Jeremiah 23:1–4

Jeremiah 23:1 — The Divine "Woe" The oracle opens with the Hebrew hôy ("Woe!"), a mourning cry used in prophetic literature to announce both lament and judgment (cf. Is 5:8–23). The target is the shepherds (ro'îm) — a term that in the ancient Near East designated kings and rulers as well as priests and prophets, all those entrusted with the governance of God's people. The specific charge is that they destroy and scatter (me'abdîm ûmepîṣîm) "the sheep of my pasture" — a possessive that is theologically charged: the flock belongs to Yahweh, not to the shepherds. The shepherds are stewards, not owners. To scatter what belongs to God is an act of profound sacrilege, not merely administrative failure.

Historically, this oracle was delivered in the late monarchy, most likely against the backdrop of the reigns of Jehoiakim and Jehoiachin, under whose corrupt leadership Judah lurched toward the catastrophe of Nebuchadnezzar's invasions (605–586 BC). Jeremiah has already indicted specific kings by name (22:11, 18, 24); this oracle now indicts the entire class of leaders responsible for the people's spiritual and physical dissolution.

Jeremiah 23:2 — Accountability for Neglect Yahweh intensifies the charge: the shepherds "have not visited them" (lo' pequdtem). The Hebrew root pāqad is extraordinarily rich — it means to muster, inspect, care for, or hold accountable. God's own self-description elsewhere is as the one who pāqad his people (Ex 3:16; 4:31). The shepherds have abdicated precisely the function that mirrors God's own pastoral activity. The retribution is expressed in the same vocabulary: "I will visit (pāqadtî) on you the evil of your doings." The punishment perfectly mirrors the crime — they failed to visit their flock, and God will visit them, not with mercy but with judgment.

Jeremiah 23:3 — The Divine Shepherd Acts The oracle pivots with "I will gather" (wa'ăqabbēṣ). God does not wait for the failed shepherds to repent; he steps into the role they abandoned. The "remnant" (šě'ērît) is a loaded term in Jeremiah and the prophets — it refers not to the mass of the people but to the purified core who survive judgment and become the seed of restoration. God will bring them back to their folds (nāweh, meaning homestead or pasture-land), and they will be fruitful and multiply (pārû wěrābû) — language that unmistakably echoes the creation and patriarchal blessing (Gen 1:28; 9:1; 17:20). The restoration is not merely political; it is a new creation, a fulfilment of the original covenant purposes for Israel.

Jeremiah 23:4 — New Shepherds and Perfect Peace The promise of new shepherds is not merely about political succession. These shepherds will feed (Heb. rā'â) the flock — the basic vocational word for a shepherd's task, now invested with theological weight. Under their care, the sheep will be without fear (lō' yîrā'û), without dismay (lō' yēḥattû), and none will be lacking (lō' yippāqēdû) — this last phrase using pāqad again, this time meaning "none will be missing from the muster." The threefold negation creates a vision of shalom, wholeness, and completeness that no political restoration alone could deliver.

Typological Sense In the Catholic interpretive tradition, this passage is read as a typological prophecy fulfilled in stages. The immediate historical fulfilment begins with Zerubbabel's return from Babylon. The deeper Davidic fulfilment is pointed to in Jer 23:5–6 (the "righteous Branch"), and the ultimate fulfilment is Jesus Christ, the Good Shepherd (Jn 10:11–16), who lays down his life precisely because the hired hands have abandoned the flock. The Church, shepherded by the apostolic ministry of bishops in succession from Peter, represents the institutional fulfilment of the "new shepherds" God promised — though always under the judgment that this very passage pronounces on shepherds who scatter rather than gather.

Catholic tradition reads Jeremiah 23:1–4 with particular richness because it touches on three interlocking theological commitments: the nature of ecclesial authority, the messianic identity of Christ, and the doctrine of pastoral accountability.

Christ as the True Shepherd. The Catechism of the Catholic Church explicitly links the prophetic promises of a shepherd-king to Christ: "Jesus is the Good Shepherd who lays down his life for the sheep" (CCC 754). The Fathers were unanimous on this reading. St. Jerome, commenting on this very passage, identifies the failed shepherds with the scribes and Pharisees of Jesus's day, and the promised faithful shepherd with Christ himself (Commentarii in Hieremiam). St. Augustine sees in the divine act of gathering the scattered remnant the work of the Church as the Body of Christ, reaching to all nations to draw the lost sheep home (Enarrationes in Psalmos 22).

Episcopal Authority and Its Limits. The Second Vatican Council's Lumen Gentium (§27) speaks of bishops as shepherds who feed the flock of Christ — but Jeremiah's oracle is the permanent theological corrective: shepherds are stewards of a flock that belongs to God alone. Pope Francis, in Evangelii Gaudium (§49), invokes precisely this imagery to challenge pastoral leaders who are spiritually distant from their people: "I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security." Wicked shepherds in Jeremiah's sense are not merely cruel; they are absent — they do not visit.

The Remnant and Baptismal Restoration. The gathering of the remnant anticipates the Church's universal mission. St. Cyril of Alexandria (Glaphyra in Genesim) and the medieval typologists read the fruitfulness of verse 3 as a figure of the Church's spiritual fecundity through baptism — the scattered children of God (cf. Jn 11:52) gathered into one Body.

This passage confronts contemporary Catholics with an uncomfortable question: who, in our own lives and communities, are the shepherds — and are they visiting the flock? Jeremiah's indictment is not of open tyrants but of negligent stewards, leaders whose sin was the sin of absence, of failing to pāqad — to inspect, account for, and care for those entrusted to them. In the wake of the clergy abuse crisis, the Church has been forced to reckon publicly with exactly this failure. Jeremiah offers neither cheap consolation nor despair: God will visit the evildoers, and God will gather the scattered.

But the passage also speaks to ordinary Catholics in pastoral roles — parents, teachers, parish leaders, spiritual directors. The model of leadership Jeremiah envisions is not one of domination but of feeding, protecting, and personally accounting for each member of the flock. Pope Benedict XVI's Deus Caritas Est (§25) reminds us that "love of neighbour, grounded in the love of God, is first and foremost a responsibility for each individual member of the faithful." Where are the sheep in your care? Have you visited them — truly, personally, attentively — or merely assumed they are safe because you have not heard otherwise?