Jeremiah 23:2 · Bible study
Jeremiah 23:2 Commentary: The 'Visit' Wordplay
Hebrew · 11 what the commentators say
Meaning in one sentence
Jeremiah 23:2 exposes the failure of Israel's shepherds and God's ironic judgment through a powerful wordplay on 'visit.'
Research Summary
- Meaning: God judges negligent leaders with a wordplay on 'visit', their failure to care leads to His just punishment.
- Key words: paqad (visit/attend/punish), scattered, driven away, flock.
- Main debate: Identity of the shepherds, primarily political kings (Barnes, Keil) or including priests and prophets (Calvin, Matthew Henry).
- Theological theme: Divine justice and pastoral responsibility; God holds leaders accountable for the welfare of His people.
- Best use: Teaching on leadership accountability, the nature of God's justice, and the hope of restoration through Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Therefore this is what the LORD, the God of Israel, says about the shepherds who tend My people: “You have scattered My flock and driven them away, and have not attended to them. Behold, I will attend to you for the evil of your deeds, declares the LORD.
WEB World English Bible 2000
Therefore Yahweh, the God of Israel, says against the shepherds who feed my people: “You have scattered my flock, driven them away, and have not visited them. Behold, I will visit on you the evil of your doings,” says Yahweh.
KJV King James Version 1769
Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord.
ASV American Standard Version 1901
Therefore thus saith Jehovah, the God of Israel, against the shepherds that feed my people: Ye have scattered my flock, and driven them away, and have not visited them; behold, I will visit upon you the evil of your doings, saith Jehovah.
YLT Young's Literal Translation 1898
Therefore, thus said Jehovah, God of Israel, Against the shepherds who feed My people, Ye have scattered My flock, and drive them away, And have not inspected them, Lo, I am charging on you the evil of your doings, An affirmation of Jehovah.
Darby Darby Bible 1890
Therefore thus saith Jehovah the God of Israel concerning the shepherds that feed my people: Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
Therefore thus saith the Lord the God of Israel to the pastors that feed my people: You have scattered my flock, and driven them away, and have not visited them: behold I will visit upon you for the evil of your doings, saith the Lord.
Translations in other languages (10 available)
Por tanto, así ha dicho Jehová Dios de Israel á los pastores que apacientan mi pueblo: Vosotros derramasteis mis ovejas, y las espantasteis, y no las habéis visitado: he aquí que yo visito sobre vosotros la maldad de vuestras obras, dice Jehová.
Portanto assim diz o SENHOR Deus de Israel quanto aos pastores que apascentam meu povo: Vós dispersastes minhas ovelhas, e as afugentastes, e não cuidastes delas; eis que eu cuidarei contra vós pela maldade de vossas ações,diz o SENHOR.
C’ est pourquoi ainsi parle l’ Éternel, le Dieu d’ Israël,
Darum spricht der HERR, der Gott Israels, von den Hirten, die mein Volk weiden: Ihr habt meine Herde zerstreut und verstoßen und nicht besucht. Siehe, ich will euch heimsuchen um eures bösen Wesens willen, spricht der HERR.
Daarom zegt de HEERE, de God Israels, alzo van de herderen, die Mijn volk weiden: Gijlieden hebt Mijn schapen verstrooid, en hebt ze verdreven, en hebt ze niet bezocht; ziet, Ik zal over u bezoeken de boosheid uwer handelingen, spreekt de HEERE.
Perciò così parla l’Eterno, l’Iddio d’Israele, riguardo ai pastori che pascono il mio popolo: Voi avete disperse le mie pecore, le avete scacciate, e non ne avete avuto cura; ecco, io vi punirò, per la malvagità delle vostre azioni, dice l’Eterno.
Przetoż tak mówi Pan, Bóg Izraelski, do pasterzy, którzy pasą lud mój: Wy rozpraszacie owce moje, owszem, rozganiacie je, a nie nawiedzacie ich; oto Ja nawiedzę was dla złości spraw waszych, mówi Pan.
Посему так говорит Господь, Бог Израилев, к пастырям, пасущим народ Мой: вы рассеяли овец Моих, и разогнали их, и не смотрели за ними; вот, Я накажу вас за злые деяния ваши, говорит Господь.
耶和華─以色列的 神 斥責 那些牧養 他百姓 的牧人，如此 說：「你們 趕 散 我的羊群，並沒有 看顧 他們； 我必討 你們 這 行 惡的罪。這是耶和華 說的。
So this is what the Lord, the God of Israel, has said against the keepers who have the care of my people: You have let my flock be broken up, driving them away and not caring for them; see, I will send on you the punishment for the evil of your doings, says the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 23:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse is a divine lawsuit against Israel's unfaithful leaders. The 'shepherds' are the kings, priests, and officials who were supposed to care for the people but instead scattered them. Barnes notes that the scattering was both spiritual (through idolatry) and literal (through exile to Egypt and Babylon). Calvin points out the irony: these men boasted the title 'shepherd' while acting like wolves. The wordplay on the Hebrew root paqad is central. Because the shepherds did not visit the flock (attend to their needs), God will visit them in judgment. As Cambridge Bible states, 'Because they have not visited their flock for good, they shall themselves be visited with punishment.' The verse sets up the need for the righteous Branch promised in verses 5-6.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Political rulers view: The immediate context addresses kings like Jehoiakim and Zedekiah; Barnes and Keil emphasize their role in scattering the nation through idolatry and foreign policy.
- All leaders view: Calvin and Matthew Henry include priests, prophets, and officials, arguing that the phrase 'pastors that feed my people' encompasses every level of spiritual and civil authority.
What is clear: God holds leaders accountable for their neglect of the people, and will punish them with a justice that mirrors their failure to care.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the shepherds | They are the leaders of Israel, rulers responsible for the people's welfare. | Some interpret them primarily as the kings of Judah (Barnes, Keil), while others see a broader group including priests and prophets (Calvin, Matthew Henry). |
| Meaning of 'visit' | The Hebrew root <em>paqad</em> carries a double sense: attend to (in care) and punish (in judgment). The verse intentionally plays on this. | Debate concerns whether the 'visit' of judgment refers strictly to the Babylonian exile (Gill) or includes ongoing divine retribution throughout history. |
| Connection to the messianic promise | The judgment on bad shepherds sets the stage for God to provide a righteous Branch (v.5) who will shepherd perfectly. | Christians identify the Branch as Jesus Christ; some Jewish interpreters see it as a future Davidic king or Zerubbabel. The passage is read typologically by many traditions. |
Historical & Cultural Context
Jeremiah ministered during the final decades of the kingdom of Judah, roughly 627, 586 BC. The 'shepherds' in view are the nation's rulers, kings like Jehoiakim and Zedekiah, along with priests and false prophets who led the people astray. The 'scattering' reflects actual events. After Jehoahaz was taken to Egypt (2 Kings 23:31-34) and Jehoiakim rebelled against Babylon, many Judeans fled or were deported. As Barnes explains, the best of the land had been carried to Babylon with Jeconiah in 597 BC. The Eastern shepherd metaphor would have resonated deeply: a good shepherd goes ahead of the flock (John 10:4-5), but these leaders drove the sheep away.
The phrase 'Yahweh, the God of Israel' underscores the covenant bond. God owns this flock; the shepherds are mere stewards. Their failure to 'visit' (paqad) exposes a heart of neglect. In the ancient Near East, a king's primary duty was to care for the weak and ensure justice. Judah's kings had abandoned that role.
The wordplay on paqad is a hallmark of prophetic rhetoric. The same verb can mean 'attend to' (for good) or 'punish' (by calling to account). Exodus 32:34 uses it of future punishment. Jeremiah 8:12 speaks of 'the time of their visitation' as judgment. Here, the shepherds' inattention becomes the basis for God's attention, in wrath. This sets up the dramatic reversal: the negligent leaders will themselves be held responsible.
Textual Notes
The consulted sources note no significant textual variants for Jeremiah 23:2. The Hebrew text is stable across manuscripts. The main interpretive issue is lexical (the range of paqad) rather than textual.
Reception History
Early Christian writers saw this verse as part of Jeremiah's prophecy against unfaithful leaders, often applying it to corrupt clergy. Jerome, in his commentary on Jeremiah, emphasized the pastoral responsibility of bishops. During the Reformation, Calvin used this passage to condemn the papacy and the clergy of his day, arguing that they had scattered the flock through false doctrine. Matthew Henry, in the 18th century, applied the 'shepherds' to both civil and ecclesiastical rulers, urging that all in authority will give an account to God. In modern preaching, the verse is often used to call church leaders to genuine pastoral care, with the wordplay on 'visit' serving as a memorable warning that neglect carries consequences.
Preaching This Verse
Three-point outline
- The shepherds' failure: They scattered the flock, drove them away, and neglected to visit them. Their sin was not just passive, it was active destruction.
- God's response: He will 'visit' them for the evil of their doings. The wordplay highlights perfect justice: the punishment fits the crime.
- Hope beyond judgment: The context (vv. 3-4) promises a remnant gathered and good shepherds raised up. Ultimately, this leads to the righteous Branch, Jesus Christ, the true Shepherd.
Five-point outline
- The charge: 'You have scattered my flock', leaders caused dispersion through bad policy and idolatry.
- The method: 'Driven them away', they treated the people as outcasts, not as a flock to be led.
- The neglect: 'Have not visited them', they failed in basic pastoral care.
- The reversal: 'I will visit on you the evil of your doings', God's just retribution.
- The promise: In verses 3-4, God himself will gather the remnant and set up shepherds who truly feed the flock.
Illustration hooks
- A manager at work who takes credit for the team's success but blames them for failures, never checking on their well-being.
- A parent who provides material needs but is emotionally absent, 'scattering' the family through neglect.
- A church leader who focuses on programs and budgets but never visits the sick or lonely.
Questions your congregation is asking
- What does God expect from leaders today, and how will He hold them accountable?
- If I am not in formal leadership, does this passage still apply to me?
- How can we support our leaders to be faithful shepherds rather than hirelings?
Leading a Discussion
This passage confronts us with the weight of responsibility that comes with leadership, whether in the home, church, or workplace. The shepherds of Judah failed, but God did not abandon His flock. Consider how we, like them, can be tempted to neglect those entrusted to us.
Discussion questions
- What specific things did the shepherds do wrong according to this verse? (Scatter, drive away, not visit.)
- How does the word 'visit' carry two different meanings in the verse? Why is that significant?
- Read Exodus 32:34 and Jeremiah 8:12. How do these cross-references reinforce the theme of divine 'visitation'?
- Who are the 'shepherds' in your life or community? What does faithful shepherding look like practically?
- In what subtle ways might we 'scatter' people, through neglect, criticism, or indifference?
- How does the promise of verses 3-4 give hope even after judgment is pronounced?
- How does Jesus, as the righteous Branch (v.5), fulfill the role of the perfect Shepherd that these leaders failed to be?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 32:34 | Now go, lead the people to the place of which I have spoken to you. Behold, my angel shall go before you. Nevertheless, in the day when I punish, I will punish them for their sin.” |
| Jeremiah 5:9 | Shouldn’t I punish them for these things?” says Yahweh. “Shouldn’t my soul be avenged on such a nation as this? |
| Jeremiah 5:29 | “Shouldn’t I punish for these things?” says Yahweh. “Shouldn’t my soul be avenged on such a nation as this? |
| Jeremiah 8:12 | Were they ashamed when they had committed abomination? No, they were not at all ashamed. They couldn’t blush. Therefore they will fall among those who fall. In the time of their visitation they will be cast down, says Yahweh. |
| Jeremiah 11:22 | therefore Yahweh of Armies says, ‘Behold, I will punish them. The young men will die by the sword. Their sons and their daughters will die by famine. |
| Jeremiah 13:21 | What will you say when he sets over you as head those whom you have yourself taught to be friends to you? Won’t sorrows take hold of you, as of a woman in travail? |
| Jeremiah 21:12 | House of David, Yahweh says, ‘Execute justice in the morning, and deliver him who is robbed out of the hand of the oppressor, lest my wrath go out like fire, and burn so that no one can quench it, because of the evil of your doings. |
| Jeremiah 23:34 | As for the prophet, the priest, and the people, who say, ‘The message from Yahweh,’ I will even punish that man and his household. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke attributes the people's moral collapse directly to corrupt leadership in both realms: the failures of civil rulers and religious authorities together scattered God's flock. For him, the root of the nation's waywardness is not the people themselves but the systemic bad governance they endured.
Barnes' Notes on the Bible Protestant 1832
Barnes contrasts proper Eastern shepherding, where the leader goes ahead of the flock, with Israel's leaders who scattered the people into idolatry and exile. Their failure to "visit" means they ignored the people's spiritual conduct, driving them away instead of guiding them.
Calvin's Commentaries Reformed 1564
Calvin emphasizes the sharp irony in God calling corrupt leaders "pastors" who "feed my people." These men boasted sacred titles while actually destroying the flock and dishonoring God. He compares them to the papal leaders of his own day, who masquerade as shepherds but are in truth wolves and robbers.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the expected direct reference to King Zedekiah is missing from this passage, possibly because Jeremiah saw him as merely a weak tool controlled by the princes, the very shepherds he condemns. This observation explains the prophet's silence toward a ruler he could not bring himself to attack.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that God directly confronts the negligent shepherds of His people, charging them with scattering and driving away the flock instead of caring for it. Because of their wicked works, God declares He will now come to them in judgment—a solemn reversal of their failure to "visit" the sheep.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the pastors both caused the flock's scattering and failed to protect them from enemies. They drove the people from their land and took no care to bring them back. Because these shepherds showed no mercy, God promises to visit them with judgment instead.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights a deliberate wordplay on the word "visit." The people neglected to visit them, so God will visit you—the same verb shifting from human neglect to divine punishment, showing that retribution matches the offense.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes that the woe on evil shepherds is a general condemnation, then applied specifically to Judah's rulers. They emphasize that when God says "I have driven them," this does not cancel the shepherds' guilt; God used their wickedness to bring judgment, but He alone will gather the remnant and raise up a righteous Branch from David.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the statement "they fed this people" does not merely describe an action; it underscores a moral obligation. For him, the wording highlights that those leaders were responsible for providing spiritual nourishment, and the text calls them to account for that duty.