GOD'S WORD® Translation (©1995)
I will certainly forget you. I will throw you out of my presence and out of the city that I gave you and your ancestors.

King James Bible
Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence:

Douay-Rheims Bible
Therefore behold I will take you away carrying you, and will forsake you, and the city which I gave to you, and to your fathers, out of my presence.

Darby Bible Translation
therefore behold, I will utterly forget you, and I will cast you off, far from my face, and the city that I gave to you and to your fathers.

English Revised Version
therefore, behold, I will utterly forget you, and I will cast you off, and the city that I gave unto you and to your fathers, away from my presence:

Webster's Bible Translation
Therefore behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave to you and your fathers, and cast you out of my presence:

World English Bible
therefore, behold, I will utterly forget you, and I will cast you off, and the city that I gave to you and to your fathers, away from my presence:

Young's Literal Translation
Therefore, lo, I -- I have taken you utterly away, And I have sent you out, And the city that I gave to you, And to your fathers, from before My face,

Cross References

Genesis 4:16 Then Cain went out from the presence of the LORD, and settled in the land of Nod, east of Eden.

Jeremiah 7:14 therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh.

Jeremiah 7:15 "I will cast you out of My sight, as I have cast out all your brothers, all the offspring of Ephraim.

Jeremiah 12:7 "I have forsaken My house, I have abandoned My inheritance; I have given the beloved of My soul Into the hand of her enemies.

Jeremiah 23:33 "Now when this people or the prophet or a priest asks you saying, 'What is the oracle of the LORD?' then you shall say to them, 'What oracle?' The LORD declares, 'I will abandon you.'

Jeremiah 23:38 "For if you say, 'The oracle of the LORD!' surely thus says the LORD, 'Because you said this word, "The oracle of the LORD!" I have also sent to you, saying, "You shall not say, 'The oracle of the LORD!'"'

Ezekiel 8:18 "Therefore, I indeed will deal in wrath. My eye will have no pity nor will I spare; and though they cry in My ears with a loud voice, yet I will not listen to them."

Commentary

Matthew Henry's Whole Bible Commentary

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? v. 33 and v. 34. They say, The burden of the Lord, v. 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 (Zec. 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 (ch. 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 (v. 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 (v. 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, v. 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, v. 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, v. 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 v. 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, Ps. 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? v. 33. This is the burden that shall be laid and bound upon them (v. 39, 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.

Calvin's Commentary

38. But since ye say, The burden of the LORD; therefore thus saith the LORD, Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD;

38. Quod si onus Jehovae dixeritis, propterea sic dicit Jehovah, Ne dicatis hoc verbum (hoc est, ne proferatis hunc sermonem) onus Jehovae; et misi ad vos (sed debet resolvi oratio, quum miserium ad vos,) et ne dicatis, onus Jehovae:

39. Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence:

39. Propterea ecce ego et tollam vos tollendo (vel, obliviscar vestri obliviscendo, ut alii vertunt; tertia est sententia, obliviscar vestri, ut tollam, vel, ad tollendum,) et evellam vos (vel, projiciam, melius; alii vertunt, relinquam, male,) et urbem hanc, quam dedi vobis et patribus vestris, a facie mea.

Here the Prophet confirms what he had said, for God might have seemed to be too indignant, having been so grievously offended at one short expression. The Jews had borrowed from the prophets themselves, when they called prophecies burdens, as we have already said, and as we find in many places. Now as the lubricity of language is great, though the Jews might have done wrong as to one word, it might yet have appeared an insufficient reason for the punishment which God threatened to inflict. But the Prophet here shews that God was justly angry with them, for he had sent to them, and often warned them not to use this form of speaking, which was a manifest evidence of their impiety. As then they had thus disregarded God and his warnings, was it an excusable mistake? In short, Jeremiah shews that they had not erred inconsiderately, as it often happens as to those who speak rashly and thoughtlessly, but that this perverted way of speaking proceeded from determined wickedness, from a wish to affix some mark of disgrace to God's word; and thus they acted in disdain towards God himself. This then is the import of the words.

If ye shall say, even when I warn you not to speak in this manner; if then ye persevere in this obstinacy, Behold I, etc.; God here declares that he would take vengeance. As to this sentence, most interpreters derive the verb from nsh, nushe, making h, he, the final letter; but I doubt the correctness of this; yet if this explanation be adopted, we must still hold that the Prophet alludes to the verb, to take away, which immediately follows. But I am disposed to take another view, that God would by removing remove them. It must be noticed that the word ms', mesha, which has often been mentioned, comes from the same root; ms', mesha, a burden, is derived from ns', nusha, to remove or take away. As therefore this proverb was commonly used, that prophetic doctrine ever brought some burden and trouble, God answers, "I will take you away;" that is, "ye shall find by experience how grievous and burdensome your wickedness is to me, it shall rebound on your heads; ye have burdened and treated with indignity my word, and I will treat you with indignity," but in what manner? I will take you away even by taking you away. If any one approves more of the sense of forgetting, let him follow his own judgment; but that explanation appears to me unmeaning, "I will forget you," except ns', nusha, be taken in the second place as signifying to take away. "I will forget you, that I may take you away." [120]

He adds, And I will pluck you up; which some render, "I will forsake you," but they seem not to understand what the Prophet intended; for he declares something more grievous and more dreadful than before, when he says, I will pluck you up; and yet this sense does not satisfy me. The verb nts, nuthash, means to extend, and metaphorically to cast far off; and casting off or away seems to suit the passage best. God then would not only remove or take away the Jews from their own place, but would also cast them far off into distant countries. He thus denounces on them an exile, by which they were to be driven as it were into another world. For had they dwelt in the neighborhood, it would have been more tolerable to them, but as they were to be driven away, as by a violent storm to the farthest and remotest regions, it was much more grievous.

He afterwards says, And the city also which I gave to you and to your fathers The verbs, to cast away and to pluck up, do not well suit stones; but as to the sense, it may rightly be said that God would take away the city with its inhabitants, as though they were driven away by the wind. And this was added designedly, for the Jews relying on this promise, "This is my rest for ever, here will I dwell," thought it impossible that the sanctuary of God would ever be destroyed. As then this vain confidence deceived them, that the city which God had chosen as his habitation would stand always, the Prophet expressly adds that the city itself would perish.

And it is also added, that it was given to them and their fathers He anticipates all objections, and shakes off from the Jews the vain hope by which they were inebriated, even that the city was given perpetually to them, and that God resided there to defend them; "This donation," he says, "will not keep you nor the city itself from destruction." He adds, From my presence; for it was customary for them to pretend God's name, when they sought to harden their hearts against the threatenings of the prophets; but God here answers them and says, from my presence; as though he had said, "In vain do ye harbor the thought respecting the perpetuity of the city and the Temple; for this depends on my will and good pleasure. As ye then stand or fall as it seems right to me, I now declare that ye shall be ejected and wholly removed from my presence." It follows, --

Footnotes:

[120] The variety in the Versions as to this clause, and the different constructions given of it by expositors, seem to intimate some derangement in the text, and the text itself as it now exists, (and there are no different readings,) is not according to the Hebrew idiom; for hnny, "behold me," is commonly, if not uniformly, followed by a participle and then by a verb, preceded by v conversive in the past tense. See Jeremiah 9:7; Jeremiah 10:18; Jeremiah 16:16. This is not the case here. Besides, when a verb, and the same verb as a gerund are put together, which is no uncommon thing, the gerund in general, if not always, precedes the verb; not so here, if we take nsyty, as most do, to be from ns'. These anomalies are evident in the text as it now stands. Suppose the misplacing of one word, and put ns' after hnny, and the sentence will be perfectly grammatical, and the version would be as follows, -- Therefore, behold, I will carry off and let you go; Yea, I will dismiss you and the city, Which I gave to you and to your fathers, From my presence. Alluding to burden, he says that he would carry them off as one carries a burden, and then let them go, or throw them down: the verb nsh means to loosen, to disengage one's self from a thing, to remit, to let go. Then nms has a similar meaning, to set loose, to relax, to set free, to dismiss, to cast off; which intimates that he would not suffer them to continue as it were in his presence. It is the same verb as in Jeremiah 23:33 -- Ed

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Justification
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Its Instrument
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