (Jer 5:27): "As a cage, or coop, is full of birds, and of food for them to fatten them for the table, so are their houses full of deceit, of wealth obtained by fraudulent practices or of arts and methods of defrauding. All the business of their families is done with deceit; whoever deals with them, they will cheat him if they can, which is easily done by those who make no conscience of what they say and do. Herein they overpass the deed of the wicked, Jer 5:28. Those that act by deceit, with a colour of law and justice, do more mischief perhaps than those wicked men (Jer 5:26) that carry all before them by open force and violence; or they are worse than the heathen themselves, yea, the worst of them. And (would you think it?) they prosper in these wicked courses and therefore their hearts are hardened in them. They are greedy of the world, because they find it flows in upon them, and they stick not at any wickedness in pursuit of it, because they find that it is so far from hindering their prosperity that it furthers it: They have become great in the world; they have waxen rich, and thrive upon it. They have wherewithal to make provision for the flesh to fulfill all the lusts of it, to which they are very indulgent, so that they have waxen fat with living at ease and bathing themselves in all the delights of sense. They are sleek and smooth: The shine; they look fair and gay; every body admires them. And they pass by matters of evil (so some read the following words); they escape the evils which one would expect their sins should bring upon them; they are not in trouble as other men, much less as we might expect bad men," Psa 73:5, etc. 3. When they had grown great, and had got power in their hands, they did not do that good with it which they ought to have done: They judge not the cause, the cause of the fatherless, and the right of the needy. The fatherless are often needy, always need assistance and advice, and advantage is taken of their helpless condition to do them an injury. Who should succour them then but the great and rich? What have men wealth for but to do good with it? But these would take no cognizance of any such distressed cases: they had not so much sense of justice, or compassion for the injured; or, if they did concern themselves in the cause, it was not to do right, but to protect those that did wrong. And yet they prosper still; God layeth not folly to them. Certainly then the things of this world are not the best things, for often-times the worst men have the most of them; yet we are not to think that, because they prosper, God allows of their practices. No; though sentence against their evil works be not executed speedily, it will be executed. 4. There was a general corruption of all orders and degrees of men among them (Jer 5:30, Jer 5:31); A wonderful and horrible thing is committed in the land. The degeneracy of such a people, so privileged and advanced, was a wonderful thing, and to be viewed with amazement. How could they ever break through so many obligations? It was a horrible thing, a thing to be detested and the consequences of it dreaded. To frighten ourselves from sin, let us call it a horrible thing. What was the matter? In short, this: (1.) The leaders misled the people: The prophets prophesy falsely, counterfeit a commission from heaven when they are factors for hell. Religion is never more dangerously attacked than under colour and pretence of divine revelation. But why did not the priests, who had power in their hands for that purpose, restrain these false prophets? Alas! instead of doing that they made use of them as the tools of their ambition and tyranny: The priests bear rule by their means; they supported themselves in their grandeur and wealth, their laziness and luxury, their impositions and oppressions, by the help of the false prophets and their interest in the people. Thus they were in a combination against every thing that was good, and strengthened one another's hands in evil. (2.) The people were well enough pleased to be so misled: "They are my people," says God, "and should have stood up for me, and borne their testimony against the wickedness of their priests and prophets; but they love to have it so." If the priests and prophets will let them alone in their sins, they will give them no disturbance in theirs. They love to be ridden with a loose rein, and like those rulers very well that will not restrain their lusts and those teachers that will not reprove them.

III. He shows them how fatal the consequences of this would certainly be. Let them consider,

1.What the reckoning would be for their wickedness (Jer 5:29): Shall not I visit for these things? as before, Jer 5:9. Sometimes mercy rejoices against judgment: How shall I give thee up, Ephraim? Here, judgment is reasoning against mercy: Shall I not visit? We are sure that Infinite Wisdom knows how to accommodate the matter between them. The manner of expression is very emphatic, and denotes, (1.) The certainty and necessity of God's judgments: Shall not my soul be avenged? Yes, without doubt, vengeance will come, it must come, if the sinner repent not. (2.) The justice and equity of God's judgments; he appeals to the sinner's own conscience, Do not those deserve to be punished that have been guilty of such abominations? Shall he not be avenged on such a nation, such a wicked provoking nation as this?

2.What the direct tendency of their wickedness was: What will you do in the end thereof? That is, (1.) "What a pitch of wickedness will you come to at last! What will you do? What will you not do that is base and wicked. What will this grow to? You will certainly grow worse and worse, till you have filled up the measure of your iniquity." (2.) "What a pit of destruction will you come to at last! When things are brought to such a pass as this, nothing can be expected from you but a deluge of sin, so nothing can be expected from God but a deluge of wrath; and what will you do when that shall come?" Note, Those that walk in bad ways would do well to consider the tendency of them both to greater sin and utter ruin. An end will come; the end of a wicked life will come, when it will be all called over again, and without doubt will be bitterness in the latter end.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 25–31. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 30, 31.) Astonishment and wonders were done on the earth. The prophets were prophesying falsehood (or wickedness) and the priests were applauding with their hands. And my people loved such things. What then will you do in the end? As it was said before: Shall I go to the nobles and speak to them? Perhaps they knew the way of the Lord, but behold, they have broken the yoke and burst the bonds. Now he describes who the nobles are, namely the prophets and priests: some of whom prophesy future events, and others decree what must be done according to the law. And behold, he said, when they, the false prophets, prophesied falsehood, the priests applauded with their hands. And in order to show that even the people are not without guilt, being led astray by such things, it is written: And my people loved such things: once mine; but after they loved such things, they ceased to be mine. So what will they do when the last time of judgment comes, or the necessity of captivity? Hence the astonishment and marvels, that neither among the rulers nor among the people was there found anyone who understood what is right.
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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