Jérémie 23

Louis Segond 1910 (LSG) · Français

1 Malheur aux pasteurs qui détruisent et dispersent Le troupeau de mon pâturage ! dit l’Éternel. 2 C’est pourquoi ainsi parle l’Éternel, le Dieu d’Israël, Sur les pasteurs qui paissent mon peuple : Vous avez dispersé mes brebis, vous les avez chassées, Vous n’en avez pas pris soin ; Voici, je vous châtierai à cause de la méchanceté de vos actions, Dit l’Éternel. 3 Et je rassemblerai le reste de mes brebis De tous les pays où je les ai chassées ; Je les ramènerai dans leur pâturage ; Elles seront fécondes et multiplieront. 4 J’établirai sur elles des pasteurs qui les paîtront ; Elles n’auront plus de crainte, plus de terreur, Et il n’en manquera aucune, dit l’Éternel. 5 Voici, les jours viennent, dit l’Éternel, Où je susciterai à David un germe juste ; Il régnera en roi et prospérera, Il pratiquera la justice et l’équité dans le pays. 6 En son temps, Juda sera sauvé, Israël aura la sécurité dans sa demeure ; Et voici le nom dont on l’appellera : L’Éternel notre justice. 7 C’est pourquoi voici, les jours viennent, dit l’Éternel, Où l’on ne dira plus : L’Éternel est vivant, Lui qui a fait monter du pays d’Égypte les enfants d’Israël ! 8 Mais on dira : L’Éternel est vivant, Lui qui a fait monter et qui a ramené La postérité de la maison d’Israël du pays du septentrion Et de tous les pays où je les avais chassés ! Et ils habiteront dans leur pays. 9 Sur les prophètes. Mon cœur est brisé au dedans de moi, Tous mes os tremblent ; Je suis comme un homme ivre, Comme un homme pris de vin, À cause de l’Éternel et à cause de ses paroles saintes. 10 Car le pays est rempli d’adultères ; Le pays est en deuil à cause de la malédiction ; Les plaines du désert sont desséchées. Ils courent au mal, Ils n’ont de la force que pour l’iniquité. 11 Prophètes et  sacrificateurs sont corrompus ; Même dans ma maison j’ai trouvé leur méchanceté, Dit l’Éternel. 12 C’est pourquoi leur chemin sera glissant et ténébreux, Ils seront poussés et ils tomberont ; Car je ferai venir sur eux le malheur, L’année où je les châtierai, dit l’Éternel. 13 Dans les prophètes de Samarie j’ai vu de l’extravagance ; Ils ont prophétisé par Baal, Ils ont égaré mon peuple d’Israël. 14 Mais dans les prophètes de Jérusalem j’ai vu des choses horribles ; Ils sont adultères, ils marchent dans le mensonge ; Ils fortifient les mains des méchants, Afin qu’aucun ne revienne de sa méchanceté ; Ils sont tous à mes yeux comme Sodome, Et les habitants de Jérusalem comme Gomorrhe. 15 C’est pourquoi ainsi parle l’Éternel des armées sur les prophètes : Voici, je vais les nourrir d’absinthe, Et je leur ferai boire des eaux empoisonnées ; Car c’est par les prophètes de Jérusalem Que l’impiété s’est répandue dans tout le pays. 16 Ainsi parle l’Éternel des armées : N’écoutez pas les paroles des prophètes qui vous prophétisent ! Ils vous entraînent à des choses de néant ; Ils disent les visions de leur cœur, Et non ce qui vient de la bouche de l’Éternel. 17 Ils disent à ceux qui me méprisent  : L’Éternel a dit : Vous aurez la paix ; Et ils disent à tous ceux qui suivent les penchants de leur cœur : Il ne vous arrivera aucun mal. 18 Qui donc a assisté au conseil de l’Éternel Pour voir, pour écouter sa parole ? Qui a prêté l’oreille à sa parole, qui l’a entendue ? 19 Voici, la tempête de l’Éternel, la fureur éclate, L’orage se précipite, Il fond sur la tête des méchants. 20 La colère de l’Éternel ne se calmera pas, Jusqu’à ce qu’il ait accompli, exécuté les desseins de son cœur. Vous le comprendrez dans la suite des temps. 21 Je n’ai point envoyé ces prophètes, et ils ont couru ; Je ne leur ai point parlé, et ils ont prophétisé. 22 S’ils avaient assisté à mon conseil, Ils auraient dû faire entendre mes paroles à mon peuple, Et les faire revenir de leur mauvaise voie, De la méchanceté de leurs actions. 23 Ne suis-je un Dieu que de près, dit l’Éternel, Et ne suis-je pas aussi un Dieu de loin ? 24 Quelqu’un se tiendra-t-il dans un lieu caché, Sans que je le voie ? dit l’Éternel. Ne remplis-je pas, moi, les cieux et la terre ? dit l’Éternel. 25 J’ai entendu ce que disent les prophètes Qui prophétisent en mon nom le mensonge, disant : J’ai eu un songe ! j’ai eu un songe ! 26 Jusques à quand ces prophètes veulent-ils prophétiser le mensonge, Prophétiser la tromperie de leur cœur ? 27 Ils pensent faire oublier mon nom à mon peuple Par les songes que chacun d’eux raconte à son prochain, Comme leurs pères ont oublié mon nom pour Baal. 28 Que le prophète qui a eu un songe raconte ce songe, Et que celui qui a entendu ma parole rapporte fidèlement ma parole. Pourquoi mêler la paille au froment ? dit l’Éternel. 29 Ma parole n’est-elle pas comme un feu, dit l’Éternel, Et comme un marteau qui brise le roc ? 30 C’est pourquoi voici, dit l’Éternel, j’en veux aux prophètes Qui se dérobent mes paroles l’un à l’autre. 31 Voici, dit l’Éternel, j’en veux aux prophètes Qui prennent leur propre parole et la donnent pour ma parole. 32 Voici, dit l’Éternel, j’en veux à ceux qui prophétisent des songes faux, Qui les racontent, et qui égarent mon peuple Par leurs mensonges et par leur témérité ; Je ne les ai point envoyés, je ne leur ai point donné d’ordre, Et ils ne sont d’aucune utilité à ce peuple, dit l’Éternel. 33 Si ce peuple, ou un prophète, ou un sacrificateur te demande : Quelle est la menace de l’Éternel ? Tu leur diras quelle est cette menace : Je vous rejetterai, dit l’Éternel. 34 Et le prophète, le sacrificateur, ou celui du peuple Qui dira : Menace de l’Éternel, Je le châtierai, lui et sa maison. 35 Vous direz, chacun à son prochain, chacun à son frère : Qu’a répondu l’Éternel ? Qu’a dit l’Éternel ? 36 Mais vous ne direz plus : Menace de l’Éternel ! Car la parole de chacun sera pour lui une menace ; Vous tordez les paroles du Dieu vivant, De l’Éternel des armées, notre Dieu. 37 Tu diras au prophète : Que t’a répondu l’Éternel ? Qu’a dit l’Éternel ? 38 Et si vous dites encore : Menace de l’Éternel ! Alors ainsi parle l’Éternel : Parce que vous dites ce mot : Menace de l’Éternel ! Quoique j’aie envoyé vers vous pour dire : Vous ne direz pas : Menace de l’Éternel ! 39 À cause de cela voici, je vous oublierai, Et je vous rejetterai, vous et la ville Que j’avais donnée à vous et à vos pères, Je vous rejetterai loin de ma face ; 40 Je mettrai sur vous un opprobre éternel Et une honte éternelle, Qui ne s’oublieront pas.

Ce commentaire est en anglais, tel qu’il a été publié. Le texte biblique ci-dessus n’est pas modifié.

Commentaire — pas le texte biblique

Jérémie 23:1

Jr 23:1-40. The Wicked Rulers to Be Superseded by the King, Who Should Reign over the Again United Peoples, Israel and Judah.

This forms the epilogue to the denunciations of the four kings, in Jr 21:1-22:30.

1. pastors--Shallum, Jehoiakim, Jeconiah, and Zedekiah (Eze 34:2).

Jérémie 23:2

2. Ye have not ... visited them ... I will visit upon you--just retribution. Play upon the double sense of "visit." "Visit upon," namely, in wrath (Ex 32:34).

Jérémie 23:3-4

3-4. Restoration of Judah from Babylon foretold in language which in its fulness can only apply to the final restoration of both "Judah" and "Israel" (compare Jr 23:6); also "out of all countries," in this verse and Jr 23:8; also, "neither shall they be lacking," that is, none shall be missing or detached from the rest: a prophecy never yet fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Mal 3:16, 17; Joh 10:28; 17:12). As to the literal Israel also, see Jr 32:37; Is 54:13; 60:21; Eze 34:11-16.

shepherds ... shall feed them--(Jr 3:15; Eze 34:23-31). Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah.

Jérémie 23:5

5. As Messianic prophecy extended over many years in which many political changes took place in harmony with these, it displayed its riches by a variety more effective than if it had been manifested all at once. As the moral condition of the Jews required in each instance, so Messiah was exhibited in a corresponding phase, thus becoming more and more the soul of the nation's life: so that He is represented as the antitypical Israel (Is 49:3).

unto David--Hengstenberg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (De 18:18; Psa 110:4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Is 11:1 with the then poor and unknown "Jesse."

righteous Branch--"the Branch of righteousness" (Jr 33:15); "The Branch" simply (Zec 3:8; 6:12); "The Branch of the Lord" (Is 4:2).

prosper--the very term applied to Messiah's undertaking (Is 52:13, Margin; Is 53:10). Righteousness or justice is the characteristic of Messiah elsewhere, too, in connection with our salvation or justification (Is 53:11; Da 9:24; Zec 9:9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (1Co 1:30), so that we become "the righteousness of God in Him" (Ro 10:3, 4; 2Co 5:19-21; Php 3:9).

execute judgment and justice in the earth--(Psa 72:2; Is 9:7; 32:1, 18). Not merely a spiritual reign in the sense in which He is "our righteousness," but a righteous reign "in the earth" (Jr 3:17, 18). In some passages He is said to come to judge, in others to reign. In Mt 25:34, He is called "the King." Psa 9:7 unites them. Compare Da 7:22, 26, 27.

Jérémie 23:6

6. Judah ... Israel ... dwell safely--Compare Jr 33:16, where "Jerusalem" is substituted for "Israel" here. Only Judah, and that only in part, has as yet returned. So far are the Jews from having enjoyed, as yet, the temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eighteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jr 32:37; De 33:28; Is 54:1-17; 60:1-22; 65:17-25; Zec 14:11).

shall be called, the Lord--that is, shall be (Is 9:6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Ge 22:14; Ex 17:15), yet when applied to Messiah it must express His Godhead manifested in justifying power towards us (1Ti 3:16).

our--marks His manhood, which is also implied in His being a Branch raised unto David, whence His human title, "Son of David" (compare Mt 22:42-45).

Righteousness--marks His Godhead, for God alone can justify the ungodly (compare Ro 4:5; Is 45:17, 24, 25).

Jérémie 23:7-8

7-8. Repeated from Jr 16:14, 15. The prophet said the same things often, in order that his sayings might make the more impression. The same promise as in Jr 23:3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Is 11:11; Joe 3:6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest.

Jérémie 23:9

9. because of the prophets--so the Masorites and Targum. But Vulgate, Septuagint, &c., make this the inscription of the prophecy, Concerning the Prophets: as in Jr 46:2; 48:1; 49:1. Jeremiah expresses his horror at the so-called "prophets" not warning the people, though iniquity so fearfully abounded, soon to be followed by awful judgments.

bones shake--(Ha 3:16).

drunken--God's judgments are represented as stupefying like wine. The effects of the Holy Spirit also are compared to those of wine (Ac 2:17). In both cases ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, &c. (Lu 1:15). It was necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine.

because of ... words of ... holiness--because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.

Jérémie 23:10

10. adulterers--spiritual, that is, forsakers of God, Israel's true Husband (Is 54:5) for idols, at the instigation of the false "prophets" (Jr 23:9, 15). Literal adultery and fornication, the usual concomitants of idolatry, are also meant.

swearing--Maurer, &c., translate, "Because of the curse (of God on it), the land mourneth" (De 27:15-26; 28:15-68; Is 24:6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (2Ki 22:11, &c.). But Ho 4:2, 3, favors English Version (compare Jr 12:4). A drought was sent by God on the pastures ("pleasant places," oases) in the desert, on account of the "profaneness" of the priests, prophets, and people (Jr 23:11).

course ... evil--They (both prophets and people) rush into wickedness (Jr 23:21; Is 59:7).

force ... not right--Their powers are used not on the side of rectitude, but on that of falsehood.

Jérémie 23:12

12. slippery ways in ... darkness--Their "way" is their false doctrine which proves fatal to them (Jr 13:16; Psa 35:6; Pr 4:19).

I will bring evil ... visitation--still more calamities than those already inflicted. See on Jr 11:23; "visitation," namely, in wrath.

Jérémie 23:13

13. folly--literally, "insipidity," "unsavouriness" (Job 6:6), not having the salt of godliness (Col 4:6).

in Baal--in the name of Baal; in connection with his worship (see Jr 2:8).

caused ... to err--(Is 9:16).

Jérémie 23:14

14. "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry.

strengthen ... hands of evildoers--(Eze 13:22).

as Sodom--(De 32:32; Is 1:10).

Jérémie 23:16

16. make you vain--They seduce you to vanity, that is, idolatry, which will prove a vain trust to you (Jr 2:5; 2Ki 17:15; Jon 2:8), [Gesenius]. Rather, "they delude you with vain promises of security" (Jr 23:17; compare Psa 62:10) [Maurer].

of their own heart--of their own invention (Jr 23:21; Jr 14:14).

Jérémie 23:17

17. say still--Hebrew, "say in saying," that is, say incessantly.

peace--(Jr 6:14; Eze 13:10; Zec 10:2).

imagination--Hebrew, "obstinacy."

no evil--(Mi 3:11).

Jérémie 23:18

18. A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Jr 23:22; Job 15:8). The spiritual man alone has the privilege (Ge 18:17; Psa 25:14; Am 3:7; Joh 15:15; 1Co 2:16).

Jérémie 23:19

19. So far from all prosperity awaiting the people as the false prophets say (Jr 23:17), wrath is in store for them.

grievous--literally, "eddying," whirling itself about, a tornado. In Jr 30:23, "continuing" is substituted for "grievous."

fall grievously--it shall be hurled on.

Jérémie 23:20

20. in ... latter days--that is, "the year of their visitation" (Jr 23:12). Primarily the meaning is: the Jews will not "consider" now God's warnings (De 32:29); but when the prophecies shall be fulfilled in their Babylonish exile, they will consider and see, by bitter experience, their sinful folly. The ultimate scope of the prophecy is: the Jews, in their final dispersion, shall at last "consider" their sin and turn to Messiah "perfectly" (Ho 3:5; Zec 12:5, 10-14; Lu 13:35).

Jérémie 23:21

21. sent ... spoken--"sent" refers to the primary call: "spoken" to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor's office [Calvin].

Jérémie 23:22

22. stood in ... counsel--(Jr 23:18).

they should have turned them from their evil way--They would have given such counsels to the people as would have turned them from their sins (Jr 25:5; Is 55:11), and so would have averted punishment. Their not teaching the law in which God's counsel is set forth proves they are not His prophets, though they boast of being so (Mt 7:15-20).

Jérémie 23:23

23. Let not the false prophets fancy that their devices (Jr 23:25) are unknown to Me. Are ye so ignorant as to suppose that I can only see things near Me, namely, things in heaven, and not earthly things as being too remote?

Jérémie 23:24

24. (Psa 139:7, &c.; Am 9:2, 3).

fill heaven and earth--with My omniscience, providence, power, and essential being (1Ki 8:27).

Jérémie 23:25

25. dreamed--I have received a prophetic communication by dream (Nu 12:6; De 13:1, &c. Joe 2:28).

Jérémie 23:26

26. prophets--a different Hebrew form from the usual one, "prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer is given in Jr 23:29-34.

Jérémie 23:27

27. They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.

fathers ... for Baal--(Jud 3:7; 8:33, 34).

Jérémie 23:28

28. God answers the objection which might be stated, "What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaff: do not reject the wheat because of the chaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, Me and My law (Jr 23:27).

that hath a dream--that pretends to have a divine communication by dream, let him tell it "faithfully," that it may be compared with "my word" (2Co 4:2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (Psa 1:4; Ho 13:3).

Jérémie 23:29

29. As the "fire" consumes the "chaff," [Jr 23:28], so "My word" will consume the false prophets (Mt 3:12; He 4:12). "My word" which is "wheat" [Jr 23:28], that is, food to the true prophet and his hearers, is a consuming "fire," and a crushing "hammer" (Mt 21:44) to false prophets and their followers (2Co 2:16). The Word of the false prophets may be known by its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (Jr 20:9). The "hammer" symbolizes destructive power (Jr 50:23; Na 2:1, Margin).

Jérémie 23:30

30. steal my words--a twofold plagiarism; one steals from the other, and all steal words from Jehovah's true prophets, but misapply them (see Jr 28:2; Joh 10:1; Re 22:19).

Jérémie 23:31

31. use--rather, "take" their tongue: a second class (compare Jr 23:30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say, He (Jehovah) saith: they bungle in the very formula instead of the usual "Jehovah saith," being only able to say "(He) saith."

Jérémie 23:32

32. Third class: inventors of lies: the climax, and worst of the three.

lightness--wanton inventions (Zep 3:4).

not profit--that is, greatly injure.

Jérémie 23:33

33. What is the burden--play on the double sense of the Hebrew: an oracle and a burden. They scoffingly ask, Has he got any new burden (burdensome oracle: for all his prophecies are disasters) to announce (Mal 1:1)? Jeremiah indignantly repeats their own question, Do you ask, What burden? This, then, it is, "I will forsake you." My word is burdensome in your eyes, and you long to be rid if it. You shall get your wish. There will be no more prophecy: I will forsake you, and that will be a far worse "burden" to you.

Jérémie 23:34

34. The burden--Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.

Jérémie 23:35

35. The result of My judgments shall be, ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a divine response or word. "What hath the Lord answered?"

Jérémie 23:36

36. every man's word ... his burden--As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word.

living God--not lifeless as their dumb idols, ever living so as to be able to punish.

Jérémie 23:39

39. I will ... forget you--just retribution for their forgetting Him (Ho 4:6). But God cannot possibly forget His children (Is 49:15). Rather for "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mocking term for God's messages) and cast you off." God makes their wicked language fall on their own head [Calvin]. Compare Jr 23:36: "every man's word shall be his burden."

Jérémie 23:40

40. not be forgotten--If we translate Jr 23:39 as English Version, the antithesis is, though I forget you, your shame shall not be forgotten.

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