Catholic Commentary
False Prophets Versus the True Council of Yahweh
16Yahweh of Armies says, “Don’t listen to the words of the prophets who prophesy to you. They teach you vanity. They speak a vision of their own heart, and not out of the mouth of Yahweh.17They say continually to those who despise me, ‘Yahweh has said, “You will have peace;”’ and to everyone who walks in the stubbornness of his own heart they say, ‘No evil will come on you.’18For who has stood in the council of Yahweh, that he should perceive and hear his word? Who has listened to my word, and heard it?19Behold, Yahweh’s storm, his wrath, has gone out. Yes, a whirling storm! It will burst on the head of the wicked.20Yahweh’s anger will not return until he has executed and performed the intents of his heart. In the latter days, you will understand it perfectly.21I didn’t send these prophets, yet they ran. I didn’t speak to them, yet they prophesied.22But if they had stood in my council, then they would have caused my people to hear my words, and would have turned them from their evil way, and from the evil of their doings.
Jeremiah 23:16–22 exposes false prophets who speak without divine commission, offering false peace to the rebellious rather than calling them to repentance. True prophecy requires standing in God's heavenly council and hearing his specific word, while these self-appointed prophets operate without such access, producing neither genuine transformation nor authentic encounter with God.
The test of a true prophet is not eloquence or comfort, but whether they've stood in God's council and call you away from sin—false prophets offer peace to those who despise God.
Commentary
Jeremiah 23:16 — "Yahweh of Armies says … do not listen to them" The divine title Yahweh of Armies (Sabaoth) — deployed with deliberate weight — frames this oracle as a declaration of ultimate sovereign authority. The false prophets do not represent a rival school of theology; they represent a direct usurpation of divine speech. Yahweh's first command is not yet a condemnation but a warning: the people must exercise discernment. The phrase "fill you with vain hopes" translates hebel, the same word rendered "vanity" throughout Ecclesiastes — emptiness, vapor, breath that dissipates. False prophecy does not merely mislead; it empties the soul of the capacity to receive truth.
Jeremiah 23:17 — "They say continually … 'It shall be well with you'" The charge is specific and devastating. The false prophets addressed those "who despise me" — the Hebrew menaʾatsim, those who treat Yahweh with contempt — and told them shalom, peace. This is the inversion of prophetic vocation: instead of calling the sinful to repentance, the false prophets ratified their rebellion. "Everyone who walks in the stubbornness of his own heart" is granted immunity from consequence. This is not merely pastoral error; it is theological fraud. Jeremiah here anticipates a theme he will return to relentlessly (Jer 6:14; 8:11): crying "peace, peace, when there is no peace."
Jeremiah 23:18 — "For who has stood in the council of Yahweh?" This is the theological heart of the passage. The Hebrew sôd YHWH — the "council" or "secret assembly" of Yahweh — refers to the heavenly deliberative assembly in which God's purposes are decreed and communicated to his true messengers (cf. 1 Kgs 22:19–23; Job 1–2; Amos 3:7). The rhetorical question is devastating in its implication: none of these prophets has been there. True prophecy in the Hebrew tradition is not the product of religious inspiration in a general sense; it requires the prophet to have been admitted into the divine deliberation, to have heard the specific word God intended for this moment in history. The false prophet lacks not sincerity but access — he has never stood before the living God in that intimate, terrifying proximity.
Jeremiah 23:19 — "Behold, Yahweh's storm, his wrath, has gone out" The image shifts abruptly from council-chamber to cosmic upheaval. The "whirling tempest" (seʿarah) is already in motion — divine judgment is not a future threat to be averted by optimistic preaching but a present reality already unleashed. The false prophets' assurances of shalom are spoken against the backdrop of a storm already on the horizon. This verse functions as proof: reality itself will vindicate the true prophet and expose the false one. The Babylonian catastrophe looming over Judah is not a political misfortune but the visible form of God's moral governance of history.
Jeremiah 23:20 — "Yahweh's anger will not return until he has executed and accomplished" The divine wrath is purposive, not arbitrary. It has a telos — the execution of God's "intents" (mezimmôt libbô, literally the "plans of his heart"). The phrase "in the latter days you will understand it clearly" is significant: some dimensions of God's purposes in history are only legible in retrospect. This is not a counsel of despair but an epistemological humility: the full meaning of events is disclosed progressively, in the fullness of time.
Jeremiah 23:21 — "I did not send these prophets, yet they ran" The language of divine commission (shalaḥ, "to send") is the formal vocabulary of prophetic legitimacy throughout the Old Testament. To be a prophet is to be sent — the word is cognate with shaliach, the "sent one," which in later tradition gives rise to the concept of the apostle (apostolos in Greek means "sent one"). These men ran without being sent; they spoke without receiving the word. Their frenetic activity — "they ran … they prophesied" — is a parody of genuine prophetic urgency.
Jeremiah 23:22 — "But if they had stood in my council …" The conditional returns to the criterion of verse 18. The mark of true prophetic ministry is transformative moral proclamation: "they would have proclaimed my words to my people, and they would have turned them from their evil way." True prophecy is not comfort-giving but conversion-producing. The fruit of authentic encounter with the living God is always a call away from evil and toward return (shûb, the Hebrew word for repentance). The false prophet, having never stood in God's council, produces no genuine repentance — only the illusion of security.
Typological sense: The sôd YHWH — the divine council — finds its ultimate fulfillment in the eternal counsel of the Trinity, from which the Word proceeds. Christ, the eternal Son, is the one who has truly and perfectly "stood in the council" of the Father — indeed, who is the Council's eternal Word. His apostles are sent (apostellō) with his own authority, making them the antitype of the true prophet commissioned from the divine assembly. The Church's Magisterium, guided by the Spirit, inherits this commission and its attendant accountability.
Catholic Commentary
Catholic tradition illuminates this passage at several decisive points.
On the nature of authentic teaching authority: The Second Vatican Council's Dei Verbum §10 distinguishes the living Magisterium from private religious inspiration precisely along the lines Jeremiah draws: "the task of authentically interpreting the word of God … has been entrusted exclusively to the living teaching office of the Church." The false prophets of Jeremiah's day represent what happens when religious speech becomes self-authorizing — unmoored from the sôd, the divine source.
The Church Fathers on false prophets: St. Jerome, commenting on this passage, connects the false prophets to the heretics of his own day who "preach what itching ears wish to hear" (Commentary on Jeremiah). St. John Chrysostom similarly warns that the most dangerous false teaching is not crude error but a comfortable distortion of truth that flatters human pride and suppresses the summons to conversion (Homilies on Matthew 75).
On divine wrath and mercy: The Catechism (§211) affirms that God's "justice and mercy … are not contrary but complementary perfections." The storm of verse 19 is not capricious violence but the active shape of God's fidelity to his covenant: a God who cannot be moved by false proclamation is precisely a God who can be trusted. St. Thomas Aquinas (ST I, q. 21, a. 3) notes that God's anger, unlike human passion, is always ordered to justice and ultimately to restoration.
The criterion of apostolic sending: Catholic theology of orders directly echoes Jeremiah's criterion. The Catechism §875 quotes St. Paul — "How are they to preach unless they are sent?" — and grounds the validity of priestly ministry precisely in the act of being sent by Christ through the Church. One does not self-appoint to prophetic or priestly office; one is commissioned from the divine council through the sacramental structure Christ established.
For Today
Contemporary Catholic life faces its own version of Jeremiah's crisis. The digital age has produced an unprecedented proliferation of voices claiming spiritual authority — Catholic podcasters, social media theologians, and self-styled prophets — many of whom, like Jeremiah's opponents, offer comfort without conversion, affirmation without accountability, and "peace" to those who have not genuinely turned from sin.
This passage calls Catholics to a demanding discernment. The question is not "Does this voice make me feel spiritually alive?" but "Does this voice call me away from evil and toward genuine repentance?" The mark of authentic Catholic teaching — whether from a confessor, a bishop, a spiritual director, or a theologian in full communion — is that it participates in the commission Christ gave his apostles. It points beyond itself to the divine council from which it draws its authority.
Practically: test spiritual voices by whether they produce metanoia — actual change of life — or merely religious emotion. Return to the sacraments, to Scripture read within Tradition, and to the Church's living Magisterium. These are the institutional forms of the sôd YHWH in the new covenant age.
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