Jeremiah 23:16 is introduced by the messenger formula (
תוֹא ָׁב ְצ ה ָׁוה ְי ר ַמ ָׁא־הֹכ
),25introducing the new section. In the discussion in 3.2.4.7 the point was argued that the title
תוֹא ָׁב ְצ
which expands the messenger formula could be related to the Jerusalem cultic context and the Jerusalem theology. If the relation with the Jerusalem cult is accepted, then it would explain the use ofתוֹא ָׁב ְצ ה ָׁוה ְי ר ַמ ָׁא־הֹכ
and not onlyה ָׁוה ְי ר ַמ ָׁא־הֹכ
. Besides that fact that the extended form of the messenger formula is characteristic in the book of Jeremiah, it seems fitting here in the context of 23:16-22 where the issue of the royal-Zion theology is of concern.The messenger formula is then followed by a command from Yahweh to the people not to listen26 to the words of the prophets. The reason given for this is 25 Jr 6:6, 9; 7:3, 21; 9:6, 14, 16; 11:22; 16:9; 19:3, 11, 15; 23:15; 25:8, 27, 32; 26:18; 27:4, 19, 21; 28:2, 14; 29:4, 8, 17, 21, 25; 31:23; 32:14; 33:12; 35:13, 18; 39:16; 42:15, 18; 43:10; 44:2, 11, 25; 48:1; 49:7, 35; 50:18, 33; 51:33, 58. 26 2 Kgs 18:31; Isa 36:16; Jr 23:16; 27:9, 16f.
168
that these so-called prophets deceive the people (
לבה
Hiphil participle). They offer the people empty words and in the process, delude them (cf. Craigie etal.1991:343). This they do by speaking of visions originating in their own minds,
an idiomatic expression indicating that such a vision is deceitful (literally “from their own hearts”
ם ָׁב ִּל ןוֹז ֲח
).27 In the MT, this expression is fronted to emphasise that the visions the opposing prophets speak are mere fabrications and are therefore, deceitful. To make the point even stronger, Jeremiah in 16d, states that these visions did not come from the mouth of Yahweh (ה ָׁוה ְי י ִּפ ִּמ אֹל
).28 This implies that they did not receive what they speak from Yahweh. This implies that these prophets do not speak on behalf of Yahweh.The direct speech by Yahweh (the prophet says Yahweh says) continues in clause 17a with the theme of the falseness of these prophets. It is said that these rival prophets keep on presenting (
רוֹמ ָׁא םי ִּר ְמֹא
) optimistic oracles to people who act disrespectfully towards Yahweh (י ַצ ֲא ַנ ְמ ִּל
). The negative attitude of the people boils down to disregard and even contempt for Yahweh (cf. Ruppert 1998:11- 120). In clause17b, the prophets announce what Yahweh supposedly has said. This is, therefore, a case of direct speech within a direct speech. Clause 17c is the quotation of what they assert Yahweh has said: Yahweh promises peace to these people (ם ֶׁכ ָׁל ה ֶׁי ְה ִּי םוֹל ָׁש
). The keyword of the promise isםוֹל ָׁש
. The addressees to whom the opposing prophets are speaking are described in 17d as people whose conduct can be typified as stubborn (וֹב ִּל תוּר ִּר ְש ִּב ךְ ֵׁלֹה לֹכ ְו
). What it means is that these people refuse to accept Jeremiah’s view, which is in opposition with those of the prophets under discussion in this passage. They refuse to entertain the idea of the imminent threat of judgement about which Jeremiah is warning them.
27 Jeremiah only twice refers to ‘visions’ with regard to prophets, and in both instances the
connotation is negative (cf. Jr 14:14; 23:16, 17; cf. Auld 1996:31).
28 The phrase ‘from the mouth of Yahweh’ appears only in 2 Chr 36:12 and Jr 23:16 – in both
169
In a second direct quotation in 17e, the prophets assure those who continue in the stubbornness of their hearts29 that Yahweh assures them that no calamity (
ה ָׁע ָׁר
) will befall them. Especially in the book of Jeremiah, the nounה ָׁע ָׁר
is linked to the consequences of judgement. It is interesting to note that the wordה ָׁע ָׁר
is used in verses 10, 11, 12, 14 and 17. In verse 22 the related adjectiveע ַר
and the nounַעֹר
is used. This clearly indicates that in 23:9-15 the concern of Jeremiah is on the morally wrong conduct of the prophets, whilst the use of the term in verse 17 concern the content of the disputed messages of the Jerusalem prophets. The meaning ofה ָׁע ָׁר
in the context of verse 17 is therefore calamity or disaster. The uses of the adjectiveע ַר
and the nounַעֹר
correspond with the moral meaning of wrongdoing as in 23:9-15, but in reference to the conduct of the people and not the prophets.By means of the parallelism in verse 17, the author of Jeremiah emphasises the discrepancy between the two components in each of these sentences. Even though the people despise Yahweh, all will be well with them and even though they disregard Yahweh’s prescripts and do as they like, there will be no negative consequences. The parallelism also enhances the same idea stylistically that no disturbance will occur (peace = no calamity).
Jeremiah 23:16-17 contains an admonition from Yahweh to the people of the Judean society not to listen to certain prophets. At this stage, it is an unidentified group of prophets that should not be trusted. It should be noted that although they are not explicitly identified, the noun “prophet” has a definite article (
םי ִּא ִּב ְנה
), suggesting that the addressees knew who they were. According to McKane (1986:579), the reference is to the Jerusalem prophets who were closely related to the temple and the political establishment. Jones (1992:309) refers to these prophets as institutional prophets. They were known for their optimistic proclamation and support of royal-Zion theology. The reason given why the29
170
people should not listen to these prophets is that they deceive the people. Their deception is qualified in that prophets should only speak that which comes from the “mouth of Yahweh.” Prophetic proclamation originating in the minds (literally “hearts”) of prophets is nothing less than deception. According to verse 16, these prophets have visions that they convey to the people orally, but these visions are fabricated and therefore, fictitious. Instead of warning the Judean people of the consequences of their covenantal disobedience, they deceive them with untruths. They delude the people by proclaiming messages that lack ethical content (Stulman 2005:216).
Verse 17 is a key in terms of what these Jerusalem prophets proclaim. The rhetoric employed in this verse is fascinating. In the divine speech, the people these prophets address are labelled as “those who despise Yahweh” or, if the Septuagint is followed “those who despise the word of Yahweh.” The addressees are also characterised in a parallel composition as “stubborn people” people following their own minds. Jeremiah, as the mouthpiece of Yahweh, announces that these prophets declare that Yahweh proclaims “it will be well with you” (
םוֹל ָׁש
). They also say, quoting Yahweh, that they can have the assurance that “no calamity will befall you” (cf. Collins 2004:340).Allen (2008:266) points out that there is a “glaring gap between the audience’s lifestyle and the reassuring messages they (prophets) provide. Moral discrimination is given no role in determining who should receive predictions of
šālôm, “peace,” and denials of rā‘â, “a bad fate”.” As religious leaders in the
society, prophets are supposed to safeguard the moral integrity of the society. They have to promote the ethical obligations required of Yahweh’s covenant people.
The accusation that Jeremiah raised against the prophets has a condemning tone. How is it possible for these Jerusalem prophets to announce a state of
171
wellness for the people of Judah whilst their actions and conduct show nothing less than despise for Yahweh? How can they say to people who stubbornly refuse to obey Yahweh’s word and follow their own minds that no calamity will befall them? Do they not know that disloyalty and disobedience to Yahweh will affect judgement? Jeremiah admonished the people not to listen to these prophets, because in his view, they are proclaiming false messages. By doing so, Jeremiah doubts the authenticity of the messages they proclaim to the people (cf. Allen 2008:266).
The question would be: why are these prophets regarded as false prophets, prophets not to be listened to? Jeremiah regards them as false because they delude the people with false message of comfort and denial of the reality of Yahweh’s judgement on disloyalty and disobedience. The answer also lies in the fact that Jeremiah prophesied doom to the kings, leaders and people of Judah in these latter days of the existence of the monarchy in Jerusalem (cf. Schmidt 2013:44). It is quite clear from the book of Jeremiah that the country and the leadership, in particular, were disloyal to Yahweh and that they had violated the covenant stipulations. Verse 17 alludes to the underlying royal-Zion ideology, with its false sense of security and peace (cf. Thompson 1980:498-499). Stulman (2005:216) comments that these prophets’ “vision of the future is one of complacency and unabashed nationalism.”