For I have not sent them, said the LORD, yet they prophesy a lie in my name; that I might drive you out, and that you might perish, you, and the prophets that prophesy to you.
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EXPOSITORY (ENGLISH BIBLE)Jeremiah 23:21; yet they prophesy a lie in my name; to deliver out a lie was a very wicked thing, sinful in them, and fatal to others; but to make use of the name of the Lord, and cover it with that, and back it with his authority, was much more wicked and abominable:
that I might drive you out, and that ye might perish; being driven out of their own land, perish in another; which, though the false prophets did not intend by their prophesying, yet such would be, and was, the issue of it:
ye, and the prophets that prophesy unto you; for it would end in the ruin and destruction of them both; both of the false prophets, as the Targum here again calls them, and those that listened to their prophecies; both would fall into the same ditch.For I have not sent them, saith the LORD, yet they prophesy a lie in my name; that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you.
EXEGETICAL (ORIGINAL LANGUAGES)Jeremiah 23:25); and other persons, too, might have dreams, and could give them out as significant. Cf. Jeremiah 29:8, where dreams are expressly distinguished from the discourse of the prophets and soothsayers. Whether the reckoning of five kinds of heathen prophecy has anything to do with the naming of five kings (Hitz.), appears to us to be questionable; but it is certain that Jeremiah does not design to specify five different, i.e., distinct and separate, kinds of heathen divination. For there was in reality no such distinction. Heathen prophecy was closely allied with sorcery ad soothsaying; cf. Deuteronomy 18:9., and Oehler on the Relation of Old Testament Prophecy to Heathen Divination (Tb. 1861). The enumeration of the multifarious means and methods for forecasting the future is designed to show the multitude of delusive schemes for supplying the lack of true and real divine inspiration. כּשּׁפים, equivalent to מכשּׁפים , the same which in Deuteronomy 18:10 is used along with מעונן. The explanation of the last-mentioned word is disputed. Some take it from ענן, cloud equals cloud-maker or storm-raiser; others from עין, eye equals fascinator, the idea being that of bewitching with the evil eye; see on Leviticus 19:26. The use of the word along with מנחשׁ וּמכשּׁף, Deuteronomy 18:10, favours the latter rendering, whereas no passage in which the word is used in the Old Testament supports the sig. storm-raiser. "That I should remove you," as is shown by the continuation of the infinitive by והדּחתּי. The false prophets delude the people, inducing them to rise in rebellion against Nebuchadnezzar, contrary to God's will, and thus simply bringing about their expulsion from their land, i.e., removal into banishment. למען shows, as frequently, that the inevitable consequence of these persons' proceedings is designed by them.
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