Jeremiah 23:30 · Bible study
Jeremiah 23:30 Commentary: Stealing God’s Words
Hebrew · 10 what the commentators say
Meaning in one sentence
Examine what it means for false prophets to steal God's words from their neighbor: plagiarism, collusion, or misappropriation?
Research Summary
- Meaning: God opposes false prophets who claim His authority for words He did not give them, whether by plagiarizing true prophets, colluding with one another, or misusing His name.
- Key words: “Steal” (מְגַנְּבֵי, participle of גָּנַב), an ongoing, characteristic action; “my words” (דְבָרַי), the specific content of divine revelation; “each… from his neighbor” (אִישׁ מֵאֵת רֵעֵהוּ), distributive, emphasizing mutual or shared theft.
- Main debate: Is the theft from true prophets (plagiarism), from fellow false prophets (conspiracy), or from the people (neglect and forgetfulness)?
- Theological theme: The holiness and sovereignty of God’s word; He will not share His glory with human invention.
- Best use: A warning to all who teach or speak in God’s name to test their message against Scripture, and a comfort that God defends His truth.
Translation Comparison
BSB Berean Standard Bible 2020
“Therefore behold,” declares the LORD, “I am against the prophets who steal from one another words they attribute to Me.”
WEB World English Bible 2000
“Therefore behold, I am against the prophets,” says Yahweh, “who each steal my words from his neighbor.
KJV King James Version 1769
Therefore, behold, I am against the prophets, saith the Lord, that steal my words every one from his neighbour.
ASV American Standard Version 1901
Therefore, behold, I am against the prophets, saith Jehovah, that steal my words every one from his neighbor.
YLT Young's Literal Translation 1898
Therefore, lo, I am against the prophets, An affirmation of Jehovah, Stealing My words each from his neighbour.
Darby Darby Bible 1890
Therefore, behold, I am against the prophets, saith Jehovah, that steal my words every one from his neighbour.
Douay-Rheims Douay-Rheims Bible 1899
Therefore behold I am against the prophets, saith the Lord: who steal my words every one from his neighbour.
Translations in other languages (10 available)
Por tanto, he aquí yo contra los profetas, dice Jehová, que hurtan mis palabras cada uno de su más cercano.
Portanto eis que eu sou contra os profetas,diz o SENHOR, que furtam minhas palavras cada um de seu próximo.
C’ est pourquoi voici, dit l’ Éternel, j’ en veux aux prophètes
Darum siehe, ich will an die Propheten, spricht der HERR, die mein Wort stehlen einer dem andern.
Daarom, ziet, Ik wil aan de profeten, spreekt de HEERE, die Mijn woorden stelen, een ieder van zijn naaste;
Perciò, ecco, dice l’Eterno, io vengo contro i profeti che ruban gli uni agli altri le mie parole.
Przetoż oto Ja powstaję przeciwko tym prorokom, mówi Pan, którzy kradną słowa moje, każdy przed bliźnim swoim.
Посему, вот Я - на пророков, говорит Господь, которые крадут слова Мои друг у друга.
耶和華 說：「那些先知 各 從 鄰舍 偷竊 我的言語，因此 我必 與他們反對。」
For this cause I am against the prophets, says the Lord, who take my words, every one from his neighbour.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 23:30
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 accuses false prophets of claiming divine authority for messages they did not receive from God. The specific charge, stealing God’s words each from his neighbor, raises the question of how exactly they did this. Many, including Barnes and Jamieson-Fausset-Brown, see a twofold plagiarism: borrowing phrases from true prophets (such as “thus says the Lord”) and copying one another’s invented messages. Adam Clarke lists three offenses: stealing intelligence from true prophets, smoothing over their own counsel with divine formulas, and fabricating dreams. Calvin, however, argues that “neighbor” here points to the false prophets’ own circle; they conspired together, secretly sharing their fabrications so that each could present them as fresh revelations. Gill reviews all three possibilities, stealing from true prophets, from other false prophets in collusion, or from the people by making them forget God’s true word. The underlying consensus is clear: these prophets take words that are not theirs, words that belong to God alone, and market them as His. The disagreement is over the precise social mechanism of the theft.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Plagiarism from true prophets: Barnes, Clarke, Jamieson-Fausset-Brown: false prophets imitate the form and phrases of authentic prophets to gain credibility.
- Conspiracy among false prophets: Calvin, Wesley, Gill (second option): false prophets secretly plan and borrow each other’s fabrications to appear unified and convincing.
- Appropriation from the people: Gill (third option): the prophets steal God’s words from the people by causing them to forget and neglect what they have heard.
What is clear: God is against these prophets because they claim His name for messages He never spoke, regardless of the specific mechanism of theft.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who the 'neighbor' is | The false prophets take words from someone else, they do not receive them directly from God. | Some (Barnes, Clarke) see the neighbor as a true prophet like Jeremiah; others (Calvin, Gill) argue it refers to a fellow false prophet whose invented messages are borrowed; still others (Gill’s third option) see the people as the source, with prophets stealing the ability to hear God. |
| Nature of the theft | The prophets are claiming divine authority for messages that are not from God. | Is it outright plagiarism of form and content (Jamieson-Fausset-Brown), or collusion and conspiracy (Calvin, Wesley), or a combination of both (Lange)? |
| Relation to surrounding verses | Verse 30 is part of a triple accusation (vv. 30, 32) against false prophets, each charge differing slightly. | Some see v. 30 as the milder charge (borrowing) and vv. 31, 32 as escalating to direct lies and dreams; others see all three as parallel descriptions of the same fundamental deception. |
Historical & Cultural Context
Jeremiah prophesied in the final decades of the kingdom of Judah, roughly 627, 586 BC. During this time of political crisis, multiple prophets competed for the people’s allegiance. The true prophets, like Jeremiah, called for repentance and warned of judgment by Babylon. The false prophets countered with messages of peace and security, claiming to speak for Yahweh. Jeremiah 23 is a collection of oracles against these prophets, following a section on corrupt kings. The chapter details their moral failures, adultery, lies, greed, and their theological offense: they speak from their own hearts, not from God’s mouth.
In this context, “stealing my words from his neighbor” reflects a known practice. Prophets often began their oracles with formulaic phrases such as “the word of the LORD” or “thus says the LORD.” False prophets could borrow these openings to lend credibility to their own inventions. The word “neighbor” (רֵעַ, rea) can mean a fellow citizen, a companion, or another person. Commentators differ on whether it refers to a fellow false prophet (so one deceiver copies another) or to a true prophet (taking his actual words and twisting them). The distributive “each … from his neighbor” suggests a systematic, mutual borrowing among the false prophets. Whether they conspired in secret meetings, as Calvin argues, or simply mimicked the style of true prophets, the result was the same: they presented human words as divine revelation, leading the people further from God.
Textual Notes
The consulted sources note no significant textual variants for Jeremiah 23:30. The Hebrew text is stable across manuscripts, with the minor difference that some Greek witnesses (LXX) may paraphrase rather than translate literally. The Cambridge Bible mentions scholarly debate about the broader composition of chapter 23, suggesting some verses may be later expansions (e.g., Duhm omits after v. 15, Co. after v. 24, Giesebrecht vv. 30, 40). However, for v. 30 itself the received Masoretic Text is well supported and not in dispute.
Reception History
Jeremiah 23:30 has been used throughout church history to warn against false teaching and the misuse of Scripture. Early Christian writers, such as Tertullian and Cyprian, cited similar passages to distinguish apostolic tradition from heretical invention. In the Reformation era, Calvin devoted extensive commentary to this verse, arguing that the false prophets’ collusion was a secret conspiracy to deceive. Puritan commentators like Matthew Henry applied it to the danger of preachers who borrow eloquence without personal piety. In modern preaching, the verse speaks against plagiarism in sermons and the uncritical repetition of unexamined teaching. It continues to serve as a sharp reminder that God’s words are not human property to be traded or repackaged.
Preaching This Verse
Three-point outline
- The theft defined: False prophets claim God’s authority for words He never spoke. They steal not money but truth.
- The method examined: Whether through plagiarism from true prophets, collusion with one another, or neglect of the people, every copy is a counterfeit.
- The response required: God declares, “I am against the prophets.” His opposition is not passive; He will bring judgment (see Jeremiah 14:14, 15).
Five-point outline
- Identifying the thieves: The prophets spoken of are those in Jerusalem and Judah who oppose Jeremiah’s warnings.
- The stolen property: God’s own words, His name, His revelation, His promises and threats.
- Three kinds of theft: Stealing from true prophets (Clarke), conspiring with false prophets (Calvin), or depriving the people of authentic hearing (Gill).
- The divine stance: “I am against” echoes the covenant curses of Leviticus 26:17 and Psalm 34:16. God sets His face in opposition.
- The warning for today: Every preacher, teacher, or believer who uses God’s name to support personal agendas commits the same offence.
Illustration hooks
- A student presents a friend’s essay as their own, but the teacher knows the voice. False prophets used God’s “voice” without permission.
- A company copies a competitor’s marketing slogan word for word. The false prophets copied phrases but had no product of their own.
- A gossip spreads a story overheard from another, attaching a friend’s name to it for credibility. The prophets borrowed each other’s lies to seem united.
Questions your congregation is asking
- How can I tell if a teacher or preacher is speaking from God or just repeating what others say?
- Is it wrong to use phrases like “God told me” when I’m not sure?
- What should we do when we realize we have been influenced by false teaching?
Leading a Discussion
Jeremiah 23:30 confronts us with a disturbing reality: people can use God’s name to say things God never said. The false prophets of Jeremiah’s day stole His words from their neighbors, copying, conspiring, or misusing them. This study invites us to examine how we handle God’s truth in our own speech and teaching.
Discussion questions
- Read Jeremiah 23:30 in its context (verses 25, 32). What patterns do you see in how the false prophets operated?
- The word “steal” (גָּנַב, ganav) implies taking something that does not belong to you. What exactly are the prophets taking, and from whom?
- Commentators offer three views: the prophets plagiarized true prophets, conspired with one another, or stole God’s words from the people. Which view fits the context best, and why?
- Why does God use the strong language “I am against” these prophets? How does that phrase connect with other Old Testament passages (e.g., Leviticus 20:3; Psalm 34:16)?
- In what ways might Christians today be tempted to “steal God’s words” for their own purposes, whether in preaching, sharing faith, or personal decision-making?
- How can we ensure that our own words about God actually come from God, through Scripture, prayer, and tested discernment?
- What safeguards can your group or church put in place to prevent the spread of false teaching? How do you balance openness with discernment?
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)
| Leviticus 20:3 | I also will set my face against that person, and will cut him off from among his people, because he has given of his offspring to Molech, to defile my sanctuary, and to profane my holy name. |
| Leviticus 26:17 | I will set my face against you, and you will be struck before your enemies. Those who hate you will rule over you; and you will flee when no one pursues you. |
| Deuteronomy 18:20 | But the prophet who speaks a word presumptuously in my name, which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.” |
| Deuteronomy 29:20 | Yahweh will not pardon him, but then Yahweh’s anger and his jealousy will smoke against that man, and all the curse that is written in this book will fall on him, and Yahweh will blot out his name from under the sky. |
| Psalms 34:16 | Yahweh’s face is against those who do evil, to cut off their memory from the earth. |
| Jeremiah 14:14 | Then Yahweh said to me, “The prophets prophesy lies in my name. I didn’t send them. I didn’t command them. I didn’t speak to them. They prophesy to you a lying vision, divination, and a thing of nothing, and the deceit of their own heart. |
| Jeremiah 14:15 | Therefore Yahweh says concerning the prophets who prophesy in my name, but I didn’t send them, yet they say, ‘Sword and famine will not be in this land.’ Those prophets will be consumed by sword and famine. |
| Jeremiah 44:11 | “Therefore Yahweh of Armies, the God of Israel, says: ‘Behold, I will set my face against you for evil, even to cut off all Judah. |
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
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke distinguishes three specific ways false prophets provoked God's disapproval: stealing revelations from genuine prophets and claiming them as their own, using smooth speech to pass off their own advice as divine oracles, and inventing false dream-reports that misled the people.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that the false prophets' defining fault is not inventing lies but stealing God's words from one another. Since they have no direct message from God, they simply imitate the style and content of the true prophets, passing off borrowed phrases as divine revelation.
Calvin's Commentaries Reformed 1564
Calvin rejects the common interpretation that false prophets stole words from true prophets. He argues instead that they secretly conspired among themselves, each borrowing from the other's deceptions to gain credibility with the unwary.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that God directly opposes false prophets who steal His word by taking revelations from one another rather than receiving them from Him. The sin is not just lying but plagiarism—claiming borrowed messages as their own divine inspiration.
Gill's Exposition of the Bible Baptist 1748
Gill sees the false prophets' "stealing" God's words in three different ways: copying phrases from true prophets, colluding with each other, or making people careless about what God actually said. He treats this not as simple plagiarism but as a deliberate attack on the authority of God's word itself.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies a twofold plagiarism here: false prophets steal words from one another, and they all steal from God’s true prophets, but they twist and misapply what they take. The sin is not just borrowing but distorting divine revelation for their own purposes.
Lange's Commentary Reformed 1857
Lange argues that the false prophets' sin is not simply telling lies but mingling their own dreams with genuine divine revelation. They corrupt God's word by mixing it with their inventions, creating a worthless mixture like straw intermingled with grain. This deception, not the use of dreams themselves, is what provokes God's judgment.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley defines the "stealing" here as secret collaboration among false prophets who plot together what to say, then pass off each other's fabricated words as if from God. The sin is not taking property but conspiring to deceive by recycling invented messages.