Jeremiah 23:33

And when this people, or a prophet, or a priest, shall ask thee,.... Any of the people, who were grown very profane; or any of the false prophets, who encouraged them in their irreligion and impiety;

And when this people, or the prophet, or a priest, shall ask thee, saying, What is the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.

The true prophets, to let the people know how little pleasing it was to them to be the messengers of God’ s threatenings, to denounce his judgments, usually thus began their prophecies of that nature, calling them the burden of the Lord, as may be seen, 15:1 22:1 . The profane people, and false prophets, and corrupt priests, not loving to hear their doom, would ordinarily mock at the true prophets; and in derision ask them what was the burden of the Lord? what in news they had for them next? God bids the prophet tell them that God would forsake them, either as to the Spirit of prophecy, they should have no more prophets, or (which is more probable) as to his special providence, by which he had watched over, protected, and hitherto defended them; a burden heavy enough, .

Jeremiah 23:33 And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD? thou shalt then say unto them, What burden? I will even forsake you, saith the LORD.Ver. 33. What is the burden of the Lord?] Ironicum interrogandi genus: thus they profanely asked by way of scoff or despite, such as he will drive down their throats again, plaguing them for their profane malignity. Then shalt thou say, What burden?] q.d., I will burden you to some purpose, since ye profanely count and call my Word a burden. You shall suddenly have your back burden of plagues and miseries for the contempt of it. I will even forsake you.] And then woe be unto you, you shall be eased of these burdens and of me together; and that you will find misery enough. See Jeremiah 12:7. Learn therefore to speak holily and honourably of God’ s Word, lest thou hear this word of his, Thou shalt never enter into my rest.

(33) The burden of the Lord.—The English expresses the literal meaning of the word, “something lifted up, or borne.” It passed, however, as the English equivalent has done, through many shades of meaning, and became, in the language of the prophets, one of the received terms for a solemn, emphatic utterance. In 1 Chronicles 15:22; 1 Chronicles 15:27 it is applied to the chanted music of the Temple. Isaiah had brought it into use (see Note on Isaiah 13:1), and employs it twelve times as the title of special prophecies. Jeremiah never uses it of his own messages, probably, as this verse indicates, because it had become a favourite formula with the false prophets. This seems a more rational view than that which assumes that the false prophets applied the words in mockery to his utterances as being “burdens” in the ordinary sense of the word, oppressive and intolerable. What burden?—The false prophets had come, not without a supercilious scorn, asking, with affected grandeur, what burden, what oracle Jeremiah had from Jehovah. He repeats their question with a deeper scorn, and tells them that for them the “burden” tells of exile and shame. A different division of the words of the prophet’s answer (which presents some exceptional grammatical difficulties) gives a rendering adopted by the LXX. and Vulgate, “Ye are the burden”—i.e., it is about you and for you. I will even forsake you.—Better, I will cast you off, with a play upon the literal sense of the word “burden.” They have made themselves too grievous to be borne. Jehovah will disburden Himself of them.

Verse 33. What is the burden of the Lord?] The word משא massa, here used, signifies burden, oracle, prophetic discourse; and is used by almost every prophet. But the persons in the text appear to have been mockers. "Where is this burden of the Lord?"-"What is the burden now?" To this insolent question the prophet answers in the following verses. I will even forsake you] I will punish the prophet, the priest and the people, that speak thus, Jeremiah 23:34. Here are burdens.

Jeremiah 23:9-40. Condemnation of the prophets Following on the prophecies relating to successive kings of Judah, we have a section dealing with the iniquities of a class who also grievously misled the nation. The passage doubtless contains much that is genuine, but, from the diffuseness of style, especially in the latter part, it may be safely inferred that additional matter has been inserted. Commentators, however, are by no means agreed as to the amount of the latter. Du. omits all after Jeremiah 23:15, Co. nearly all after Jeremiah 23:24, Gi. Jeremiah 23:30-40, while the last-named also rejects Jeremiah 23:18-21. Jeremiah 23:9-17 and again 23–29 are in Ḳ ?inah rhythm. Elsewhere metre is for the most part irregular or absent. The collection of utterances, so far as genuine, may have probably belonged to the last part of Zedekiah’s reign. The section may be thus subdivided. (i) Jeremiah 23:9-15. Jeremiah is undone and nerveless because of the Lord’s message to a land whose profligacy has brought on it a curse. The Temple itself is polluted by the iniquities of prophets and priests. They shall be as men driven in the dark along slippery ways till they fall. The prophets of Samaria led the people astray by alleged prophecies of their false deity, while the prophets of Jerusalem shock Jehovah still more by immorality, lying, and the encouragement of others in permanent evil-doing. They have reached the infamy of the cities of the plain. They have infected all the land; therefore shall wormwood and gall be their food. (ii) Jeremiah 23:16-18. It is from the prophets’ own imaginations and not from Jehovah that their pleasing promises of immunity from evil come. Who is there who has visited His heavenly abode, there to learn His purposes? (iii) Jeremiah 23:19-20. Jehovah’s wrath shall break, like a storm, on the head of the wicked, and shall not be recalled till His purpose is fully achieved. (iv) Jeremiah 23:21-24. Those prophets were not commissioned nor inspired by the Lord; else they would have delivered His rebuke of the people’s sins. He is omnipresent. They cannot escape His observation. (v) Jeremiah 23:25-29. How long shall they adduce dreams, dreams forsooth, in support of their lying predictions, making the real character of Jehovah to be forgotten by the people, even as their fathers thought of Him as though He were no better than one of the Baals? Let the dream be told, and let Jehovah’s message be told as well; but let the utterances which embody the two be sharply distinguished, as stubble from wheat. Jehovah’s word is as fire, and as a hammer which breaketh the rocks. (vi) Jeremiah 23:30-32. He is against the prophets who steal their announcements from the true prophets, and with ready tongue claim that they are from Him, who lead His people astray with delusive dreams and claims to Divine authority. They have not His commission, and so are without value. (vii) Jeremiah 23:33-40.

Burden - Here a prophecy, either (1) as being something weighty: or (2) a something said aloud. Isaiah brought the word into general use: Jeremiah never used it, though his predictions were all of impending evil.

33. Burden of the Lord — This phrase occurs many times in the titles of Isaiah’s prophecies, and in the prophecies of Nahum, Habakkuk, Zechariah, and Malachi.